Por ejemplo, "The Calendar of the Church Year" in The (Online) Book of Common Prayer (Episcopal Church in the United States of America), http://www.bcponline.org/ retrieved 11 October 2006.
Traducción al español: «Pero todavía existían los clamores de los conversos del fariseísmo que exigían que los gentiles convertidos ‹deben ser circundados y mandados a obedecer la ley de Moisés›, [por lo que] el asunto fue discutido en una reunión pública. (...) Por el decreto del Apóstoles la causa de la libertad cristiana fue ganada contra los estrechos judaizantes, y la manera [de convertirse] fue suavizada para la conversión de las naciones. La victoria fue enfatizada por San Pablo, en su negativa a permitir a Tito a ser circuncidado, incluso como una pura concesión a los extremistas (Gálatas 2:2-5)».
Traducción al español: «En efecto, ellos [los judeocristianos] parecían considerar el cristianismo como una afirmación de todos los aspectos del judaísmo contemporáneo, con la adición de una sola creencia de que Jesús era el Mesías. A menos que los varones fueron circuncidados, no podían ser salvos (Hechos 15:1)».
Traducción al español: «En este punto [Gálatas 6:11] el apóstol toma la pluma de su amanuense, y el párrafo final está escrito con su propia mano. Desde el momento en el que las letras comenzaron a fraguarse en su nombre (2Tesalonicenses 2:2; 2Tesalonicenses 3:17) parece haber sido su práctica cerrar con algunas palabras de su propio puño y letra, como medida de precaución contra este tipo de falsificaciones. (...) En el presente caso, escribe un párrafo entero, resumiendo las principales lecciones de la epístola en frases concisas, deseos inconexos. Él escribe, también, en grandes caracteres en negrita (Gr. Grammasin pelikois), como si su escritura pudiera reflejar la energía y la determinación de su alma».
Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. p. 316-320. Harris cita Gálatas 6:11, Romanos 16:22, Colosenses 4:18, 2Tesalonicenses 3:17, Filemón 19. Joseph Barber Lightfooten su Commentary on the Epistle to the Galatians escribe: «At this point [Galatians 6:11] the apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name (2 Thessalonians 2:2; 2 Thessalonians 3:17) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries... In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin), that his handwriting may reflect the energy and determination of his soul».
Lawrence H. Schiffman (1985). Who was a Jew?. Library of Congress Cataloging. Manufactured in the United States of America. pp. 32-38. Consultado el 10 de junio de 2015.
ccel.org
Commentary on canon II of Gangra de Karl Josef von Hefele anota: «We further see that, at the time of the Synod of Gangra, the rule of the Apostolic Synod with regard to blood and things strangled was still in force. With the Greeks, indeed, it continued always in force as their Euchologies still show. Balsamon also, the well-known commentator on the canons of the Middle Ages, in his commentary on the sixty-third Apostolic Canon, expressly blames the Latins because they had ceased to observe this command. What the Latin Church, however, thought on this subject about the year 400, is shown by St. Augustine in his work Contra Faustum, where he states that the Apostles had given this command in order to unite the heathens and Jews in the one ark of Noah; but that then, when the barrier between Jewish and heathen converts had fallen, this command concerning things strangled and blood had lost its meaning, and was only observed by few. But still, as late as the eighth century, Pope Gregory the Third 731 forbade the eating of blood or things strangled under threat of a penance of forty days. No one will pretend that the disciplinary enactments of any council, even though it be one of the undisputed Ecumenical Synods, can be of greater and more unchanging force than the decree of that first council, held by the Holy Apostles at Jerusalem, and the fact that its decree has been obsolete for centuries in the West is proof that even Ecumenical canons may be of only temporary utility and may be repealed by disuse, like other laws».
McGarvey on Acts 16: «Yet we see him in the case before us, circumcising Timothy with his own hand, and this 'on account of certain Jews who were in those quarters».
SOURCE?? "making themselves foreskins"; I Macc. i. 15; Josephus, "Ant." xii. 5, § 1; Assumptio Mosis, viii.; I Cor. vii. 18;, Tosef.; Talmud tractes Shabbat xv. 9; Yevamot 72a, b; Yerushalmi Peah i. 16b; Yevamot viii. 9a; [1]; Catholic Encyclopedia: Circumcision: "To this epispastic operation performed on the athletes to conceal the marks of circumcision St. Paul alludes, me epispastho (1 Corinthians 7:18).") Paul was circumcised when he was "called." He added: "Is any called in uncircumcision? let him not be circumcised.", and went on to argue that circumcision didn't matter: "Circumcision is nothing and uncircumcision is nothing. Keeping God's commands is what counts (1 Corintians 7:19}}.
Brenton's translation of Esther in the Septuagint 8,17: «in every city and province wherever the ordinance was published: wherever the proclamation took place, the Jews had joy and gladness, feasting and mirth: and many of the Gentiles were circumcised, and became Jews, for fear of the Jews».
jewishencyclopedia.com
Jewish Encyclopedia: Baptism: «According to rabbinical teachings, which dominated even during the existence of the Temple (Pes. viii. 8), Baptism, next to circumcision and sacrifice, was an absolutely necessary condition to be fulfilled by a proselyte to Judaism (Yeb. 46b, 47b; Ker. 9a; 'Ab. Zarah 57a; Shab. 135a; Yer. Kid. iii. 14, 64d). Circumcision, however, was much more important, and, like baptism, was called a "seal" (Schlatter, "Die Kirche Jerusalems," 1898, p. 70). But as circumcision was discarded by Christianity, and the sacrifices had ceased, Baptism remained the sole condition for initiation into religious life. The next ceremony, adopted shortly after the others, was the imposition of hands, which, it is known, was the usage of the Jews at the ordination of a rabbi. Anointing with oil, which at first also accompanied the act of Baptism, and was analogous to the anointment of priests among the Jews, was not a necessary condition».
Douglas E. «JQuad». Archivado desde el original el 18 de mayo de 2015. Consultado el 14 de junio de 2015.
newadvent.org
Florentine Bechtel (1910). Catholic Encyclopedia: Judaizers: Council of Jerusalem (50 o 51 d. C.): «But to still the clamours of the converts from Pharisaism who demanded that the Gentile converts "must be circumcised and be commanded to observe the Law of Moses", the matter was discussed in a public meeting. ... By the decree of the Apostles the cause of Christian liberty was won against the narrow Judaizers, and the way smoothed for the conversion of the nations. The victory was emphasized by St. Paul's refusal to allow Titus to be circumcised even as a pure concession to the extremists (Galatians 2:2-5)».
SOURCE?? "making themselves foreskins"; I Macc. i. 15; Josephus, "Ant." xii. 5, § 1; Assumptio Mosis, viii.; I Cor. vii. 18;, Tosef.; Talmud tractes Shabbat xv. 9; Yevamot 72a, b; Yerushalmi Peah i. 16b; Yevamot viii. 9a; [1]; Catholic Encyclopedia: Circumcision: "To this epispastic operation performed on the athletes to conceal the marks of circumcision St. Paul alludes, me epispastho (1 Corinthians 7:18).") Paul was circumcised when he was "called." He added: "Is any called in uncircumcision? let him not be circumcised.", and went on to argue that circumcision didn't matter: "Circumcision is nothing and uncircumcision is nothing. Keeping God's commands is what counts (1 Corintians 7:19}}.
