Ngaba Ibandla Lokuqala Lafundisa Ukuba UThixo UnguBathathu Emnye?
Icandelo 2—Ngaba Abaseki Becawa Abangabapostile bayifundisa imfundiso KaBathathu Emnye?
KwiMboniselo kaNovemba 1, 1991, iCandelo 1 lolu ngcelele liye laxubusha enoba uYesu nabafundi bakhe bayifundisa kusini na imfundiso kaBathathu Emnye—ingcamango yokuba uYise, uNyana nomoya oyingcwele babengabantu abathathu abalinganayo kodwa benguThixo omnye. Ubungqina obucacileyo obuvela eBhayibhileni, kubabhali-mbali kwanakubafundi ngezakwalizwi bukukuba abazange benjenjalo. Kuthekani ngeenkokeli zecawa ezalandelayo kamsinya emva koko—ngaba zafundisa ngoBathathu Emnye?
“ABASEKI BECAWA ABANGABAPOSTILE” sisibizo esisetyenziswa kubantu becawa ababhala ngobuKristu ekupheleni kwenkulungwane yokuqala nasekuqaleni kweyesibini yeXesha lethu Eliqhelekileyo. Abanye babo yayinguClement waseRoma, uIgnatius, uPolycarp, uHermas noPapias.
Kuthiwa babephila ngaxeshanye nabathile babapostile. Ngaloo ndlela, bafanele ukuba babeqhelene neemfundiso zabapostile. Ngokubhekisele koko aba bantu bakufundisayo, iThe New Encyclopædia Britannica ithi:
“Xa idityaniswe yonke imibhalo yabaSeki Becawa Abangabapostile ibaluleke ngakumbi ngokwembali kunalo naluphi na olunye uncwadi lwamaKristu ngaphandle kweTestamente Entsha.”1
Ukuba abapostile babefundise imfundiso kaBathathu Emnye, ngoko nabo baSeki Becawa Abangabapostile babefanele bayifundise. Yayifanele ukuba ibe ngundoqo wemfundiso yabo, ekubeni kwakungekho nto ibaluleke ngaphezu kokuxelela abantu ngoThixo. Ngoko ngaba bafundisa ngemfundiso kaBathathu Emnye?
Ingxelo Yokuqala Yokholo
Enye yezona ngxelo zokuqala zokholo lwamaKristu ezingekhoyo eBhayibhileni ifumaneka kwincwadi enezahluko ezifutshane ezili-16 eyaziwa njengeThe Didache, okanye iTeaching of the Twelve Apostles. Bambi ababhali-mbali bathi yabhalwa ngaphambi okanye malunga nonyaka we-100 C.E. Umbhali wayo akaziwa.2
IThe Didache ixubusha ngezinto ekufuneka abantu bezazile ukuze babe ngamaKristu. Kwisahluko sayo sesixhenxe, imisela ubhaptizo “egameni loYise, loNyana neloMoya Oyingcwele,” amazwi afana nalawo asetyenziswa nguYesu kuMateyu 28:19.3 Kodwa ayithethi nto ngokulingana kwaba bathathu ngobunaphakade, amandla, isikhundla nobulumko. Kwisahluko sayo seshumi, iThe Didache iquka esi sivumo sokholo esikuhlobo lomthandazo:
“Siyakubulela, Bawo Oyingcwele, ngenxa yeGama lakho elingcwele olenze lahlala ezintliziyweni zethu; nangolwazi, ukholo nokungafi oye wasazisa kona ngoYesu onguMkhonzi wakho. Uzuko maluziswe kuwe ngonaphakade! Wena, Nkosi enguMongami, wadala zonke izinto ngenxa yeGama lakho . . . Yaye uye wasinika ngobubele ukudla nesiselo sokomoya, nobomi obungunaphakade ngoYesu uMkhonzi wakho.”4
Akukho nto ithetha ngoBathathu Emnye apha. KwiThe Influence of Greek Ideas on Christianity, uEdwin Hatch ucaphula esi sicatshulwa sandulelayo aze emva koko athi:
“KubuKristu bamandulo akubonakali ukuba ezi ngcamango zicacileyo zaphikiswa kakhulu. Imfundiso ekwagxininiswa kuyo yayikukuba, uThixo ukho, Yena mnye, Yena ungusomandla yaye ungunaphakade, Nguye owenza ihlabathi, inceba yaKhe ikho kuyo yonke imisebenzi yaKhe. Akuzange kuvakale ingxubusho engobume bakhe obungaphaya kwemvelo.”5
UClement WaseRoma
UClement waseRoma, ekucingelwa ukuba “wayengubhishophu” kweso sixeko, ngomnye wabantu bokuqala ababhala iincwadi zobuKristu. Kukholelwa ukuba wafa malunga nowe-100 C.E. Kwingxelo ekucingelwa ukuba yabhalwa nguye, akamkhankanyi uBathathu Emnye, enoba kungokungqalileyo okanye ngokungangqalanga. KwiFirst Epistle of Clement to the Corinthians, uthi:
“Ubabalo noxolo, oluvela kuThixo uSomandla ngoYesu Kristu, malwande kuni.”
“Abapostile baye basishumayeza iVangeli evela kwiNkosi uYesu Kristu; uYesu Kristu washumayela ivangeli ayinikwe nguThixo. Ngoko ke uKristu wayethunywe nguThixo, yaye abapostile babethunywe nguKristu.”
“Wanga uThixo, obona zonke izinto, nonguMlawuli wabo bonke oomoya neNkosi yayo yonke inyama—owanyula iNkosi yethu uYesu Kristu nowathi ngaYo wanyula thina ukuba sibe ngabantu abakhethekileyo—unika yonke imiphefumlo ebiza eGameni laKhe elizukileyo neliNgcwele ukholo, uloyiko, uxolo, umonde nokuzeka kade umsindo.”6
UClement akathi uYesu okanye umoya oyingcwele uyalingana noThixo. Uchaza uThixo uSomandla (ingekuko nje “uBawo”) njengowahlukileyo kuNyana. UThixo kuthethwa ngaye njengowongamileyo, ekubeni uKristu ‘ethunywe’ nguThixo, yaye uThixo “wanyula” uKristu. Ebonisa ukuba uThixo noKristu bangabantu ababini abahlukeneyo nabangalinganiyo, uClement wathi:
“Siya kumbongoza ngomthandazo nesikhungo esinyanisekileyo uMdali wendalo iphela ukuba alondoloze inani eliqingqiweyo labanyulwa bakhe kulo lonke ihlabathi, ngoMntwana wakhe oyintanda uYesu Kristu. . . . Siyaqonda ukuba nguwe [Thixo] kuphela ‘ongoyena uphakamileyo phakathi kwabona bantu baphakamileyo’ . . . Nguwe kuphela ongumlondolozi wemimoya noThixo wayo yonke inyama.”
“Zonke iintlanga maziqonde ukuba ungokuphela koThixo, ukuba uYesu Kristu unguMntwana wakho.”7
UClement umbiza uThixo (ingekuko nje ngokuthi “uBawo”) ngokuthi “oyena uphakamileyo,” yaye ubhekisela kuYesu ‘njengoMntwana’ kaThixo. Ukwaphawula oku ngokuphathelele uYesu: “Ekubeni ebonakalisa ubuqaqawuli bukaThixo, wongamile kunezithunywa zezulu njengoko isibizo sakhe siphawuleka ngakumbi kunezazo.”8 UYesu ubonakalisa ubuqaqawuli bukaThixo, kodwa akalingani nabo, kanye njengokuba inyanga ibonakalisa ukukhanya kwelanga kodwa ingalingani nomthombo woko kukhanya, ilanga.
Ukuba uNyana kaThixo ebelingana noThixo, onguBawo osemazulwini, bekungayi kuba yimfuneko ngoClement ukuba athi uYesu wayongamile kunezithunywa zezulu, ekubeni oko bekuya kuba kuzicacele. Ibe amazwi akhe abonisa ukuqonda kwakhe ukuba ngoxa uNyana ongamile kunezithunywa zezulu, ungaphantsi koThixo uSomandla.
Imbono kaClement icacile: UNyana ungaphantsi koYise yaye uza emva kwakhe. UClement akazange agqale uYesu njengenxalenye elingana noYise kwisiqu sikaThixo. Ubonisa ukuba uNyana uxhomekeke kuYise, oko kukuthi, uThixo, ibe ngokuqinisekileyo uthi uBawo ‘unguThixo yedwa,’ akukho mntu ulingana naye ngesikhundla saKhe. Ibe akukho apho uClement athi khona umoya oyingcwele uyalingana noThixo. Ngaloo ndlela, uBathathu Emnye akakho konke konke kwimibhalo kaClement.
UIgnatius
UIgnatius, ubhishophu wakwa-Antiyokwe wayephila ukususela phakathi kwinkulungwane yokuqala yeXesha Eliqhelekileyo ukusa ekuqaleni kwenkulungwane yesibini. Kukholelwa ekubeni yonke imibhalo yakhe yayichanile, akukho namnye othi uBawo, uNyana nomoya oyingcwele bayalingana.
Nokuba uIgnatius wayethe uNyana wayelingana noBawo ngobunaphakade, ngamandla, ngesikhundla nangobulumko, oko bekungayi kuba nguBathathu Emnye, kuba akukho apho wathi khona umoya oyingcwele wawulingana noThixo ngezo ndlela. Kodwa uIgnatius akazange athi uNyana wayelingana noThixo uBawo ngeendlela ezinjalo okanye naziphi na ezinye. Kunoko, wabonisa ukuba uNyana uyazithoba kuLowo wongamileyo kunaye, uThixo uSomandla.
UIgnatius umbiza uThixo uSomandla ‘njengokuphela koThixo oyinyaniso, ongazange azalwe nekungenakusondelwa kuye, iNkosi yabo bonke, uYise noMzali wokuphela koNyana amzeleyo,’ ebonakalisa umahluko phakathi koThixo noNyana waKhe.9 Uthetha ‘ngoThixo uBawo nangeNkosi uYesu Kristu.’10 Yaye uthi: “Kukho uThixo omnye, uSomandla, ozibonakalise ngoYesu Kristu uNyana waKhe.”11
UIgnatius ubonisa ukuba uNyana wayengaphili ngonaphakade ngokobuqu kodwa wadalwa, kuba ngokutsho kwakhe uNyana wathi: “INkosi [uThixo uSomandla] yandidala Mna, ingqalo yeendlela zaYo.”12 Ngokufanayo, uIgnatius wathi: “Kukho uThixo omnye wendalo iphela, uYise kaKristu, ‘ezingaye zonke izinto;’ neNkosi enye uYesu Kristu, iNkosi yethu, ‘ezingaye zonke izinto.’”13 Ukwabhala esenjenje:
“UMoya Oyingcwele akathethi izinto zaKhe kuphela, kodwa Uthetha ezo zikaKristu, . . . kanye njengokuba iNkosi nayo yavakalisa kuthi izinto Yona eyazifumana kuYise. Kuba, [uNyana] uthi, ‘ilizwi enilivayo asililo eLam, kodwa lelikaBawo, owandithumayo Mna.’”14
“Kukho uThixo omnye owazibonakalisa ngoYesu Kristu, uNyana wakhe, oliLizwi lakhe elaqhubeka ukususela ekuthuleni nelamkholisa ngazo zonke iindlela [uThixo] owalithumayo. . . . uYesu Kristu wayemthobele uYise.”15
Liyinyaniso elokuba, uIgnatius umbiza uNyana ngokuthi “uThixo uLizwi.” Kodwa ukusebenzisa igama elithi “uThixo” kuNyana akuthethi ukuba uyalingana noThixo uSomandla. KwaneBhayibhile imbiza uNyana ngokuthi ‘nguThixo’ kuIsaya 9:6. UYohane 1:18, NW, umbiza uNyana ‘njengokuphela kothixo amzeleyo.’ Njengoko ethiwe jize ngamandla negunya alinikwe nguYehova uThixo, uYise, uNyana unokubizwa ngokufanelekileyo kuthiwe “oligorha,” nto leyo ngokusisiseko ethethwa ligama elithi “thixo”—Mateyu 28:18; 1 Korinte 8:6; Hebhere 1:2.
Noko ke, ngaba iincwadi ezili-15 ekuthiwa zabhalwa nguIgnatius zamkelwa njengeziyinyaniso? KwiThe Ante-Nicene Fathers, uMqulu I, umhleli uAlexander Roberts noJames Donaldson bathi:
“Ngoku yingcamango eyamkelwa ngokubanzi ngabahlalutyi, ukuba iincwadi zokuqala ezisibhozo kwezi kuthiwa zabhalwa nguIgnatius zibubuxoki. Zinobungqina obungathandabuzekiyo bokuba ziyimveliso yesizukulwana esalandelayo . . . yaye ngoku ngemvume yabantu ngokubanzi zibekelwe ecaleni njengeziyinkohliso.”
“KwiiNcwadi ezisixhenxe ezivunyiweyo nguEusebius . . . , sinemibhalo ehlaziyiweyo emibini yesiGrike, omfutshane nomde. . . . Nangona lo umfutshane . . . uye wamkelwa ngokubanzi ngaphezu kwalowo umde, kwakusekho ingcamango eyesameleyo phakathi kwabaphengululi, yokuba kwanawo awunakugqalwa njengongangxengwanga ngokupheleleyo, okanye njengonobunyaniso obugqibeleleyo.”16
Ukuba samkela inguqulelo emfutshane yemibhalo yakhe njengeyokwenyaniso, oko kuwenza angabaluleki nganto amabinzana athile (akwinguqulelo yombhalo omde) abonisa uKristu engaphantsi kuThixo, kodwa noko kuseleyo kwinguqulelo emfutshane akubonisi bukho bukaBathathu Emnye. Ibe kungakhathaliseki ukuba nguwuphi kwimibhalo yakhe ongowokwenyaniso, yona ubukhulu becala ibonisa ukuba uIgnatius wayekholelwa kubukho babantu ababini, uThixo noNyana wakhe. Ngokuqinisekileyo aba yayingengobantu babini abalinganayo, kuba uNyana usoloko echazwa njengongaphantsi koThixo nolandela emva kwakhe. Ngaloo ndlela, kungakhathaliseki indlela ubani ayijonga ngayo imibhalo kaIgnatius, imfundiso kaBathathu Emnye ayifunyanwa kuyo.
UPolycarp
UPolycarp waseSmirna wazalwa kwinxalenye yesithathu neyokugqibela yenkulungwane yokuqala waza wafa phakathi kwinkulungwane yesibini. Kuthiwa wayesazana nompostile uYohane, ibe kuthiwa wabhala iEpistle of Polycarp to the Philippians.
Ngaba kukho nantoni na kumbhalo kaPolycarp eyayingabonisa imfundiso kaBathathu Emnye? Akunjalo, akakhankanywa. Eneneni, oko akuthethayo kuyangqinelana noko kwafundiswa nguYesu, ngabafundi nangabapostile bakhe. Ngokomzekelo, kwiEpistle yakhe, uPolycarp wathi:
“Wanga uThixo noYise weNkosi yethu uYesu Kristu, naYe uYesu Kristu, onguNyana kaThixo, . . . anganakha elukholweni nasenyanisweni.”17
Phawula ukuba, njengoClement, uPolycarp akathethi ngolwalamano ‘loYise noNyana’ abanguBathathu Emnye njengabantu abalinganayo kwisiqu sikaThixo. Kunoko, uthetha ‘ngoThixo noYise’ kaYesu, akathethi kuphela ‘ngoYise kaYesu.’ Ngoko ubonisa indlela ahluke ngayo uThixo kuYesu, kanye njengokuba ababhali beBhayibhile ngokuphindaphindiweyo besenza. UPawulos uthi kweyesi-2 kwabaseKorinte 1:3: “Makabongwe uThixo, uYise weNkosi yethu uYesu Kristu.” Akathi nje kuphela, ‘Makabongwe uYise kaYesu’ kodwa uthi, “Makabongwe uThixo, uYise” kaYesu.
Kwakhona, uPolycarp uthi: “Uxolo oluvela kuThixo uSomandla, nakwiNkosi uYesu Kristu, uMsindisi wethu.”18 Kwakhona apha, uYesu wahlukile kuSomandla uThixo, akayonxalenye yesiqu sikaThixo esingabantu abathathu abalinganayo.
UHermas NoPapias
Omnye umSeki Wecawa Ongumpostile nguHermas, owabhala kwinxalenye yokuqala yenkulungwane yesibini. Kwincwadi yakhe ethi Shepherd, okanye Pastor, ngaba kukho nantoni na ayithethayo engabangela ubani akholelwe ukuba wayegqala uThixo njengoBathathu Emnye? Phawula eminye yemizekelo yoko wakuthethayo:
“UMoya Oyingcwele awuthethi xa umntu efuna ukuba umoya uthethe, kodwa uthetha xa uThixo efuna ukuba uthethe. . . . UThixo watyala isidiliya, oko kukuthi, Yena wadala abantu, waza wabanikela kuNyana waKhe; yaye uNyana wanyula izithunywa zaKhe ukuba zibalondoloze.”19
“UNyana kaThixo mdala kunayo yonke indalo yakhe.”20
Apha uHermas uthi xa uThixo (ingenguye nje uBawo) efuna ukuba umoya uthethe, umoya uyathetha, nto leyo ebonakalisa ukuba uThixo mkhulu kunomoya. Yaye uthi uThixo wanika uNyana wakhe isidiliya, nto leyo ebonakalisa ukuba uThixo mkhulu kunoNyana. Wakwabonisa ukuba uNyana kaThixo mkhulu kunezidalwa zakhe, ezoNyana, oko kukuthi, ezo uNyana kaThixo wazidala njengeNgcibi kaThixo yoMsebenzi, “ngokuba [zadalwa ngaye, NW] zonke izinto, ezisemazulwini nezisemhlabeni.” (Kolose 1:15, 16) Isibakala sikukuba uNyana akangonaphakade. Wadalwa njengesidalwa somoya esikwisikhundla esiphezulu, ngaphambi kwezinye izidalwa zomoya, njengezithunywa zezulu, ezadalwa ngaye.
KwiEarly Christian Doctrines yakhe, uJ. N. D. Kelly ubhala ngengcamango kaHermas ngokuphathelele uNyana kaThixo:
“Kwizicatshulwa eziliqela sifunda ngesithunywa sezulu esongamileyo kunezithunywa zezulu ezithandathu ezibumba ibhunga langaphakathi likaThixo, nesichazwa ngokufuthi ‘njengesona sihlonelwayo’, ‘esingcwele’ ‘nesizukileyo’. Esi sithunywa sezulu sinikwe igama lokuba nguMikayeli, yaye kunzima ukusiphepha isigqibo sokuba uHermas wasigqala njengoNyana kaThixo waza wasilinganisa nesiphatha-zithunywa zezulu esinguMikayeli.”
“Kwakhona kukho ubungqina . . . bemizamo yokuchaza uKristu njengohlobo lwesithunywa sezulu esongamileyo . . . Akukho mqondiso wemfundiso kaBathathu Emnye osengqiqweni ngokupheleleyo.”21
KwanoPapias kuthiwa wayemazi umpostile uYohane. Kusenokuba wabhala ekuqaleni kwenkulungwane yesibini, kodwa namhlanje kukho kuphela iziqwenga zemibhalo yakhe. Kuzo akathethi nto ngemfundiso kaBathathu Emnye.
Imfundiso Engqinelanayo
Kumbandela wokongama kukaThixo nolwalamano lwakhe noYesu, imfundiso yabaSeki Becawa Abangabapostile ingqinelana kakuhle nemfundiso kaYesu, eyabafundi neyabapostile, njengoko ibhalwe eBhayibhileni. Bonke bathetha ngoThixo, ingekuko njengoBathathu Emnye, kodwa njengoMntu owahlukileyo, ongunaphakade, ongusomandla nowazi zonke izinto. Yaye bathetha ngoNyana kaThixo njengowahlukileyo, omncinane, isidalwa somoya esingaphantsi uThixo awasidala ukuze sikhonze Yena ekuphumezeni ukuthanda kwaKhe. Yaye akukho nto ibhaliweyo ethi umoya oyingcwele uyalingana noThixo.
Ngaloo ndlela, kuloo mibhalo yabaSeki Becawa Abangabapostile eyabhalwa ngasekupheleni kwenkulungwane yokuqala nasekuqaleni kwenkulungwane yesibini, akukho nto ixhasa uBathathu Emnye weNgqobhoko. Kwathethwa ngoThixo, uYesu nomoya oyingcwele kanye ngendlela iBhayibhile ethetha ngayo ngabo. Ngokomzekelo, khangela IZenzo 7:55, 56:
“UStefano, ezele nguMoya Oyingcwele, waqwalasela ezulwini waza wabona ubuqaqawuli bukaThixo, noYesu emi ngasekunene kukaThixo. Wathi, ‘Ndibona amazulu evulekile, noNyana woMntu emi ngasekunene kukaThixo.’”—IJerusalem Bible yamaKatolika.
UStefano wabona umbono kaThixo ezulwini noYesu emi ecaleni kwaKhe. UNyana wayemi ecaleni kwaLowo, ongabizwa nje ngokuba ‘nguYise,’ kodwa obizwa ngokuba ‘nguThixo,’ lowo uchazwa njengowahluke ngokupheleleyo kuYesu. Yaye kwakungekho mntu wesithathu wayebandakanyekile koko uStefano wakubonayo. Umoya oyingcwele awuzange ubonwe ezulwini ukunye noYesu noYise.
Oko kuyafana neSityhilelo 1:1, esithi: “Esi sisityhilelo uThixo awasinika uYesu Kristu.” (The Jerusalem Bible) Kwakhona, uKristu ovusiweyo ezulwini uboniswa ahluke ngokupheleleyo kuThixo, yaye umoya oyingcwele awukhankanywanga. Ukuba uYesu ebengumntu wesibini kaBathathu Emnye, esazi zonke izinto, ‘ebenokusinikwa’ njani isityhilelo?
IZibhalo ezifana nezi zibonisa ngokucacileyo ukuba ayikho into enguBathathu Emnye. Yaye akukho sibhalo kuyo yonke iBhayibhile esithetha ngoThixo njengonguBathathu Emnye. Imibhalo yabaSeki Becawa Abangabapostile yakubonisa oku. Ngokuqinisekileyo ayizange ifundise ngoBathathu Emnye weNgqobhoko.
Imibhalo eliqela eyalandelayo nebalulekileyo ethetha ngobuKristu yabhalwa kamva kwinkulungwane yesibini. Ezi yayiziincwadi zabantu becawa ababebizwa ngokuba ngabakhuseli bobuKristu. Ngaba bafundisa ngoBathathu Emnye? Kwinkupho yexesha elizayo, iCandelo 3 lolu ngcelele liya kugqabaza ngeemfundiso zabo.
Iimbekiselo:
1. IThe New Encyclopædia Britannica, uHlelo lwe-15, yowe-1985, IMicropædia, uMqulu 1, iphepha 488.
2. IA Dictionary of Christian Theology, ehlelwe nguAlan Richardson, yowe-1969, iphepha 95; IThe New Encyclopædia Britannica, uHlelo lwe-15, yowe-1985, IMicropædia, uMqulu 4, iphepha 79.
3. IThe Apostolic Fathers, uMqulu 3, nguRobert A. Kraft, yowe-1965, iphepha 163.
4. I-Ibid., iphepha 166-7.
5. IThe Influence of Greek Ideas on Christianity, nguEdwin Hatch, yowe-1957, iphepha 252.
6. IThe Ante-Nicene Fathers, nguAlexander Roberts noJames Donaldson, abangabahleli, IAmerican Reprint of the Edinburgh Edition, yowe-1885, uMqulu I, iphepha 5, 16, 21.
7. IThe Library of Christian Classics, uMqulu 1, iEarly Christian Fathers, eguqulelwe yaza yahlelwa nguCyril C. Richardson, yowe-1953, iphepha 70-1.
8. I-Ibid., iphepha 60.
9. IThe Ante-Nicene Fathers, uMqulu I, iphepha 52.
10. I-Ibid., iphepha 58.
11. I-Ibid., iphepha 62.
12. I-Ibid., iphepha 108.
13. I-Ibid., iphepha 116.
14. I-Ibid., iphepha 53.
15. IThe Apostolic Fathers, uMqulu 4, nguRobert M. Grant, yowe-1966, iphepha 63.
16. IThe Ante-Nicene Fathers, uMqulu I, iphepha 46-7; ICyclopedia of Biblical, Theological, and Ecclesiastical Literature, nguJohn McClintock noJames Strong, yabuya yashicilelwa yiBaker Book House Co., ngowe-1981, uMqulu IV, iphepha 490-3; IThe Catholic Encyclopedia, yowe-1910, uMqulu VII, iphepha 644-7.
17. IThe Ante-Nicene Fathers, uMqulu I, iphepha 35.
18. I-Ibid., iphepha 33.
19. IThe Ante-Nicene Fathers, uMqulu II, iphepha 27, 35.
20. IThe Apostolic Fathers (IMiqulu Ebalaseleyo kaLeob) neNguqulelo YesiNgesi nguKirsopp Lake, yowe-1976, iphepha 249.
21. IEarly Christian Doctrines, nguJ. N. D. Kelly, uHlelo Lwesibini, yowe-1960, iphepha 94-5.