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[1] [2] This is my page for developing new articles before posting them.
All praise, honor and glory be to the Father and to the Son and to the Holy Spirit. Amen.
Holy Mary, Mother of God, pray for us sinners, now, and at the hour of our death.
Saint Joseph, son of David, terror of demons, pray for us.
Holy Michael, Archangel, defend us in the battle. Be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray. O prince of the heavenly host, by the power of God, cast into hell Satan and all of the evil spirits who prowl about the world seeking the ruin of souls. Amen.

Semper fidelis! --Dataclarifier (talk) 07:09, 12 November 2019 (EST)

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Hippolytus of Rome

ump to: navigation, search The hieromartyr Hippolytus of Rome was a priest and an ecclesiastical writer of the third century. He is considered to have been antipope of the Church of Rome from about 217 to 235. He was among the most important Christian theologians of the third century, and a saint. His feast day is January 30. Life The early life of Hippolytus is unknown. He was born about the year 170 and lived in Rome when young. Greek was his native tongue. He is believed to have been a disciple of Irenaeus of Lyons and to have met Origen. From the details of his work, Philosophoumena Hippolytus apparently was in Rome during the time Victor was the bishop of Rome. At the beginning of the third century he was a priest noted for his learning, eloquence, zeal, and moral earnestness. He was also noted to be a bishop of an unspecified city by Eusebius of Caesarea and Jerome and by the poet Prudentius as bishop of Portus, a port for Rome. The Philosophoumena, that is a part of his larger work "Refutation of All Heresies", shows that he dissented from the compassionate views of Bps. Zephyrinus, whom he considered to be a weak man "unskilled the church's rule", and ‎Callistus I of Rome concerning the reception of backsliders and heretics who had repented. In the "Refutation of All Heresies" Hippolytus set out to refute the doctrines of the Gnostics and condemn heretics by showing that their views were taken from pagan philosophy and oriental theosophy. Hippolytus also came into conflict with the opinions of the bishops of Rome on christological issues of the day to such an extant that came to allow himself to be elected a rival bishop of Rome, the first antipope. Under the persecutions of emperor Maximinus Thrax Hippolytus was exiled to Sardinia in 235 where he died, reportedly a martyr. His body was returned to Rome and interred in a cemetery on the Via Tiburtina. By about 255, he was considered a martyred priest by the Church, indicating that he had been reconciled with the Church and not considered a schismatic.

Hippolytus of Rome - Wikipedia https://en.wikipedia.org/wiki/Hippolytus_of_Rome

Hippolytus (c. 170–235 AD) was one of the most important second-third century Christian theologians, whose provenance, identity and corpus remain elusive to scholars and historians. Suggested communities include Palestine, Egypt, Anatolia, Rome and regions of the mideast.

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The best historians of literature in the ancient church, including Eusebius of Caesarea and Jerome, openly confess they cannot name where Hippolytus the biblical commentator and theologian served in leadership. They had read his works but did not possess evidence of his community. Photios I of Constantinople describes him in his Bibliotheca (cod. 121) as a … Wikipedia · Text under CC-BY-SA license Saint Hippolytus of Rome | antipope | Britannica https://www.britannica.com/biography/Saint-Hippolytus-of-Rome

Hippolytus was a leader of the Roman church during the pontificate (c. 199–217) of St. Zephyrinus, whom he attacked as being a modalist (one who conceives that the entire Trinity dwells in Christ and who maintains that the names Father and Son are only different designations for the same subject). Hippolytus, rather, was a champion of the Logos doctrine that … [PDF] The Apostolic Tradition of Hippolytus of Rome www.stjohnsarlingtonva.org/.../files/...Hippolytus.pdf The Apostolic Tradition of Hippolytus of Rome was composed in approximately 215 in Rome. It apparently preserved older second century practices which were in … Who was Hippolytus of Rome? | GotQuestions.org https://www.gotquestions.org/Hippolytus-of-Rome.html

Nov 18, 2019 · Answer: Hippolytus (c. 160–236) was a prolific writer and one of the most significant theologians of the third century. He is known today for promoting orthodox Christology amid the confusion and bad doctrine in the church at Rome. Hippolytus was a presbyter (elder) in the church at Rome while Zephyrinus and Callistus served as the bishops. Hippolytus of Rome - OrthodoxWiki https://orthodoxwiki.org/Hippolytus_of_Rome

Hippolytus of Rome The hieromartyr Hippolytus of Rome was a priest and an ecclesiastical writer of the third century. He is considered to have been antipope of the Church of Rome from about 217 to 235. He was among the most important … Hippolytus of Rome - New World Encyclopedia https://www.newworldencyclopedia.org/entry/Hippolytus

Saint Hippolytus of Rome (died 235 C.E.), sometimes called Ypolitus (Ippolito (Italian)) was one of the most prolific writers of the early Church. He was born in the second half of the second century, probably in Rome.

== External links

https://en.wikipedia.org/wiki/Hippolytus_of_Rome

https://www.britannica.com/biography/Saint-Hippolytus-of-Rome

www.stjohnsarlingtonva.org/.../files/...Hippolytus.pdf
http://www.stjohnsarlingtonva.org/Customer-Content/saintjohnsarlington/CMS/files/EFM/Apostolic_Tradition_by_Hippolytus.pdf

https://www.gotquestions.org/Hippolytus-of-Rome.html

https://orthodoxwiki.org/Hippolytus_of_Rome

https://www.newworldencyclopedia.org/entry/Hippolytus

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Protestant commentaries in support of infant baptism: Matthew 28:19-20

Greek Testament Critical Exegetical Commentary - Alford (Mt 28:19)
Henry Alford (7 October 1810 - 12 January 1871) was an English churchman, theologian, textual critic, scholar, poet, hymnodist, and writer. His chief fame rests on his monumental edition of the New Testament in Greek (4 vols.), which occupied him from 1841 to 1861.

βαπτίζοντες] Both these present participles are the conditioning components of the imperative aor. preceding. The μαθητεύειν consists of two parts—the initiatory, admissory rite, and the subsequent teaching. It is much to be regretted that the rendering of μαθ. ‘teach,’ has in our Bibles clouded the meaning of these important words. It will be observed that in our Lord’s words, as in the Church, the process of ordinary discipleship is from baptism to instruction—i.e. is, admission in infancy to the covenant, and growing up into τηρεῖς πάντα κ.τ.λ.—the exception being, what circumstances rendered so frequent in the early Church, instruction before baptism, in the case of adults. On this we may also remark, that baptism as known to the Jews included, just as it does in the Acts (ch. 16:15, 33) whole households—wives and children. (italics in original)

Benson Commentary (Mt 28:19)

Matthew 28:19. Go ye therefore, and teach — Greek, μαθητευσατε, disciple, or make disciples of, or, as Dr. Doddridge renders it, proselyte all nations. This includes the whole design of Christ’s commission. Baptizing and teaching are the two great branches of that general design: and these were to be determined by the circumstances of things; which made it necessary, in baptizing adult Jews or heathen, to teach them before they were baptized; in disciplining their children, to baptize them before they were taught, as the Jewish children in all ages were first circumcised, and after taught to do all God had commanded them. It must be observed, that the word rendered teaching, in the next verse, (namely, διδασκοντες,) though in our translation confounded with the word used in this verse, yet is a word of a very different sense: and properly implies instructing, which the word used in this verse does not necessarily imply, but, as has been observed, merely to proselyte, or make disciples. The argument, therefore, that some draw from this verse, as if our Lord enjoined all to be taught before they were to be baptized, is without foundation. Our Lord’s words, taken together, in both verses, distinctly enjoin three things, and that in the following order, μαθητευειν, βαρτιζειν, διδασκειν, that is, to proselyte men to Christ, to baptize, and to teach them. It is true, however, that adult persons, before they can be made Christ’s disciples, or be proselyted, must be instructed and brought to believe the great essential truths of Christianity, and even to profess their faith in them. But the case is different with infants, who may be admitted to baptism, as the children of the Jews were to the rite of circumcision, and be instructed afterward. And, as Dr. Doddridge justly observes, if Christ had sent out these missionaries to propagate Judaism in the world, he might have used the same, or similar language: “Go and proselyte all nations, circumcising them in the name of the God of Israel, and teaching them to observe all that Moses commanded.” The whole tenor of the succeeding books of the New Testament shows, that Christ designed, by this commission, that the gospel should be preached to all mankind without exception; not only to the Jews, but to the idolatrous Gentiles: but the prejudices of the apostles led them, at first, to mistake the sense of it, and to imagine that it referred only to their going to preach the gospel to the Jews among all nations, or to those who should be willing to become Jews. (boldface emphasis in original

Calvin's Commentaries (Mt 28:19)

...the earthly element does not become a sacrament until God quickens it by his word....

Accordingly, it is said in Mark, He that shall believe and be baptized shall be saved. By these words Christ not only excludes from the hope of salvation hypocrites who, though destitute of faith, are puffed up only by the outward sign; but by a sacred bond he connects baptism with doctrine, so that the latter is nothing more than an appendage of the former. But as Christ enjoins them to teach before baptizing, and desires that none but believers shah be admitted to baptism, it would appear that baptism is not properly administered unless when it is preceded by faith. On this pretense, the Anabaptists have stormed greatly against infant baptism. But the reply is not difficult, if we attend to the reason of the command. Christ orders them to convey to all nations the message of eternal salvation, and confirms it by adding the seal of baptism. Now it was proper that faith in the word should be placed before baptism, since the Gentiles were altogether alienated from God, and had nothing in common with the chosen people; for otherwise it would have been a false figure, which offered forgiveness and the gift of the Spirit to unbelievers, who were not yet members of Christ. But we know that by faith those who were formerly despised are united to the people of God.

It is now asked, on what condition does God adopt as children those who formerly were aliens? It cannot, indeed, be denied that, when he has once received them into his favor, he continues to bestow it on their children and their children's children. By the coming of Christ God manifested himself as a Father equally to the Gentiles and to the Jews; and, therefore, that promise, which was formerly given to the Jews, must now be in force towards the Gentiles,
I will be thy God, and the God of thy seed after thee, (Genesis 17:7.)

Clarke's Commentary (Mt 28:19)

Go ye therefore - Because I have the authority aforesaid, and can send whomsoever I will to do whatsoever I:please: - teach, μαθητευσατε, make disciples of all nations, bring them to an acquaintance with God who bought them, and then baptize them in the name of the Father. It is natural to suppose that adults were the first subjects of baptism; for as the Gospel was, in a peculiar manner, sent to the Gentiles, they must hear and receive it, before they could be expected to renounce their old prejudices and idolatries, and come into the bonds of the Christian covenant. But, certainly, no argument can be drawn from this concession against the baptism of children. When the Gentiles and Jews had received the faith and blessings of the Gospel, it is natural enough to suppose they should wish to get their children incorporated with the visible Church of Christ; especially if, as many pious and learned men have believed, baptism succeeded to circumcision, which I think has never yet been disproved. The apostles knew well that the Jews not only circumcised the children of proselytes, but also baptized them; and as they now received a commission to teach and proselyte all the nations, and baptize them in the name of the holy Trinity, they must necessarily understand that infants were included: nor could they, the custom of their country being considered, have understood our Lord differently, unless he had, in the most express terms, said that they were not to baptize children, which neither he nor his apostles ever did. And as to the objection, that the baptized were obliged to profess their faith, and that, therefore, only adults should be baptized, there is no weight at all in it; because what is spoken of such refers to those who, only at that period of life, heard the Gospel, and were not born of parents who had been Christians; therefore they could not have been baptized into the Christian faith, forasmuch as no such faith was at their infancy preached in the world. That the children and even infants, of proselytes, were baptized among the Jews, and reputed, in consequence, clean, and partakers of the blessings of the covenant, see proved at large by Wetstein, in his note on Matthew 3:16. - See the note on Matthew 3:6, and particularly on Mark 16:16 (note).

Pulpit Commentary Homiletics (Mt 28)

(3) Since Christian teaching is to follow baptism rather than to precede it, and since holy teaching cannot be begun too early, there is great propriety in the baptism of infants. Preliminary confession of faith is necessary for adults who have errors to renounce, but infants are happily not in this evil case.
(4) Hence because baptism replaces circumcision as the sign of God's covenant, baptism is called "the circumcision of Christ," i.e. of Christianity (see Colossians 2:11, 12). If baptism be not regarded as taking the place of circumcision, then the covenant has now no initiatory rite. The Lord's Supper is not initiatory, but of regular habitual observance, as the Passover formerly was.

Lange Commentary on the Holy Scriptures (Mt 28:19)

Baptizing them.—Or, more correctly according to the reading βαπτίσαντες: having baptized them. But μαθητεύειν is not completed in baptism. Rather are there two acts, a missionary and an ecclesiastical,—the antecedent baptism, the subsequent instruction. [Meyer: “βαπτίζοντες, etc., by which the μαθητεύειν is to be brought about, not what is to take place after the μαθητεύσατε, which would require μαθητεύσαντες-βαπτίζετε.” Alford: “The μαθη τεύειν consists of two parts—the initiatory, admissory rite, and the subsequent teaching. It is much to be regretted that the rendering of μαθ., ‘ teach,’ has in our Bibles clouded the meaning of these important words. It will be observed that in our Lord’s words, as in the Church, the process of ordinary discipleship is from baptism to instruction—i. e., is admission in infancy to the covenant, and growing up into τηρεῖν πάντα, κ. τ. λ.” But this applies only to Christian churches already established. As the Jewish religion commenced with the promise of God, and the faith and circumcision of adult Abraham, who received circumcision as a sign and seal of the covenant already established (Rom. 4:11) for himself and for his seed, so the Christian Church was founded in the beginning, and is now propagated in all heathen countries by the preaching of the Gospel to, and by the baptism of, adults. Infant baptism always presupposes the existence of a responsible parent church and the guaranty of Christian nurture which must develop and make available the blessings of the baptismal covenant. Hence the preponderance of adult over infant baptism in the first centuries of Christianity, and in all missionary stations to this day. But even in the case of adult converts, a full instruction in the Christian religion and development of Christian life, does not, as a rule, precede, but succeed baptism, which is an initiatory, not a consummatory rite, the sacramental sign and seal of regeneration, i. e., of the beginning of the new life, not of sanctification or growth and perfection in holiness.—P. S.] (italics and boldface emphasis in original)

Matthew Henry's Commentary on the Whole Bible (Mt 28:16, Verses 18-20)

[3.] Their instructions for executing this commission.
First, They must admit disciples by the sacred rite of baptism; "Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;" either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as Isa. 44:3, I will pour my Spirit on thy seed. And, Tit. 3:5, 6, Which he shed on us abundantly. And, Eze. 36:25, I will sprinkle clean water upon you. And, Isa. 52:15, So shall he sprinkle many nations; which seems a prophecy of this commission to baptize the nations.

The People's Bible by Joseph Parker Mt 28

Baptize all our little ones with dew from heaven: preserve their lives that they may become good and great and wise and honourable. Watch our houses that they be not broken in upon with violence: may we find a sanctuary on the hearthstone and the beginning of heaven in the innermost joys of the house.

Matthew Poole's Commentary (Mt 28:20)

Go ye therefore, and teach all nations; the Greek is mayhteusate, make disciples all nations; but that must be first by preaching and instructing them in the principles of the Christian faith, and Mark expounds it, telling us our Saviour said, Go ye into all the world, and preach the gospel to every creature, that is, to every reasonable creature capable of hearing and receiving it. I cannot be of their mind, who think that persons may be baptized before they are taught; we want precedents of any such baptism in Scripture, though indeed we find precedents of persons baptized who had but a small degree of the knowledge of the gospel; but it should seem that they were all first taught that Jesus Christ was the Son of God, and were not baptized till they professed such belief, Acts 8:37, and John baptized them in Jordan, confessing their sins, Matthew 3:6. But it doth not therefore follow, that children of such professors are not to be baptized, for the apostles were commanded to baptize all nations: children are a great part of any nation, if not the greatest part, and although amongst the Jews those that were converted to the Jewish religion were first instructed in the law of God before they were circumcised, yet the fathers being once admitted, the children were circumcised at eight days old; nor were they under any covenant different from us, though we be under a more clear manifestation of the same covenant of grace, of which circumcision was a sign and seal to them, as baptism is to us. Infants are capable of the obligations of baptism, for the obligation ariseth from the equity of the thing, not from the understanding and capacity of the person; they are also capable of the same privileges, for of such is the kingdom of God, as our Saviour hath taught us. (italics and boldface emphasis in original

Pulpit Commentary Mt 28

Verse 19. - Go ye therefore (οϋν). The illative particle is perhaps spurious, but it is implied by what has preceded. It is because Jesus has plenary authority, and can delegate power to whom he will, that he confers the following commission. He is addressing the eleven apostles, of whom alone St. Matthew makes mention (ver. 16); but as they personally could not execute the grand commission in all its extent and duration, he lays his commands upon their representatives and successors in all ages. They were to go forth, and carry the gospel throughout the world. Doubtless herein is implied the duty of all Christians to be in some sense missionaries, to use their utmost efforts to spread abroad the knowledge of Christ, and to make men obedient to his Law. The propagation of the gospel is a work for all in their several spheres. Teach; docete (Vulgate). These are unfortunate renderings of the verb μαθητεύσατε, which means, "make disciples." Teaching is expressed in ver. 20, as one of the elements or components of full discipleship. The imperative aorist μαθητεύσατε is, as it were, decomposed by the two following present participles, "baptizing" and "teaching." In the case of infants the process is exactly what is here represented; they are admitted into the Christian society by baptism, and then instructed in faith and duty. Adults have to be instructed before baptism; but they form a small minority in most Christian communities, where, generally, infant baptism is the rule, and would be regarded rather as exceptions. Teaching alone is not stated by the Lord to be the only thing necessary to convert an unbeliever into a Christian; this is effected by the grace of God applied as Christ proceeds to explain. All nations (πάντα τὰ ἔθνη αλλ τηε νατιονσ). The apostles were no longer to go only to "the lost sheep of the house of Israel" (Matthew 10:6); they were to Christianize all the nations of the world, Jew and Gentile alike. The gospel is adapted to all the varying minds and habits of men, barbarous and civilized, near and remote, ignorant or cultivated; and it is the duty and privilege of Christ's ministers to make it known and acceptable in all quarters of the globe. Baptizing them; i.e. individuals of all the nations. The present participle denotes the mode of initiation into discipleship. Make them disciples by baptizing them. Christ thus explains his mysterious announcement to Nicodemus (John 3:5), "Except a man be born of water and the Spirit, he cannot enter into the kingdom of God." To the disciples the notion of baptism was no new thing. As a rite typifying the cleansing of the heart and the purpose of leading a new life, it had been long practised in the case of proselytes to the Jewish faith; they had seen it employed by John the Baptist (Matthew 3:6), and had used it themselves (John 4:1, 2). Christ adopts the old rite, gives it a new solemnity, a most sacred formula of administration, a new meaning, new spiritual effects. The persons to whom and in whose presence he spoke would understand his injunction as applicable to all who were capable of its reception, children and adults, the subjects of the initiatory ceremony of proselytism. There was no need of closer specification. (boldface emphasis in original

Wesley's Notes on the Bible (Mt 28:19)

28:19 Disciple all nations - Make them my disciples. This includes the whole design of Christ's commission. Baptizing and teaching are the two great branches of that general design. And these were to be determined by the circumstances of things; which made it necessary in baptizing adult Jews or heathens, to teach them before they were baptized; in discipling their children, to baptize them before they were taught; as the Jewish children in all ages were first circumcised, and after taught to do all God had commanded them. Mark 16:15.