back ground reading 1 Flashcards
How can the doctrinal bias of church historians hinder inquiry into historical doctrines?
Modern historians often interpret ancient writers in a manner which supports their own perspectives.
On the other hand, their doctrinal positions may limit their understanding of doctrines that did exist. Also, sometimes ancient writers misrepresented the views of doctrinal opponents, so that we do not always find an adequate presentation of certain views, particularly those of a minority. Thus, it can be difficult to make an accurate survey of doctrinal positions and practices in history (p. 258).
Describe the way in which some ancient manuscripts have been changed over the generations.
Interpolations—additions inserted into the text—sometimes occurred in an effort to support particular doctrines. This is commonly seen in epistles of the post-apostolic fathers (p. 258-259).
Why would many existing documents not reflect the views of the average believer of a given time period?
Because literacy was limited, theological documents were often written and copied by an educated elite. Then as now, these theologians were often more liberal in their doctrines than were the majority of believers (p. 259).
Why does not the antiquity of a writer guarantee his doctrinal purity?
False doctrines existed in the earliest times. The epistles offer much evidence that false doctrines abounded in the days of the Early Church and posed a serious threat (p. 259).
What later baptismal practice contradicted the early teaching that repentance was necessary for
water baptism to be of value?
Infant baptism. Later teachers said that faith and repentance could follow baptism in this case (p. 260).
What was the normal mode of baptism in the early post-apostolic church?
Immersion (pp. 260-261).
How do the writings of the early post-apostolic era relate water baptism to salvation?
They said water baptism washed sins away and was necessary to salvation (pp. 261-263).
What was the established baptismal formula before the third century?
Baptism in the name of Jesus (pp. 264-265).
What can we learn from references to baptism in Jesus’ name in the fourth century and later?
That this biblical practice continued in spite of opposition and was common in the fourth century (pp. 265-272).
Though suppression of baptism in the name of Jesus increased through the medieval age, do we have any evidence that such a practice continued?
Yes. Church history indicates that this practice was an issue through the Reformation and beyond, to this day (pp. 272-273).
