Changes

Apologists for the whole of Christian tradition traditionally interpreted as being supported by these texts, also appeal to the Christian ''[[sensus fidelium]]'' and ''[[sensus Christianorum]]'' as being consistently expressed by Christian writers and theologians down through the centuries, a whole tradition of Christian doctrine and interpretation as being in complete harmony with the scriptures and the inspiration of the Holy Spirit leading into all truth forever. They point to the fact that nowhere in the New Testament is found any form of the statement that "all of the traditions of the apostles are written in the scriptures", or that "the whole of the doctrine of Christ is contained as written in the scriptures"; and that John himself wrote essentially the same thing, saying, "but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name" (John 20:31), and that not everything he wrote has been preserved, where he says, "I have written something to the church; but Diotrephes, who likes to put himself first, does not acknowledge my authority" (3&nbsp;John 9); and that Paul stated that all of the written scriptures are "profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work" (2&nbsp;Timothy 3:16-17) but does not state that all of the doctrine of God is contained therein, and he refers in his letters to doctrines he had preached which are not recorded in the Bible, as in for example, Galatians 2:1-2 and 1&nbsp;Corinthians 4:6; 11:1-2; and in 2&nbsp;Corinthians 2:3-9; 7:8-12; and in Ephesians 3:3-4, in which he refers to a previous letter written by him to that church containing Christian doctrine, "as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ" (KJV); and that Paul wrote two more letters to the church in Corinth that are not in Scripture, as implied in 1 Corinthians 5:9 regarding one more letter to Corinth, when he refers to an earlier letter, saying, "I wrote to you in my letter not to associate with sexually immoral people"; and the Letter from Paul sent to the Laodiceans and coming from the Laodiceans to the Colossians (Colossians 4:16).<ref>[http://www.newvisionministriesonline.org/the-traditions-taught-by-the-apostle-paul-1-corinthians-111-2/ The Traditions Taught by the Apostle Paul 1 Corinthians 11:1-2 (newvisionministriesonline.org)]</ref>

Apologists for the whole of Christian tradition traditionally interpreted as being supported by these texts, also appeal to the Christian ''[[sensus fidelium]]'' and ''[[sensus Christianorum]]'' as being consistently expressed by Christian writers and theologians down through the centuries, a whole tradition of Christian doctrine and interpretation as being in complete harmony with the scriptures and the inspiration of the Holy Spirit leading into all truth forever. They point to the fact that nowhere in the New Testament is found any form of the statement that "all of the traditions of the apostles are written in the scriptures", or that "the whole of the doctrine of Christ is contained as written in the scriptures"; and that John himself wrote essentially the same thing, saying, "but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name" (John 20:31), and that not everything he wrote has been preserved, where he says, "I have written something to the church; but Diotrephes, who likes to put himself first, does not acknowledge my authority" (3&nbsp;John 9); and that Paul stated that all of the written scriptures are "profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work" (2&nbsp;Timothy 3:16-17) but does not state that all of the doctrine of God is contained therein, and he refers in his letters to doctrines he had preached which are not recorded in the Bible, as in for example, Galatians 2:1-2 and 1&nbsp;Corinthians 4:6; 11:1-2; and in 2&nbsp;Corinthians 2:3-9; 7:8-12; and in Ephesians 3:3-4, in which he refers to a previous letter written by him to that church containing Christian doctrine, "as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ" (KJV); and that Paul wrote two more letters to the church in Corinth that are not in Scripture, as implied in 1 Corinthians 5:9 regarding one more letter to Corinth, when he refers to an earlier letter, saying, "I wrote to you in my letter not to associate with sexually immoral people"; and the Letter from Paul sent to the Laodiceans and coming from the Laodiceans to the Colossians (Colossians 4:16).<ref>[http://www.newvisionministriesonline.org/the-traditions-taught-by-the-apostle-paul-1-corinthians-111-2/ The Traditions Taught by the Apostle Paul 1 Corinthians 11:1-2 (newvisionministriesonline.org)]</ref>

On the pretext of this scriptural basis, long-held, centuries-old, "sacred Christian traditions" are read into scripture, as in interpreting Paul's interpretation of the circumcision of infants as a ''[[Typology|type]]'' of infant baptism in Colossians 2:8-15 being the direct ''antitype'' fulfillment of the covenant with God in Christ, "putting on Christ", and "belonging to Him", as "one body with Him" (Galatians 3:7, 29; 1&nbsp;Corinthians 3:23; 12:12-14, 20, 27; Romans 12:4-5). The covenant of Abraham was a covenant with God involving the minimal shedding of human blood by the circumcision of the foreskin of the male child, "My covenant" (Genesis 17:9, 14), not a sign that they belonged to the people called the Jews, a sign that they ethnically and racially belonged to the nation Israel, but a sign that they belonged to God, with all the attendant duties and promised blessings for obedience. By this interpretation of the meaning of circumcision in Colossians 2:8-15 baptism is a sign of the covenant with God in the blood of Christ Jesus His Son, and that those who have been baptized into Christ belong to Christ by a covenant of blood, as Christ belongs to God (1&nbsp;Corinthians 3:23; Acts 20:28; Titus 3:4-7; Hebrews 10:28-29; Ephesians 2:10). As it was possible for a circumcised Jew to break the Abrahamic covenant of circumcision by disobedient sin, so it is possible for a baptized Christian to fall away from salvation by afterward despising as profane the blood of Christ by which he was sanctified (Hebrews 6:4-12).

On the pretext of this scriptural basis, long-held, centuries-old, "sacred Christian traditions" are read into scripture, as in interpreting Paul's interpretation of the circumcision of infants as a ''[[Typology|type]]'' of infant baptism in Colossians 2:8-15 being the direct ''antitype'' fulfillment of the covenant with God in Christ, "putting on Christ", and "belonging to Him", as "one body with Him" (Galatians 3:7, 29; 1&nbsp;Corinthians 3:23; 12:12-14, 20, 27; Romans 12:4-5). The covenant of Abraham was a covenant with God involving the minimal shedding of human blood by the circumcision of the foreskin of the male child, "My covenant" (Genesis 17:9, 14), not as a [[sign]] that they belonged to the people called the Jews, a sign that they ethnically and racially belonged to the nation Israel, but as a sign that they belonged to God, with all the attendant duties and promised blessings for obedience. By this interpretation of the meaning of circumcision in Colossians 2:8-15 baptism is a sign of the covenant with God in the blood of Christ Jesus His Son, and that those who have been baptized into Christ belong to Christ by a covenant of blood, as Christ belongs to God (1&nbsp;Corinthians 3:23; Acts 20:28; Titus 3:4-7; Hebrews 10:28-29; Ephesians 2:10). As it was possible for a circumcised Jew to break the Abrahamic covenant of circumcision by disobedient sin, so it is possible for a baptized Christian to fall away from salvation by afterward despising as profane the blood of Christ by which he was sanctified (Hebrews 6:4-12; Romans 2:4-11).

[https://biblehub.com/commentaries/colossians/2-12.htm Multiple commentaries on Colossians 2:12 on the biblehub.com site] explicitly connect circumcision and baptism:

[https://biblehub.com/commentaries/colossians/2-12.htm Multiple commentaries on Colossians 2:12 on the biblehub.com site] explicitly connect circumcision and baptism: