what I learned about oneness pentecostalism

[TheLearner]

Most logical explaination:

“Matthew set sayings in order in a Hebrew dialect,” Papias wrote in the early second century, “and each interpreted them as he was able” (Eusebius, Historia Ecclesiastica, 3:39). Irenaeus made much the same point with these words: “Matthew issued a written gospel among the Hebrews in their own dialect” (Adversus Haereses, 3:1).

What they almost certainly meant by “Hebrew dialect” was Aramaic, which was the spoken language of the Jews at the time and which shares the same alphabet as Hebrew. No ancient Aramaic version of Matthew’s Gospel has, however, survived. The Gospel According to Matthew is in Greek. Further complicating matters, the version of Matthew’s Gospel that has survived in Greek reads smoothly and elegantly, not at all like a literal translation from Aramaic might read. Plus, Matthew’s Gospel incorporates much of Mark’s Gospel-often word-for-word.

Many different solutions to this dilemma have been proposed over the centuries. Here’s the reconstruction that I find most convincing, though others are certainly possible:

Gospel According to Matthew in Aramaic

• Sometime prior to the mid-60s, the apostle Matthew wrote a Gospel in Aramaic, focusing on the teachings and sayings of Jesus.

Gospel According to Mark

• John Mark wrote a Gospel in Greek, based on Simon Peter’s accounts of the life of Jesus, in the mid-60s.

Gospel According to Matthew in Greek

• Later in the first century or perhaps even in the early second century, Matthew’s Aramaic Gospel was re-rendered into a Greek text that constituted a separate literary production distinct from the Aramaic version. Portions of Mark’s Gospel and other testimonies were incorporated into this Gospel. The Greek version of the Gospel According to Matthew was widely accepted and in circulation no later than the early second century; Ignatius of Antioch, writing in the early second century, included a unique expression in Greek that seems to allude to Matthew’s Gospel (“plerosai pasan dikaiosunen”) in his letter to the Smyrneans (1:1, “plerothe pasa dikaiosune”). It is not at all inconceivable that the apostle Matthew approved this production of a Greek Gospel that greatly expanded his Aramaic Gospel. Ancient examples of literary productions in two different languages in two distinct editions by the same author can easily be found elsewhere. Less than a generation after Matthew’s Gospel, the Jewish historian Josephus produced two versions of his work The Jewish War-one in Greek and one in Aramaic-that seem to have presented overlapping content in two separate literary productions. The version in Greek is polished, with no evidence of being a wooden rendering of an Aramaic original.

What Did Papias Mean When He Described Matthew’s Gospel?

• According to the description of Matthew’s Gospel found in the writings of Papias, each person translated the Aramaic edition of Matthew’s Gospel “as best he could.” The Greek version of Matthew that has survived to us may have constituted one of the translations described by Papias. The Gospel According to Matthew was thus rightly received by Christians as God-breathed and authoritative based on the apostolic authority of Matthew.

I’m a professor and pastor who writes about apologetics, theology, and culture. To learn more about me, go to https://www.timothypauljones.com/about/

https://timothypauljones.medium.com/was-matthews-gospel-originally-written-in-hebrew-20d9f2dc9b7a

 

[TheLearner]

great example of anti catholics spreading that myth: https://tetragrammaton.org/tetra5.html
https://earlywritings.com/forum/viewtopic.php?t=6470&start=60

 

[lrs68]

Did you read them in the orginal langues?

here are the quotes:
Matthew composed the words in the Hebrew dialect, and each translated as he was able. (Papias, 150-170 CE, quoted by Eusebius, Eccl. Hist. 3:39)

Matthew also issued a written gospel among the Hebrews in their own dialect. (Ireneus, 170 CE, Against Heresies 3:1)

The dialect back then was Greek, some claim Aramaic.

Problem is, there are no Hebrew Manuscripts of Matthew to prove your claims.

The Shem Tov Matthew (or Shem Tob's Matthew) consists of a complete text of Gospel of Matthew in the Hebrew language found interspersed among anti-Catholic commentary in the 12th volume of a polemical treatise The Touchstone.

Papyrus 𝔓4, fragment of a flyleaf with the title of the Gospel of Matthew, ευαγγελιον κ̣ατ̣α μαθ᾽θαιον, euangelion kata Maththaion. Dated to late 2nd or early 3rd century, it is the earliest manuscript title for Matthew.

The rabbinical translations of Matthew are rabbinical versions of the Gospel of Matthew that are written in Hebrew; Shem Tob's Hebrew Gospel of Matthew, the Du Tillet Matthew, and the Münster Matthew, and which were used in polemical debate with Catholics.

These versions are to be distinguished from the Gospel of the Hebrews which was one or more works found in the Early Church, but surviving only as fragmentary quotations in Greek and Latin texts.

Some scholars consider all the rabbinical versions to be translated from the Greek or Latin of the canonical Matthew, for the purpose of Jewish apologetics.[1] This conclusion is not unanimous. Other scholars have provided linguistic and historic evidence of Shem Tov's Matthew coming from a much earlier Hebrew text that was later translated into Greek and other languages. Early Christian author Papias wrote around the year 100 that, "Matthew composed his history in the Hebrew language, and everyone translated it as he was able".[2][3]

https://www.newadvent.org/cathen/10057a.htm
often confused with
https://www.newadvent.org/fathers/0848.htm
don't believe this
https://www.calledoutbelievers.org/wp-content/uploads/2018/09/Schonfield.pdf

We have the testimony of Jerome who proclaimed the Hebrew Gospel of Matthew not only existed but he read it several times and it was placed in the library of Alexandria which he also confirmed during a war period was burned to the ground and destroyed (think in terms of 70 AD the Jewish Temple).

So whatever source you are using is as reliable as vehicle getting from point A to B without tires.

 

[lrs68]

In fact the Hebrew Gospel of Matthew not exists in the writings of Jerome. When he translated the Hebrew, Aramaic, Greek into the Old Testament and New Testament he added the Hebrew Gospel of Matthew in his writings.

The reason most people want to deny the Hebrew Gospel of Matthew is because it existed before the Greek version and Matthew 28 DOES NOT include baptizing in the Titles but the singular Name only.

But that makes sense because in the Book of Acts they only baptized in the singular Name.

Also, in the Catholic Catechism it's documented the Church baptized in the singular Name until the 4th century when the RCC changed it.

 

[lrs68]

***Also, in the Catholic Catechism it's documented the Church baptized in the singular Name until the 4th century when the RCC changed it.



Read the last portion titled INTO CHRIST

 

[TheLearner]

I disagree because we do factually have the written statement by Papias and the documented version by Ireneaus, both to which are Disciples of the Apostle John the Beloved.

The Hebrew translation of Matthew is a very late invention around the 1500's. It was part of an anti-christian book. That book has mushroom into Faith Strengthened (Chizzuk Emunah): 1200 Biblical Refutations to Christian Missionaries by Isaac ben Abraham Troki
https://jewsforjudaism.ca/faith-strengthened-chizzuk-emunah-pdf/
Faith Strenghened is unique among refutations of Christian polemics against Judaism and the Hebrew Bible. As the title indicated, the author (1533-1594) wrote this book for his fellow-Jews, so as to fortify them in their religious faith. This distinguished Karaite scholar critically analyzed the Christological interpretations of the Hebrew Bible, and the theologies which proclaimed the Church to be the “New Israel of G-d” and Jesus the Messiah predicted by the Hebrew prophets. This work contains more than twelve hundred Biblical passages on which Isaac ben Abraham Troki comments.
https://archive.org/details/faithstrengthene00trok/page/n3/mode/2up
https://dn790006.ca.archive.org/0/items/faithstrengthene00trok/faithstrengthene00trok.pdf
google faith strengthened book pdf free download

One can not Blasphemy against a non-person.

The Bible verses that discuss blasphemy against the Holy Spirit are Matthew 12:31–32, Mark 3:29, and Luke 12:10.
Matthew 12:31–32
"I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven"
"Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come"
Mark 3:29
"Whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"
Luke 12:10
May indicate that blasphemy against the Holy Spirit can occur when someone fails to confess Christ or offers an alternative perspective on who Jesus is
Blasphemy against the Holy Spirit is also known as the unforgivable sin. It is an act of resistance that rejects the Holy Spirit's work and power, and cannot be forgiven.

IX
Taking occasion from Papias of Hierapolis, the illustrious, a disciple of the apostle who leaned on the bosom of Christ, and Clemens, and Pantænus the priest of [the Church] of the Alexandrians, and the wise Ammonius, the ancient and first expositors, who agreed with each other, who understood the work of the six days as referring to Christ and the whole Church.
https://www.newadvent.org/fathers/0125.htm

 

[lrs68]

The Hebrew translation of Matthew is a very late invention around the 1500's. It was part of an anti-christian book. That book has mushroom into Faith Strengthened (Chizzuk Emunah): 1200 Biblical Refutations to Christian Missionaries by Isaac ben Abraham Troki
https://jewsforjudaism.ca/faith-strengthened-chizzuk-emunah-pdf/
Faith Strenghened is unique among refutations of Christian polemics against Judaism and the Hebrew Bible. As the title indicated, the author (1533-1594) wrote this book for his fellow-Jews, so as to fortify them in their religious faith. This distinguished Karaite scholar critically analyzed the Christological interpretations of the Hebrew Bible, and the theologies which proclaimed the Church to be the “New Israel of G-d” and Jesus the Messiah predicted by the Hebrew prophets. This work contains more than twelve hundred Biblical passages on which Isaac ben Abraham Troki comments.
https://archive.org/details/faithstrengthene00trok/page/n3/mode/2up
https://dn790006.ca.archive.org/0/items/faithstrengthene00trok/faithstrengthene00trok.pdf
google faith strengthened book pdf free download

One can not Blasphemy against a non-person.

The Bible verses that discuss blasphemy against the Holy Spirit are Matthew 12:31–32, Mark 3:29, and Luke 12:10.
Matthew 12:31–32
"I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven"
"Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come"
Mark 3:29
"Whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"
Luke 12:10
May indicate that blasphemy against the Holy Spirit can occur when someone fails to confess Christ or offers an alternative perspective on who Jesus is
Blasphemy against the Holy Spirit is also known as the unforgivable sin. It is an act of resistance that rejects the Holy Spirit's work and power, and cannot be forgiven.

IX
Taking occasion from Papias of Hierapolis, the illustrious, a disciple of the apostle who leaned on the bosom of Christ, and Clemens, and Pantænus the priest of [the Church] of the Alexandrians, and the wise Ammonius, the ancient and first expositors, who agreed with each other, who understood the work of the six days as referring to Christ and the whole Church.
https://www.newadvent.org/fathers/0125.htm

I doubt Jerome was lying but you believe what you need to in order to believe how you do

 

[TheLearner]

Shem Tob's Hebrew Gospel of Matthew is the oldest extant Hebrew version of the Gospel of Matthew. It was included in the 14th-century work Eben Boḥan (The Touchstone)[1] by the Spanish Jewish Rabbi Shem-Tov ben Isaac ben Shaprut. George Howard[2] has argued that Shem Tov's Matthew comes from a much earlier Hebrew text that was later translated into Greek and other languages. A characteristic feature of this Hebrew gospel is the appearance in 20 places of השם (HaShem, "the Name"), in the abbreviated form ה״, where the Gospel of Matthew has Κύριος ("the Lord").

Origin
Shem-Tob ben Isaac Ibn Shaprut was the author of an anti-Christian religious treatise, The Touchstone, completed in 1380 and revised in 1385 and 1400. Often referred to as "The Logic of Shem Tob", it argues against the belief that Jesus is God. It also argues against attributing the role of Messiah to Jesus.

For this reason Shem Tob's Hebrew Gospel of Matthew, which is included in this work, is considered the oldest surviving text of a New Testament book in Hebrew.

 

[TheLearner]

In 1987, George Howard said (pp. vii, 234) that the translation of the Gospel of Matthew in Shem Tob's work long predates the 14th century and may better represent the original text. His view was rejected by W.L. Petersen and Petri Luomanen.[3] A refutation of the theory that Shem Tob's Hebrew version of Matthew represents the original Hebrew source behind the Gospel of Matthew, using Matt. 5:18 as a test case, is presented on Jerusalem Perspective in David Bivin's, "Has a Hebrew Gospel Been Found?".

Revision of the previous hypothesis and evidences of Medieval and Provençal Origins
The main points that are the object of controversy are the following:

1. The oldest version of a gospel in Hebrew language. Hebrew Matthew has been preserved in the book XII or XIII (according to the two recensions of the piece of religious controversy “The Touchstone” of Shem Tob Ibn Shaprut)[4] of the most significant manuscripts which have lasted to our times. The fact of being part of a controversial book involves some problems about authorship, date of the translation and historical context.

2. Identifying marks of the base text or Vorlage.[5] The introduction of the gospel deals with the hypothesis of George Howard, which attributed the version to the genuine Gospel of the Hebrews mentioned by Papias in the second century AD.[6] In the second edition he maintains the antiquity, simply naming it Hebrew Gospel of Matthew and stating this: “The main thrust of this second edition is to demonstrate that the Hebrew Matthew contained in Shem-Tob’s Even Bohan predates the 14th century. In my judgment, Shem-Tob the polemicist did not prepare this text by translating it from the Latin Vulgate, the Byzantine Greek, or any other known edition of the Gospel of Matthew. He received it from previous generations of Jewish scribes and tradents.”.[7] Howard had drawn attention to the probable presence of a fragment of the Arabic Diatessaron written by Issac Ben Velasco in 10th century[8] while W.L. Petersen notices the presence of possible common readings with a Flemish middle ages diatessaron,[9] something which might reinforce a Medieval origin for Hebrew Matthew.

 

[TheLearner]

3. Controversial manuscripts. The edition of George Howard is based on a manuscript preserved in the British Library, Adler 26964, for Mt 1,1- 23,22 and complemented by the missing final part, 23,23-28,20, with another version from the Theological Seminary of New York (Ms. 2426 [Marx 16]). The critical apparatus with variants of eight manuscripts is correct, and especially truthful, the manuscript of Leiden.[clarification needed] However, the edition unfortunately omits those variants that according to Niclós[10] are the most ancient and worthwhile, because they contain words in medieval romance, preserved in manuscripts of Italian libraries. Especially old and correct is the Neofiti Ms, 17,2 of the Vatican Library and the second one, the Plut II, 17 of the Laurenziana Library of Florence. The use of some vocabulary and lexica in Catalan or Pyrenees romance languages raised the option of tracing its Sitz im Leben back to the Middle Ages and more precisely to locate it in the region of Provence and Catalonia.[11] Another paper,[12] later on, studied carefully the Romance lexicon, especially rich in some fields as legal terminology, daily life, trades and roles, as well as cosmology; moreover, the Hebrew syntax of the text, concluded with narrative patterns based on correct biblical secuences and some rabbinical linguistic idioms. The result was defined as “an effort of Cultural Restitution to Hebrew: the theology of Matthew’s Gospel, which gathers and compiles many expressions and procedures of the Hebrew Bible, passing through the veil of a Jewish mind of the Middle Ages”.[13] The transcription of the words in the romance language proves the fruitfulness of the choice.[14]

The process of creation of Hebrew Matthew
This process has been studied as a text with different layers.[15]

The first stage of our Hebrew Gospel is the Latin Text of the Vulgate. In his latest paper, Niclós offers a final section about the Vulgate tradition of southern France, a tradition which derives from the Mozarab community (Christian minority under Muslim rule) from the south of Spain (Seville or Cordoba), who migrated to Catalonia (Ripoll), and finally entering the South of France by Carcassonne or Saint Victor of Marseille, making up the Provençal recension of the Vulgate. The reason for that multicultural presence lies in the fact that the region of Septimania or Provence and northern Catalonia were functioning as a cultural unit where the recension of the Bible referred to by Samuel Berger as Provençal was used both for liturgy and Romance translations. The second novelty of the paper consists in tracing back the Ordinary gloss introduced in Mt to a letter from Saint Jerome and a fragment of Rabanus Maurus Commentary of Matthew and other Medieval Scholars. ("The Hebrew Gospel of Matthew in Shem Tob's Eben Boḥan, Particular Features and Medieval Sources", 156-157).

The second stage of our gospel was the translation of the New Testament into Provençal, probably from the abovementioned recension of the Vulgate from the south of France, of Visigoth and Septimanian origins. From Provençal, there came a shift from this version to Catalan vernacular language, with some marks of terms from the central Pyrenees.[16] In this Romance stage, mendicant friars, such as Franciscan and Dominicans might have used it as a tool of their catechetical campaign toward the illiterate folk in the area. This translation to vernacular was permitted by the church despite the prohibition of 1229 in Toulouse or 1235 in Tarragona against the Waldensian romance versions; or from 1317 against the Beguines, it is unknown to what extent local and ephemeral.[17] These versions could have been made in the first half of the 13th century, as can be proved by archaic features, such as the division into liturgical chapters for readings with temporal clauses of the type in illo tempore (“at that time”); and even some dozen of amplifications from the Ordinary Gloss which were added to the canonical text.

During the third stage, Hebrew Matthew is conceived as a translation to Hebrew from Catalan Language, between 1250 and 1320. At that moment, the Gospel of Matthew achieved a third layer from the Semitic language of the Old Testament, preserving numerous words of the Catalan from the Pyrenees as evidence of the previous stage. Finally, around 1386, in Tudela (Spain) a Jewish rabbi, Shem Tob Ibn Shaprut accurately copied the Hebrew version made a century earlier by an anonymous Jew, apparently converted, and incorporated his critical commentaries in a piece of religious controversy against Christians, Eben Boḥan (“the Touchstone”). The translation could have reached him through Vincent Ferrer or Cardinal Pedro de Luna.[18] As a result, in final Hebrew Matthew we can obtain a valuable precipitate of biblical vocabulary, lexicon and rabbinical syntax from a medieval Jewish mind, and a layer of Romance terms about laws, flora and Jewish liturgical life; and finally, some traces of an Ancient Vulgate.

In other words, in this translation of the Gospel of Matthew to Hebrew, we notice a settlement of different cultural strata, the Vulgate of southern France recension of Visigoth origin, the ordinary gloss of Laon or the University of Paris, the preaching and liturgy in Romance languages, and more recently Hebrew biblical and rabbinical expressions, as a result of a plain collaboration or voluntary team-work. All this offers scholars, therefore, a new contribution to the reception of the Gospel of Saint Matthew and its cultural background throughout a long period of its history.

Ha-Shem
Shem Tob's text[19] contains Ha-Shem 19 times:

For ה״, the corresponding Greek Gospel of Matthew text has θεός (22:31), or κύριος (1:22, 24; 2:13, 19; 3:3; 4:7, 10; 21:9, 42; 22:37, 44; 28:2). For one place (5:33) as לה״. Three places it has no corresponding sentence or phrase (21:12; 22:32; 27:9) in NT and OT to contain the word. Once (28:9) it has השם ('name') where the Gospel of Matthew in the Greek New Testament has no corresponding sentence.

It employs not only in Matthew's Old Testament quotations, but also in his narrative, either when introducing such quotations (1:22, 22:31) or in fixed phrases such as "angel of the Lord" (1:24, 2:13, 2:19, 28:2) or "the house of the Lord" (21:12).

As George Howard, referring to Ha-Shem as "the Divine Name", wrote:

The Divine Name occurs in the following situations:

In quotations from the Hebrew Bible where the MT contains the Tetragrammaton.
In introductions to quotations. For example: 1:22 "All this was to complete what was written by the prophet according to the Lord”; 22:31 "Have you not read concerning the resurrection of the dead that the Lord spoke to you".
In such phrases as "angel of the Lord" or "house of the Lord": 2:13 "As they were going, behold the angel of the Lord appeared unto Joseph"; 2:19 "It came to pass when King Herod died the angel of the Lord in a dream to Joseph in Egypt"; 21:12 "Then Jesus entered the house of the Lord"; 28:2 "Then the earth was shaken because the angel of the Lord descended from heaven to the tomb, overturned the stone, and stood still."[20]
Recent editions and translations
The first translation of Shem Tob's Hebrew Gospel of Matthew into English was George Howard's Hebrew Gospel of Matthew, published in 1987. A Polish translation by Eliezer Wolski (Eliyazar Ben Miqra), a Jewish theologian and Chassidic sympathizer, appeared in 2017. He presented the Hebrew text in stylized font imitating first-century Hebrew script. Grzegorz Kaszyński made another translation into Polish and published it along with Howard's English translation and other translations into European languages.

The following table (in Polish) shows how these translations represented the phrase "ha-Shem".

Twenty-two translations of "Ha-Shem" in Shem Tob's Hebrew Gospel of Matthew

Extant manuscripts
28 manuscripts containing the Gospel of Matthew of Shem Tob are known to have survived until the present time. These manuscripts are dated between the fifteenth and seventeenth centuries. The most significant manuscripts are:

Ms. British Museum Library Add. No. 26964, London
Ms. Heb. 28, Rijksuniveriteit Library, Leiden, Netherlands
Ms. Mich. 119. Bodleian Library, Oxford
Ms. Oppenheim Add. 4° 72, Bodleian Library, Oxford
Ms. Oppenheim Add. 4° 111, Bodleian Library, Oxford
Ms. 2209 (Marx 19), Library of the Jewish Theological Seminary of America, New York
Ms. 2234 (Marx 15), Library of the Jewish Theological Seminary of America, New York
Ms. 2279 (Marx 18), Library of the Jewish Theological Seminary of America, New York
Ms. 2426 (Marx 16), Library of the Jewish Theological Seminary of America, New York
Ms Vat.ebr.101, Vatican Library
Translations into other languages
There are translations of the Gospel of Matthew from the work of Shem Tob in several European languages. Among them are:

English:
The Gospel of Matthew According to a Primitive Hebrew Text, George E. Howard (1987)
Messianic Natzratim Study Bible, Bill Carlson (1993)
The Book of God: Matthew, Tov Rose (2013)
Hebrew Matthew Shem Tov (PDF), ? Newton (adatmoadim.com), 2013
Shem Tov’s Hebrew Matthew: Sacred Name Version, Daniel W. Merrick (2015)
Hebrew Matthew, vol. One (Chapters 1–12), Jason S. Lorent (2017)

 

[TheLearner]

Part 2: The Celebration of the Christian Mystery (1066 - 1690)
Section 2: The Seven Sacraments of the Church (1210 - 1690)
Chapter 1: The Sacraments of Christian Initiation (1212 - 1419)
Article 1: The Sacrament of Baptism (1213 - 1284)
1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua),4 and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word."5
4. Cf. Council Of Florence: DS 1314: vitae spiritualis ianua.
5. Roman Catechism II,2,5; Cf. Council Of Florence: DS 1314; CIC, cann. 204 § 1; 849; CCEO, can. 675 § 1.
I. WHAT IS THIS SACRAMENT CALLED? ⇡
628
(all)1214 This sacrament is called Baptism, after the central rite by which it is carried out: to baptize (Greek baptizein) means to "plunge" or "immerse"; the "plunge" into the water symbolizes the catechumen's burial into Christ's death, from which he rises up by resurrection with him, as "a new creature."6
6. 2 Cor 5:17; Gal 6:15; Cf. Rom 6:34; Col 2:12.
1257
(all)1215 This sacrament is also called "the washing of regeneration and renewal by the Holy Spirit," for it signifies and actually brings about the birth of water and the Spirit without which no one "can enter the kingdom of God."7
7. Titus 3:5; Jn 3:5.
1243
(all)1216 "This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding . ..."8 Having received in Baptism the Word, "the true light that enlightens every man," the person baptized has been "enlightened," he becomes a "son of light," indeed, he becomes "light" himself:9
Baptism is God's most beautiful and magnificent gift. ...We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal, and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship.10
8. St. Justin, Apol. 1,61,12G 6,421.
9. Jn 1:9; 1 Thes 5:5; Heb 10:32; Eph 5:8.
10. St. Gregory Of Nazianzus, Oratio 40,3-4G 36,361C.

 

[TheLearner]

II. BAPTISM IN THE ECONOMY OF SALVATION ⇡
Prefigurations of Baptism in the Old Covenant ⇡
1217 In the liturgy of the Easter Vigil, during the blessing of the baptismal water, the Church solemnly commemorates the great events in salvation history that already prefigured the mystery of Baptism:
Father, you give us grace through sacramental signs,
which tell us of the wonders of your unseen power.
In Baptism we use your gift of water,
which you have made a rich symbol
of the grace you give us in this sacrament.11

11. Roman Missal, Easter Vigil 42: Blessing of Water.
344
694
(all)1218 Since the beginning of the world, water, so humble and wonderful a creature, has been the source of life and fruitfulness. Sacred Scripture sees it as "overshadowed" by the Spirit of God:12
At the very dawn of creation
your Spirit breathed on the waters,
making them the wellspring of all holiness.13
12. Cf. Gen 1:2.
13. Roman Missal, Easter Vigil 42: Blessing of Water.
701
845
(all)1219 The Church has seen in Noah's ark a prefiguring of salvation by Baptism, for by it "a few, that is, eight persons, were saved through water":14
The waters of the great flood
you made a sign of the waters of Baptism,
that make an end of sin and a new beginning of goodness.15
14. 1 Pet 3:20.
15. Roman Missal, Easter Vigil 42: Blessing of Water.
1010
(all)1220 If water springing up from the earth symbolizes life, the water of the sea is a symbol of death and so can represent the mystery of the cross. By this symbolism Baptism signifies communion with Christ's death.
1221 But above all, the crossing of the Red Sea, literally the liberation of Israel from the slavery of Egypt, announces the liberation wrought by Baptism:
You freed the children of Abraham from the slavery of Pharaoh,
bringing them dry-shod through the waters of the Red Sea,
to be an image of the people set free in Baptism.16
16. Roman Missal, Easter Vigil 42: Blessing of Water: "Abrahae filios per mare Rubrum sicco vestigio transire fecisti, ut plebs, a Pharaonis servitute liberata, populum baptizatorum præfiguraret."

 

[TheLearner]

1222 Finally, Baptism is prefigured in the crossing of the Jordan River by which the People of God received the gift of the land promised to Abraham's descendants, an image of eternal life. The promise of this blessed inheritance is fulfilled in the New Covenant.
Christ's Baptism ⇡
232
(all)1223 All the Old Covenant prefigurations find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan.17 After his resurrection Christ gives this mission to his apostles: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you."18
17. Cf. Mt 3:13.
18. Mt 28:19-20; cf. Mk 16:15-16.
536
(all)1224 Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness."19 Jesus' gesture is a manifestation of his self-emptying.20 The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son."21
19. Mt 3:15.
20. Cf. Phil 2:7.
21. Mt 3:16-17.
766
(all)1225 In his Passover Christ opened to all men the fountain of Baptism. He had already spoken of his Passion, which he was about to suffer in Jerusalem, as a "Baptism" with which he had to be baptized.22 The blood and water that flowed from the pierced side of the crucified Jesus are types of Baptism and the Eucharist, the sacraments of new life.23 From then on, it is possible "to be born of water and the Spirit"24 in order to enter the Kingdom of God.
See where you are baptized, see where Baptism comes from, if not from the cross of Christ, from his death. There is the whole mystery: he died for you. In him you are redeemed, in him you are saved.25
22. Mk 10:38; cf. Lk 12:50.
23. Cf. Jn 19:34; 1 Jn 5:6-8.
24. Cf. Jn 3:5.
25. St. Ambrose, De sacr. 2,2,6L 16,444; cf. Jn 3:5.
Baptism in the Church ⇡
849
(all)1226 From the very day of Pentecost the Church has celebrated and administered holy Baptism. Indeed St. Peter declares to the crowd astounded by his preaching: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit."26 The apostles and their collaborators offer Baptism to anyone who believed in Jesus: Jews, the God-fearing, pagans.27 Always, Baptism is seen as connected with faith: "Believe in the Lord Jesus, and you will be saved, you and your household," St. Paul declared to his jailer in Philippi. And the narrative continues, the jailer "was baptized at once, with all his family."28
26. Acts 2:38.
27. Cf. Acts 2:41; 8:12-13; 10:48; 16:15.
28. Acts 16:31-33.

 

[TheLearner]

1227 According to the Apostle Paul, the believer enters through Baptism into communion with Christ's death, is buried with him, and rises with him:
Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.29
The baptized have "put on Christ."30 Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies.31
29. Rom 6:3-4; cf. Col 2:12.
30. Gal 3:27.
31. CE 1 Cor 6:11; 12:13.
1228 Hence Baptism is a bath of water in which the "imperishable seed" of the Word of God produces its life-giving effect.32 St. Augustine says of Baptism: "The word is brought to the material element, and it becomes a sacrament."33
32. 1 Pet 1:23; cf. Eph 5:26.
33. St. Augustine, In Jo. ev. 80,3L 35,1840.
III. HOW IS THE SACRAMENT OF BAPTISM CELEBRATED? ⇡
Christian Initiation ⇡
1229 From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion.
1248
(all)1230
This initiation has varied greatly through the centuries according to circumstances. In the first centuries of the Church, Christian initiation saw considerable development. A long period of catechumenate included a series of preparatory rites, which were liturgical landmarks along the path of catechumenal preparation and culminated in the celebration of the sacraments of Christian initiation.
13
(all)1231
Where infant Baptism has become the form in which this sacrament is usually celebrated, it has become a single act encapsulating the preparatory stages of Christian initiation in a very abridged way. By its very nature infant Baptism requires a post-baptismal catechumenate. Not only is there a need for instruction after Baptism, but also for the necessary flowering of baptismal grace in personal growth. The catechism has its proper place here.
1204
(all)1232
The second Vatican Council restored for the Latin Church "the catechumenate for adults, comprising several distinct steps."34 The rites for these stages are to be found in the Rite of Christian Initiation of Adults (RCIA).35 The Council also gives permission that: "In mission countries, in addition to what is furnished by the Christian tradition, those elements of initiation rites may be admitted which are already in use among some peoples insofar as they can be adapted to the Christian ritual."36
34. SC 64.
35. Cf. RCIA (1972).
36. SC 65; cf. SC 37-40.
1233
Today in all the rites, Latin and Eastern, the Christian initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single celebration of the three sacraments of initiation: Baptism, Confirmation, and the Eucharist.37 In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation.38
37. Cf. AG 14; CIC, cann. 851; 865; 866.
38. Cf. CIC, cann. 851, 2o; 868.
The mystagogy of the celebration ⇡
1234 The meaning and grace of the sacrament of Baptism are clearly seen in the rites of its celebration. By following the gestures and words of this celebration with attentive participation, the faithful are initiated into the riches this sacrament signifies and actually brings about in each newly baptized person.
2157
617
(all)1235 The sign of the cross, on the threshold of the celebration, marks with the imprint of Christ the one who is going to belong to him and signifies the grace of the redemption Christ won for us by his cross.
1112
(all)1236 The proclamation of the Word of God enlightens the candidates and the assembly with the revealed truth and elicits the response of faith, which is inseparable from Baptism. Indeed Baptism is "the sacrament of faith" in a particular way, since it is the sacramental entry into the life of faith.
1673
189
(all)1237 Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate. The celebrant then anoints him with the oil of catechumens, or lays his hands on him, and he explicitly renounces Satan. Thus prepared, he is able to confess the faith of the Church, to which he will be "entrusted" by Baptism.39
39. Cf. Rom 6:17.
https://www.catholiccrossreference.online/catechism/#!/search/1213-1284

 

[TheLearner]

What is Baptism?
From the Compendium of the Catechism of the Catholic Church
252. What names are given to the first sacrament of initiation?
CCC 1213-1216
CCC 1276-1277

This sacrament is primarily called Baptism because of the central rite with which it is celebrated. To baptize means to "immerse" in water. The one who is baptized is immersed into the death of Christ and rises with him as a "new creature" (2 Corinthians 5:17). This sacrament is also called the "bath of regeneration and renewal in the Holy Spirit" (Titus 3:5); and it is called"enlightenment" because the baptized becomes "a son of light" (Ephesians 5:8).

253. How is Baptism prefigured in the Old Covenant?
CCC 1217-1222

In the Old Covenant Baptism was pre-figured in various ways: water, seen as source of life and of death; in the Ark of Noah, which saved by means of water; in the passing through the Red Sea, which liberated Israel from Egyptian slavery; in the crossing of the Jordan River, that brought Israel into the promised land which is the image of eternal life.

254. Who brought to fulfillment those prefigurations?
CCC 1223-1224

All the Old Covenant prefigurations find their fulfillment in Jesus Christ. At the beginning of his public life Jesus had himself baptized by John the Baptist in the Jordan. On the cross, blood and water, signs of Baptism and the Eucharist, flowed from his pierced side. After his Resurrection he gave to his apostles this mission: "Go forth and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19).

255. Starting when and to whom has the Church administered Baptism?
CCC 1226-1228

From the day of Pentecost, the Church has administered Baptism to anyone who believes in Jesus Christ.

256. In what does the essential rite of Baptism consist?
CCC 1229-1245
CCC 1278

The essential rite of this sacrament consists in immersing the candidate in water or pouring water over his or her head while invoking the name of the Father and the Son and the Holy Spirit.

257. Who can receive Baptism?
CCC 1246-1252

Every person not yet baptized is able to receive Baptism.

258. Why does the Church baptize infants?
CCC 1250

The Church baptizes infants because they are born with original sin. They need to be freed from the power of the Evil One and brought into that realm of freedom which belongs to the children of God.

259. What is required of one who is to be baptized?
CCC 1253-1255

Everyone who is to be baptized is required to make a profession of faith. This is done personally in the case of an adult or by the parents and by the Church in the case of infants. Also the godfather or the godmother and the whole ecclesial community share the responsibility for baptismal preparation (catechumenate) as well as for the development and safeguarding of the faith and grace given at baptism.

260. Who can baptize?
CCC 1256
CCC 1284

The ordinary ministers of Baptism are the bishop and the priest. In the Latin Church the deacon also can baptize. In case of necessity any person can baptize provided he has the intention of doing what the Church does. This is done by pouring water on the head of the candidate while saying the Trinitarian formula for Baptism: "I baptize you in the name of the Father and of the Son and of the Holy Spirit".

261. Is Baptism necessary for salvation?
CCC 1257

Baptism is necessary for salvation for all those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament.

262. Is it possible to be saved without Baptism?
CCC 1258-1261
CCC 1281-1283

Since Christ died for the salvation of all, those can be saved without Baptism who die for the faith (Baptism of blood). Catechumens and all those who, even without knowing Christ and the Church, still (under the impulse of grace) sincerely seek God and strive to do his will can also be saved without Baptism (Baptism of desire). The Church in her liturgy entrusts children who die without Baptism to the mercy of God.

263. What are the effects of Baptism?
CCC 1262-1274
CCC 1279-1280

Baptism takes away original sin, all personal sins and all punishment due to sin. It makes the baptized person a participant in the divine life of the Trinity through sanctifying grace, the grace of justification which incorporates one into Christ and into his Church. It gives one a share in the priesthood of Christ and provides the basis for communion with all Christians. It bestows the theological virtues and the gifts of the Holy Spirit. A baptized person belongs forever to Christ. He is marked with the indelible seal of Christ (character).

264. What is the meaning of the Christian name received at Baptism?
CCC 2156-2159
CCC 2167

The name is important because God knows each of us by name, that is, in our uniqueness as persons. In Baptism a Christian receives his or her own name in the Church. It should preferably be the name of a saint who might offer the baptized a model of sanctity and an assurance of his or her intercession before God.

Pase a la oficina de la PARROQUIA para registrar a su hijo (a) para Bautizo de 11:00am a 5:00pm con Gladis y los Viernes de 11:00am a las 12:00pm. Le avisamos que ella tiene dia libre los Martes.
https://www.phxsta.org/sacraments-baptism

 

[TheLearner]

https://www.vatican.va/content/cate...r_one/article_1/vii_the_grace_of_baptism.html
https://www.vatican.va/content/catechism/en/part_two/section_two/chapter_one/article_1.html

 

[TheLearner]

An early church manual from 90ad to 110 ad. states,

Baptism
This is how you should baptize:

Having recited all these things, [the first half of the Teaching, "The Way of Life and the Way of Death"] baptize in the name of the Father and the Son and the Holy Spirit, in running water. If you do not have running water, then baptize in still water. The water should be cold, but if you do not have cold water, then use warm. If you have neither, then just pour water on the head three times in the name of the Father, the Son and the Holy Spirit. Both the one who is baptized and the one who baptizes should fast beforehand, along with any others who are able, the one that is baptized being told to fast for a day or two.

https://reformedforum.org/baptism-in-the-didache/

 

[TheLearner]

Rather, the phrase “baptized in the name of Jesus” is simply Luke’s way to distinguish Christian baptism from other baptisms of the period, such as John’s baptism (which Luke mentions in Acts 1:5, 22; 10:37; 11:16; 13:24; 18:25; 19:4), Jewish proselyte baptism, and the baptisms of pagan cults (such as Mithraism). It also indicates the person into whose Mystical Body baptism incorporates us (Rom. 6:3).

The early Church Fathers, of course, agreed. As the following quotes illustrate, Christians have from the beginning recognized that the correct form of baptism requires one to baptize “in the name of the Father and of the Son and of the Holy Spirit.”

The Didache
“After the foregoing instructions, baptize in the name of the Father, and of the Son, and of the Holy Spirit, in living [running] water. If you have no living water, then baptize in other water, and if you are not able in cold, then in warm. If you have neither, pour water three times on the head, in the name of the Father, and of the Son, and of the Holy Spirit. Before baptism, let the one baptizing and the one to be baptized fast, as also any others who are able” (Didache 7:1 [A.D. 70]).

Tatian the Syrian
“Then said Jesus unto them, ‘I have been given all authority in heaven and earth; and as my Father has sent me, so I also send you. Go now into all the world, and preach my gospel in all the creation; and teach all the peoples, and baptize them in the name of the Father and the Son and the Holy Spirit’ [Matt. 28:18-19]” (The Diatesseron 55 [A.D. 170]).

Hippolytus
“When the one being baptized goes down into the water, the one baptizing him shall put his hand on him and speak thus: ‘Do you believe in God, the Father Almighty?’ And he that is being baptized shall say: ‘I believe.’ Then, having his hand imposed upon the head of the one to be baptized, he shall baptize him once. Then he shall say: ‘Do you believe in Christ Jesus . . . ?’ And when he says: ‘I believe,’ he is baptized again. Again shall he say: ‘Do you believe in the Holy Spirit and the holy Church and the resurrection of the flesh?’ The one being baptized then says: ‘I believe.’ And so he is baptized a third time” (The Apostolic Tradition 21 [A.D. 215]).

Tertullian
“After his resurrection he promises in a pledge to his disciples that he will send them the promise of his Father; and lastly, he commands them to baptize into the Father and the Son and the Holy Ghost, not into a unipersonal God” (Against Praxeas 26 [A.D. 216]).

Origen
“The Lord himself told his disciples that they should baptize all peoples in the name of the Father and of the Son and of the Holy Spirit . . . for indeed, legitimate baptism is had only in the name of the Trinity” (Commentary on Romans 5:8 [A.D. 248]).

The Acts of Xantippe and Polyxena
“Then Probus . . . leapt into the water, saying, ‘Jesus Christ, Son of God, and everlasting God, let all my sins be taken away by this water.’ And Paul said, ‘We baptize thee in the name of the Father and Son and Holy Ghost.’ After this he made him to receive the Eucharist of Christ” (Acts of Xantippe and Polyxena 21 [A.D. 250]).

Cyprian of Carthage
“He [Jesus] commanded them to baptize the Gentiles in the name of the Father and of the Son and of the Holy Spirit. How then do some say that though a Gentile be baptized . . . never mind how or of whom, so long as it be done in the name of Jesus Christ, the remission of sins can follow—when Christ himself commands the nations to be baptized in the full and united Trinity?” (Letters 73:18 [A.D. 253]).

Eusebius of Caesarea
“We believe . . . each of these to be and to exist: the Father, truly Father, and the Son, truly Son, and the Holy Ghost, truly Holy Ghost, as also our Lord, sending forth his disciples for the preaching, said, ‘Go teach all nations, baptizing them in the name of the Father and of the Son, and of the Holy Ghost.’” (Letter to the People of His Diocese 3 [A.D. 323]).

Cyril of Jerusalem
“You were led by the hand to the holy pool of divine baptism, as Christ was carried from the cross to this sepulcher here before us [the tomb of Jesus at Jerusalem]. And each of you was asked if he believed in the name of the Father, and of the Son, and of the Holy Spirit. And you confessed that saving confession, and descended three times into the water, and again ascended, and in this there was suggested by a symbol the three days of Christ’s burial” (Catechetical Lectures 20:4 [A.D. 350]).

Athanasius
“And the whole faith is summed up, and secured in this, that a Trinity should ever be preserved, as we read in the Gospel, ‘Go ye and baptize all the nations in the name of the Father and of the Son and of the Holy Ghost’ (Matt. 28:19). And entire and perfect is the number of the Trinity (On the Councils of Arminum and Seleucia 2:28 [A.D. 361]).

Basil the Great
“The Holy Spirit, too, is numbered with the Father and the Son, because he is above creation, and is ranked as we are taught by the words of the Lord in the Gospel, ‘Go and baptize in the name of the Father and of the Son and of the Holy Ghost.’ He who, on the contrary, places the Spirit before the Son, or alleges him to be older than the Father, resists the ordinance of God, and is a stranger to the sound faith, since he fails to preserve the form of doxology which he has received, but adopts some newfangled device in order to be pleasing to men” (Letters 52:4 [A.D. 367]).

Ambrose of Milan
“Moreover, Christ himself says: ‘I and the Father are one.’ ‘One,’ said he, that there be no separation of power and nature; but again, ‘We are,’ that you may recognize Father and Son, forasmuch as the perfect Father is believed to have begotten the perfect Son, and the Father and the Son are one, not by confusion of person, but by unity of nature. We say, then, that there is one God, not two or three gods” (The Faith 1:1[9–10] [A.D. 379]).

Gregory of Nazianz
“But not yet perhaps is there formed upon your soul any writing good or bad; and you want to be written upon today. . . . I will baptize you and make you a disciple in the name of the Father and of the Son and of the Holy Ghost; and these three have one common name, the Godhead” (Orations 40:45 [A.D. 380]).

 

[TheLearner]

Jerome
“Seeing that a man, baptized in the name of the Father and the Son and the Holy Ghost, becomes a temple of the Lord, and that while the old abode is destroyed a new shrine is built for the Trinity, how can you say that sins can be remitted among the Arians without the coming of the Holy Ghost? How is a soul purged from its former stains which has not the Holy Ghost?” (Dialogue Against the Luciferians 6 [A.D. 382]).

Gregory of Nyssa
“And we, in receiving baptism . . . conceal ourselves in [the water] as the Savior did in the earth: and by doing this thrice we represent for ourselves that grace of the resurrection which was wrought in three days. And this we do, not receiving the sacrament in silence, but while there are spoken over us the names of the three sacred persons on whom we believed, in whom we also hope, from whom comes to us both the fact of our present and the fact of our future existence” (Sermon For the Day of Lights [A.D. 383]).

Augustine
“Baptism in the name of the Father and of the Son and of the Holy Ghost has Christ for its authority, not any man, whoever he may be; and Christ is the truth, not any man” (On Baptism, Against the Donatists 4:24 [57] [A.D. 400]).

“O Lord our God, we believe in you, the Father and the Son and the Holy Spirit. For the truth would not say, ‘Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit,’ unless you were a Trinity” (The Trinity 15:28[51] [A.D. 408]).

Theodoret of Cyr
“And what need is there of many words, when it is possible to refute falsehood in few? We provide that those who year by year come up for holy baptism should carefully learn the faith set forth at Nicaea by the holy and blessed Fathers; and initiating them as we have been bidden, we baptize them in the name of the Father and of the Son and of the Holy Ghost, pronouncing each name singly” (Letters 145 [A.D. 444]).

 

[TheLearner]

General character of the Gospel
Distinct unity of plan, an artificial arrangement of subject-matter, and a simple, easy style--much purer than that of Mark--suggest an original rather than a translation. When the First Gospel is compared with books translated from the Hebrew, such as those of the Septuagint, a marked difference is at once apparent. The original Hebrew shines through every line of the latter, whereas, in the First Gospel Hebraisms are comparatively rare, and are merely such as might be looked for in a book written by a Jew and reproducing Jewish teaching. However, these observations are not conclusive in favour of a Greek original. In the first place, the unity of style that prevails throughout the book, would rather prove that we have a translation. It is certain that a good portion of the matter existed first in Aramaic--at all events, the sayings of Christ, and thus almost three-quarters of the Gospel. Consequently, these at least the Greek writer has translated. And, since no difference in language and style can be detected between the sayings of Christ and the narratives that are claimed to have been composed in Greek, it would seem that these latter are also translated from the Aramaic. This conclusion is based on the fact that they are of the same origin as the discourses. The unity of plan and the artificial arrangement of subject-matter could as well have been made in Matthew's Aramaic as in the Greek document; the fine Greek construction, the lapidary style, the elegance and good order claimed as characteristic of the Gospel, are largely a matter of opinion, the proof being that critics do not agree on this question.