Ingabe iSonto Lokuqala Lafundisa Ukuthi UNkulunkulu UnguZiqu-zintathu?
INgxenye 2—Ingabe OFata AbangabaPhostoli Bayifundisa Imfundiso KaZiqu-zintathu?
KuNqabayokulinda kaNovember 1, 1991, Ingxenye 1 yaloluchungechunge yaxoxa ngokuthi uJesu nabafundi bakhe bayifundisa yini imfundiso kaZiqu-zintathu—umqondo wokuthi uBaba, iNdodana, nomoya ongcwele babengabantu abathathu abalinganayo kodwa abanguNkulunkulu oyedwa. Ubufakazi obusobala obuvela eBhayibhelini, kwabayizazi-mlando, ngisho nakwabayizazi zenkolo buwukuthi abazange. Kuthiwani ngabaholi besonto abalandela ngokushesha ngemva kwalokho—ingabe bafundisa ngoZiqu-zintathu?
UKUTHI “oFata AbangabaPhostoli” kuyisiqu esasisetshenziswa kubefundisi ababebhala ngobuKristu ekupheleni kwekhulu lokuqala leminyaka nasekuqaleni kwelesibili leSikhathi sethu Esivamile. Abanye babo kwakungoClement waseRoma, uIgnatius, uPolycarp, uHermas, noPapias.
Kuthiwa babephila ngesikhathi sabanye babaphostoli. Ngakho, kufanele ukuthi babejwayelene nezimfundiso zabaphostoli. Ngokuqondene nalokho lawomadoda akubhala, iNew Encyclopædia Britannica ithi:
“Isiyonke imibhalo yoFata AbangabaPhostoli ibaluleke kakhulu ngokomlando ngaphezu kwanoma iyiphi enye incwadi yobuKristu ngaphandle kweTestamente Elisha.”1
Uma abaphostoli bayifundisa imfundiso kaZiqu-zintathu, khona-ke laboFata AbangabaPhostoli kufanele ukuthi nabo bayifundisa. Kwakufanele ibe ngevelele ekufundiseni kwabo, njengoba yayingekho into eyayibaluleke ngaphezu kokutshela abantu ukuthi uNkulunkulu ungubani. Ngakho ingabe bayifundisa imfundiso kaZiqu-zintathu?
Inkulumo Endala Yokholo
Enye yezinkulumo zokholo lobuKristu ezindala kakhulu ezingaveli eBhayibhelini itholakala encwadini enezahluko ezingu-16 ezimfushane eyaziwa ngokuthi iDidache, noma iTeaching of the Twelve Apostles. Ezinye izazi-mlando zithi cishe ingeyonyaka ka-100 C.E. noma ngaphambi kwawo. Umlobi wayo akaziwa.2
IDidache ikhuluma ngezinto abantu okwakuyodingeka bazazi ukuze babe amaKristu. Esahlukweni sayo sesi-7, iyaleza ngobhapathizo “egameni likaBaba neleNdodana neloMoya oNgcwele,” wona kanye amazwi asetshenziswa uJesu kuMathewu 28:19.3 Kodwa ayisho lutho ngokulingana kwalokhu okuthathu ngobuphakade, amandla, isikhundla, nokuhlakanipha. Esahlukweni sayo seshumi, iDidache ihlanganisa ukuvunywa kokholo okulandelayo okwenziwe umthandazo:
“Siyabonga, Baba oNgcwele, ngenxa yeGama lakho elingcwele oye walenza lahlala ezinhliziyweni zethu; nangolwazi nokholo nobuphakade oye wasazisa khona ngoJesu iNceku yakho. Inkazimulo mayiye kuwe kuze kube phakade! Wena, Nkosi enguMninimandla onke, wadala yonke into ngenxa yeGama lakho . . . Futhi uye wasinika ngomusa ukudla okungokomoya nesiphuzo, kanye nokuphila okuphakade ngoJesu iNceku yakho.”4
Akekho uZiqu-zintathu kulokhu. Kwethi Influence of Greek Ideas on Christianity, uEdwin Hatch ucaphuna indima eyandulelayo abese ethi:
“EbuKristwini bokuqala akubonakali kuye kwaba nentuthuko enkulu kulemibono ecacile. Imfundiso eyagcizelelwa, yayiwukuthi uNkulunkulu ukhona, ukuthi munye, ukuthi ungumninimandla onke futhi ungowaphakade, ukuthi wenza umhlaba, ukuthi isihe saKhe siphezu kwayo yonke imisebenzi yaKhe. Kwakungekho kuthambekela ezinkulumweni zamafilosofi ezinto ezingabonakali.”5
UClement WaseRoma
UClement waseRoma, okucatshangelwa ukuthi ‘wayengumbhishobhi’ kulelodolobha, ungomunye wemithombo yemibhalo ekhuluma ngobuKristu. Kunenkolelo yokuthi wafa cishe ngo-100 C.E. Encwadini okuthiwa wayibhala, akakhulumi lutho ngoZiqu-zintathu, ngokuqondile noma ngokungaqondile. Kwethi First Epistle of Clement to the Corinthians, uthi:
“Mawande umusa kini, nokuthula, okuvela kuNkulunkulu uMninimandla onke ngoJesu Kristu.”
“Abaphostoli baye basishumayeza iVangeli abalithole eNkosini uJesu Kristu; uJesu Kristu uye wakwenza lokho ekuthole kuNkulunkulu. Ngakho-ke uKristu wathunywa uNkulunkulu, futhi abaphostoli bathunywa uKristu.”
“UNkulunkulu, obona konke, nonguMbusi wayo yonke imimoya neNkosi yayo yonke inyama—owakhetha iNkosi yethu uJesu Kristu futhi ngaYe wakhetha thina ukuba sibe abantu abakhethekile—kwangathi angayinika yonke imiphefumulo ebiza eGameni laKhe elikhazimulayo nelingcwele, ukholo, ukwesaba, ukuthula, ukubekezela, ukukhuthazela.”6
UClement akasho ukuthi uJesu noma umoya ongcwele uyalingana noNkulunkulu. Uveza uNkulunkulu uMninimandla onke (hhayi nje “uBaba”) njengohlukile eNdodaneni. UNkulunkulu kuthiwa uphakeme, njengoba uKristu ‘ethunywe’ uNkulunkulu, futhi uNkulunkulu “akhetha” uKristu. Ebonisa ukuthi uNkulunkulu noKristu bangabantu ababili abahlukene nabangalingani, uClement wathi:
“Siyocela ngomthandazo oqotho nangokunxusa ukuba uMdali wendawo yonke aligcine liphelele inani eliqondile labakhethiweyo bakhe emhlabeni wonke, ngomNtwana wakhe othandekayo uJesu Kristu. . . . Siyaqaphela ukuthi wena [Nkulunkulu] wedwa ‘uphakeme kakhulu phakathi kwabo bonke abaphakeme kakhulu’ . . . Nguwena wedwa onakekela imimoya futhi unguNkulunkulu wayo yonke inyama.”
“Izizwe zonke maziqaphele ukuthi uwukuphela kukaNkulunkulu, ukuthi uJesu Kristu ungumNtwana wakho.”7
UClement ubiza uNkulunkulu (hhayi nje “uBaba”) ngokuthi “uphakeme kakhulu,” futhi ubhekisela kuJesu ngokuthi “umNtwana” kaNkulunkulu. Futhi uyaphawula ngokuqondene noJesu: “Njengoba ebonakalisa inkazimulo kaNkulunkulu, uphakeme kunezingelosi njengoba nje nesiqu sakhe sihluke kakhulu kwesazo.”8 UJesu ubonakalisa inkazimulo kaNkulunkulu, kodwa akalingani nayo, njengoba nje nenyanga ibonakalisa ukukhanya kwelanga kodwa ingalingani nomthombo walokho kukhanya, ilanga.
Uma iNdodana kaNkulunkulu ibilingana noNkulunkulu, onguBaba wasezulwini, kwakungeke kudingeke ukuba uClement athi uJesu uphakeme kunezingelosi, ngoba lokho kwakuyoba sobala. Futhi amazwi akhe abonisa ukukuqaphela kwakhe ukuthi nakuba iNdodana iphakeme kunezingelosi, ingaphansi kukaNkulunkulu uMninimandla onke.
Umbono kaClement ucace kakhulu: INdodana ingaphansi kukaBaba futhi isesigabeni esingaphansi kwesakhe. UClement akazange nanini abheke uJesu njengohlanganyela ubunkulunkulu noYise. Ubonisa ukuthi iNdodana incike kuYise, okungukuthi, kuNkulunkulu, futhi usho ngokucacile ukuthi uBaba ‘uwukuphela kukaNkulunkulu,’ isikhundla saKhe akasihlanganyeli namuntu. Futhi akukho lapho uClement esho khona ukuthi umoya ongcwele ulingana noNkulunkulu. Kanjalo, akekho nhlobo uZiqu-zintathu ezincwadini zikaClement.
UIgnatius
UIgnatius, umbhishobhi waseAntiyokiya, waphila cishe kusukela phakathi nekhulu lokuqala leminyaka C.E. kuya ekuqaleni kwekhulu lesibili leminyaka. Uma kuthathwa ngokuthi ziyiqiniso zonke izincwadi okuthiwa zabhalwa nguye, ayikho kuzo ethi uBaba, iNdodana, nomoya ongcwele bayalingana.
Ngisho nakuba uIgnatius ayeshilo ukuthi iNdodana yayilingana noYise ngobuphakade, amandla, isikhundla, nangokuhlakanipha, bekungeke kube uZiqu-zintathu, ngoba akukho lapho asho khona ukuthi umoya ongcwele wawulingana noNkulunkulu ngalezozindlela. Kodwa uIgnatius akazange asho ukuthi iNdodana yayilingana noNkulunkulu uBaba ngalezozindlela noma nganoma iyiphi enye. Kunalokho, wabonisa ukuthi iNdodana iyazithoba kuLowo ophakeme, uNkulunkulu uMninimandla onke.
UIgnatius ubiza uNkulunkulu uMninimandla onke ngokuthi “ukuphela kukaNkulunkulu weqiniso, ongazange azalwe nokungenakusondelwa kuye, iNkosi yakho konke, uBaba noMzali weNdodana ezelwe yodwa,” eveza umehluko phakathi kukaNkulunkulu neNdodana yaKhe.9 Ukhuluma ‘ngoNkulunkulu uBaba, nangeNkosi uJesu Kristu.’10 Futhi uthi: “Munye uNkulunkulu, uMninimandla onke, ozibonakalise ngoJesu Kristu iNdodana yaKhe.”11
UIgnatius ubonisa ukuthi iNdodana yayingekho kusukela phakade iwumuntu kodwa yadalwa, ngoba uthi iNdodana yathi: “INkosi [uNkulunkulu uMninimandla onke] yangidala, ngingukuqala kwezindlela zaYo.”12 Ngokufanayo, uIgnatius wathi: “Munye uNkulunkulu wendawo yonke, uYise kaKristu, ‘zonke izinto ezikhona ngenxa yakhe;’ futhi yinye iNkosi uJesu Kristu, iNkosi yethu, ‘zonke izinto ezikhona ngayo.’”13 Ubhala lokhu futhi:
“Umoya oNgcwele awukhulumi izinto zaWo siqu, kodwa ezikaKristu, . . . njengoba nje neNkosi yamemezela kithi izinto eyayizithole kuYise. Ngoba, ithi [iNdodana], ‘izwi enilizwayo akulona elaMi, kodwa elikaBaba, ongithumile.’”14
“Munye uNkulunkulu owazibonakalisa ngoJesu Kristu iNdodana yakhe, enguLizwi wakhe owazwakala kuthule futhi owajabulisa [uNkulunkulu] owayemthumile kuzo zonke izici. . . . UJesu Kristu wayezithoba kuYise.”15
Yiqiniso, uIgnatius ubiza iNdodana ngokuthi “UNkulunkulu uLizwi.” Kodwa ukusebenzisa igama elithi “uNkulunkulu” eNdodaneni akusho ukuthi iyalingana noNkulunkulu uMninimandla onke. IBhayibheli nalo liyayibiza iNdodana ngokuthi “uNkulunkulu” kuIsaya 9:6. UJohane 1:18 (NW) ubiza iNdodana ngokuthi “unkulunkulu ozelwe yedwa.” Njengoba yembathiswe amandla negunya okuvela kuJehova uNkulunkulu, onguBaba, iNdodana ingabizwa ngokufanele ngokuthi “onamandla,” okuyilokho igama elithi “nkulunkulu” elikushoyo ngokuyisisekelo.—Mathewu 28:18; 1 Korinte 8:6; Heberu 1:2.
Nokho, ingabe izincwadi ezingu-15 okuthiwa zabhalwa uIgnatius zamukelwa njengezinokwethenjelwa? KuyiAnte-Nicene Fathers, uMqulu I, abahleli uAlexander Roberts noJames Donaldson bathi:
“Manje sekuwumbono wabacusumbuli owamukelwa endaweni yonke, ukuthi eziyisishiyagalombili zokuqala zalezincwadi okuthiwa zabhalwa uIgnatius zingamanga. Zinobufakazi obungangabazeki bokuthi zakhiqizwa esikhathini samuva . . . futhi manje kuvunyelwene ngokuba zibekelwe eceleni njengeziwumgunyathi.”
“EmaVangelini ayisikhombisa amukelwa nguEusebius . . . , sinezinhlelo ezimbili ezibukeziwe zesiGreki, uhlelo olufushane nolude. . . . Nakuba loluhlobo olufushane . . . ngokuvamile luye lwamukelwa kunalolu olude, kwakusekhona umbono owande kakhulu phakathi kwezazi, wokuthi ngisho nalo ngeke lubhekwe njengolungenakho ngokuphelele okuthile okwenezelwe, noma lubhekwe njengolunokwethenjelwa okungenakungatshazwa.”16
Uma samukela inguqulo efushanisiwe yemibhalo yakhe njengeyiqiniso, iyawashiya amanye amazwi abonisa ukuthi uKristu ungongaphansi kukaNkulunkulu, kodwa lokho okusalayo kulenguqulo efushanisiwe kusalokhu kungamvezi uZiqu-zintathu. Futhi kungakhathaliseki ukuthi imiphi kuleyomibhalo eyiqiniso, ibonisa ngokungagwegwesi ukuthi uIgnatius wayekholelwa ukuthi bobabili uNkulunkulu neNdodana yakhe bamunye. Lokhu ngokuqinisekile kwakungekhona ukuba munye kwabantu ababili abalinganayo, ngoba iNdodana ihlala ivezwa njengencane kunoNkulunkulu futhi ezithobayo kuye. Kanjalo, kungakhathaliseki ukuthi umuntu uyibheka kanjani imibhalo kaIgnatius, imfundiso kaZiqu-zintathu ayitholakali kuyo.
UPolycarp
UPolycarp waseSmirna wazalwa engxenyeni yesithathu yokugcina yekhulu lokuqala leminyaka futhi wafa phakathi nelesibili. Kuthiwa wathintana ngandlela-thile nomphostoli uJohane, futhi kuthiwa wabhala incwadi ethi Epistle of Polycarp to the Philippians.
Ingabe kwakukhona okuthile embhalweni kaPolycarp okwakungabonisa uZiqu-zintathu? Cha, akaphathwa nokuphathwa. Empeleni, lokho akushoyo kuvumelana nalokho okwafundiswa nguJesu nabafundi bakhe kanye nabaphostoli. Ngokwesibonelo, kweyakhe ethi Epistle, uPolycarp wathi:
“Kwangathi uNkulunkulu noYise weNkosi yethu uJesu Kristu, noJesu Kristu ngokwaKhe, oyiNdodana kaNkulunkulu, . . . banganakha okholweni naseqinisweni.”17
Phawula ukuthi, njengoClement, uPolycarp akakhulumi ngobuhlobo ‘bukaBaba’ ‘neNdodana’ okukhulunywa ngabo kuZiqu-zintathu babantu abalinganayo ekubeni ngonkulunkulu. Kunalokho, ukhuluma ‘ngoNkulunkulu nangoYise’ kaJesu, hhayi nje ‘uYise kaJesu.’ Ngakho uyamhlukanisa uNkulunkulu kuJesu, njengoba nje nabalobi beBhayibheli benza kanjalo ngokuphindaphindiwe. UPawulu kweyesi-2 Korinte 1:3 uthi: “Makabongwe uNkulunkulu noYise weNkosi yethu uJesu Kristu.” Akagcini nje ngokuthi, ‘Makabongwe uYise kaJesu,’ kodwa uthi “Makabongwe uNkulunkulu noYise” kaJesu.
Futhi, uPolycarp uthi: “Ukuthula okuvela kuNkulunkulu uMninimandla onke, nokuvela eNkosini uJesu Kristu, uMsindisi wethu.”18 Nalapha futhi, uJesu uhlukile kuNkulunkulu uMninimandla onke, akayena umuntu oyingxenye kaNkulunkulu owenziwe onkulunkulu abathathu abalinganayo.
UHermas NoPapias
Omunye uFata ongumPhostoli nguHermas, owayengumlobi engxenyeni yokuqala yekhulu leminyaka lesibili. Encwadini yakhe ethi Shepherd, noma Pastor, ingabe kukhona akushoyo obekungenza umuntu akholelwe ukuthi wayazi ukuthi uNkulunkulu unguZiqu-zintathu? Phawula ezinye izibonelo zalokho akusho:
“Lapho umuntu efisa ukuba umoya ukhulume uMoya oNgcwele awukhulumi, kodwa ukhuluma kuphela lapho uNkulunkulu efisa ukuba ukhulume. . . . UNkulunkulu watshala isivini, okusho ukuthi, wadala abantu, futhi wabanika iNdodana yaKhe; futhi iNdodana yamisa izingelosi zaYo phezu kwabo ukuba zibanakekele.”19
“INdodana kaNkulunkulu indala kunayo yonke indalo yayo.”20
Lapha uHermas uthi lapho uNkulunkulu (hhayi nje uBaba) efisa ukuba umoya ukhulume, uyakhuluma, okubonisa ukuthi uNkulunkulu uphakeme kunomoya. Futhi uthi uNkulunkulu wanikeza iNdodana yakhe isivini, okubonisa ukuthi uNkulunkulu uphakeme kuneNdodana. Uthi futhi iNdodana kaNkulunkulu yindala kunezidalwa zayo, iNdodana, okungukuthi, lezo iNdodana kaNkulunkulu eyazidala njengeSisebenzi esiyiNgcweti sikaNkulunkulu, “ngokuba [kwadalwa ngayo, NW] konke okusezulwini nasemhlabeni.” (Kolose 1:15, 16) Iqiniso liwukuthi iNdodana ayibanga khona kusukela phakade. Yadalwa njengesidalwa somoya esisesigabeni esiphezulu, ngaphambi kwezinye izidalwa zomoya, njengezingelosi, ezadalwa ngayo.
UJ. N. D. Kelly kweyakhe ethi Early Christian Doctrines, ubhala ngombono kaHermas ngeNdodana kaNkulunkulu:
“Ezindimeni eziningi sifunda ngengelosi ephakeme kunezingelosi eziyisithupha ezakha umkhandlu kaNkulunkulu wangaphakathi, futhi ngaso sonke isikhathi echazwa ngokuthi ‘ehlonipheke kakhulu’, ‘engcwele’, nangokuthi ‘ekhazimulayo’. Lengelosi yethiwe ngokuthi uMikayeli, futhi kunzima ukubalekela isiphetho sokuthi uHermas wayibheka njengeNdodana kaNkulunkulu futhi wayilinganisa nengelosi enkulu uMikayeli.”
“Futhi kunobufakazi . . . bemizamo yokuchaza uKristu njengohlobo lwengelosi ephakeme . . . Eqinisweni ngomqondo ongaguquki akukho phawu olubonisa imfundiso kaZiqu-zintathu.”21
UPapias naye kuthiwa wayemazi umphostoli uJohane. Ngokunokwenzeka wabhala izincwadi zakhe ekuqaleni kwekhulu lesibili leminyaka, kodwa izingcezu zemibhalo yakhe kuphela ezisekhona namuhla. Kuzona akasho lutho ngemfundiso kaZiqu-zintathu.
Imfundiso Engaguquki
Endabeni yokuba kukaNkulunkulu ngophakeme neyobuhlobo bakhe noJesu, imfundiso yoFata AbangabaPhostoli cishe iyavumelana nemfundiso kaJesu, abafundi, kanye nabaphostoli, njengoba ilotshwe eBhayibhelini. Bonke abakhulumi ngoNkulunkulu njengowuZiqu-zintathu, kodwa njengowuMuntu ohlukile, okhona phakade, umninimandla onke, owazi konke. Futhi bakhuluma ngeNdodana kaNkulunkulu njengeyisidalwa somoya esihlukile, esincane, nesizithobayo leso uNkulunkulu asidalela ukuba simkhonze ekufezeni intando yaKhe. Futhi umoya ongcwele akukho lapho uhlanganiswa khona njengolingana noNkulunkulu.
Ngakho, kuleyomibhalo yoFata AbangabaPhostoli yangasekupheleni kwekhulu lokuqala leminyaka nasekuqaleni kwekhulu lesibili leminyaka, uZiqu-zintathu weLobukholwa akasekelwa ndawo. Yakhuluma ngoNkulunkulu, uJesu, nomoya ongcwele ngendlela iBhayibheli elikhuluma ngayo. Ngokwesibonelo, bheka IzEnzo 7:55, 56:
“UStefanu, egcwele uMoya oNgcwele, wagqolozela ezulwini futhi wabona inkazimulo kaNkulunkulu, noJesu emi ngakwesokunene sikaNkulunkulu. ‘Ngibona izulu livulekile,’ esho, ‘neNdodana yoMuntu imi ngakwesokunene sikaNkulunkulu.’”—IJerusalem Bible yamaKatolika.
UStefanu wabona umbono kaNkulunkulu esezulwini noJesu emi eceleni kwaKhe. INdodana yayimi eceleni kwaLowo, ongabizwa nje ngokuthi “uBaba,” kodwa ngokuthi “uNkulunkulu,” ongumuntu ohluke ngokuphelele kuJesu. Futhi wayengekho umuntu wesithathu owayehilelekile kulokho okwabonwa uStefanu. Umoya ongcwele awuzange ubonakale ezulwini unoJesu noYise.
Lokho kufana nalokho okusencwadini yesAmbulo 1:1, ethi: “Lesi isambulo uNkulunkulu asinika uJesu Kristu.” (The Jerusalem Bible) Nalapha futhi, uKristu ovusiwe osezulwini ubonakala ehluke ngokuphelele kuNkulunkulu, futhi akukhulunywa lutho ngomoya ongcwele. Uma uJesu ebengumuntu wesibili kaZiqu-zintathu, owazi konke, ‘wayengasinikezwa’ kanjani isambulo?
ImiBhalo enjengalena ibonisa ngokucacile ukuthi akekho uZiqu-zintathu. Futhi awukho umbhalo kulo lonke iBhayibheli okhuluma ngokuthi uNkulunkulu unguZiqu-zintathu. Imibhalo yoFata AbangabaPhostoli yakubonisa lokhu. Ngokuqiniseke kakhulu abazange bafundise ngoZiqu-zintathu weLobukholwa.
Iqoqo elilandelayo elibalulekile lemibhalo ekhuluma ngobuKristu laba khona kamuva ekhulwini lesibili leminyaka. Lemibhalo yayiyizincwadi zabefundisi ababizwa ngokuthi abavikeli bokholo. Ingabe bafundisa ngoZiqu-zintathu? Kumagazini oyolandela, iNgxenye 3 yaloluchungechunge izokhuluma ngezimfundiso zabo.
Izikhombo:
1. The New Encyclopædia Britannica, uHlelo lwe-15, 1985, Micropædia, Umqulu 1, ikhasi 488.
2. A Dictionary of Christian Theology, eyahlelwa uAlan Richardson, 1969, ikhasi 95; The New Encyclopædia Britannica, uHlelo lwe-15, 1985, Micropædia, Umqulu 4, ikhasi 79.
3. The Apostolic Fathers, Umqulu 3, kaRobert A. Kraft, 1965, ikhasi 163.
4. Ibid., amakhasi 166-7.
5. The Influence of Greek Ideas on Christianity, kaEdwin Hatch, 1957, ikhasi 252.
6. The Ante-Nicene Fathers, uAlexander Roberts noJames Donaldson, abahleli, American Reprint of the Edinburgh Edition, 1885, Umqulu I, amakhasi 5, 16, 21.
7. The Library of Christian Classics, Umqulu 1, Early Christian Fathers, eyahunyushwa neyahlelwa uCyril C. Richardson, 1953, amakhasi 70-1.
8. Ibid., ikhasi 60.
9. The Ante-Nicene Fathers, Umqulu I, ikhasi 52.
10. Ibid., ikhasi 58.
11. Ibid., ikhasi 62.
12. Ibid., ikhasi 108.
13. Ibid., ikhasi 116.
14. Ibid., ikhasi 53.
15. The Apostolic Fathers, Umqulu 4, kaRobert M. Grant, 1966, ikhasi 63.
16. The Ante-Nicene Fathers, Umqulu I, amakhasi 46-7; Cyclopedia of Biblical, Theological, and Ecclesiastical Literature, kaJohn McClintock noJames Strong, eyanyatheliswa kabusha yiBaker Book House Co., 1981, Umqulu IV, amakhasi 490-3; The Catholic Encyclopedia, 1910, Umqulu VII, amakhasi 644-7.
17. The Ante-Nicene Fathers, Umqulu I, ikhasi 35.
18. Ibid., ikhasi 33.
19. The Ante-Nicene Fathers, Umqulu II, amakhasi 27, 35.
20. The Apostolic Fathers (Loeb’s Classical Library) eneNguqulo YesiNgisi kaKirsopp Lake, 1976, ikhasi 249.
21. Early Christian Doctrines, kaJ. N. D. Kelly, uHlelo Lwesibili, 1960, amakhasi 94-5.