Didaque, Apocrypha or not?

Código VBAC-E0007-I

VIEW:571 DATA:2020-03-20
Many people call Didak a book of the apostles, but it was not included in the Bible. Had it been for the apostles, this should have been put in the Holy Scriptures.

But why is it not in the Scriptures? Such writing is considered apocryphal by Eusébio, Athanasius of Alexandria and Rufino. But all of these are defined as characters in the Catholic tradition.

Thus, we must idealize the verse that says in the Letter to Galatians 1: 8 and 9, which states that if even an angel speaks something that is not in accordance with the Gospel, it should be considered a curse.

When we read the first chapter of Didak, we find the idea that there are two paths, one for death and one for life, and it defines that the way for life, is to follow the two commandments. But the big problem is that the way to life is Jesus. In the verse of John 14: 6 it says that Jesus is the way to truth and life. So when path and life are mixed, these two factors lead to Jesus. And the disciples would know that.

But when we read Luke 10:26 to 28 , Jesus asks about the law of God, and the interpretation of the law, Jesus said that if he did that, the person would live. So we can see that the way and the life, is Jesus and not the interpretation of the law. In this way we can observe that Didaque mixes terms and thus makes mistakes. In this way we can see that Gaddafi could not be a writing of the Apostles of Jesus.

We also have in Didactic 1:10, saying that if the man lets him hit his face it will be perfect. But the Bible never said such a thing. The perfect term can be found when we read Ephesians 4:10 to 13 , that we read that in order to be perfect we must each day reach the stature of Christ, that is, try to imitate Jesus, through the works that God gives us to accomplish. So it is not because he lets himself be beaten that the individual becomes perfect, but when the person follows in Jesus' footsteps, and when the fullness of Christ comes.

Still in Didaque chapter 1: 18 onwards, there is a mixture in which it joins what was said about giving to the poor, with debts that are obtained. In the bible it talks about offering the face, it talks about giving to whoever asks you. But it does not say that he who asks you, when he does not need to, will have to pay what he received. The Bible says when a person goes into debt, where we read in Matthew 5:24 to 26 , that the issue at hand is about debt, and the charge of not paying what they owe.

But Didaque mixes, the act of being oppressed, man must not face the oppressor, and when giving, whoever asks you says to do it willingly. And whoever receives it, God will analyze it. But in Didaque, it determines the mixture of judgment of the human judge, in the position of God, and defines a human action as a divine action. And still at the end, Didaque quotes, to retain alms until he learns to give. But where in the Bible do you quote to retain alms? We can read this in Matthew 5:42 which states that it should be given to anyone who asks. So we can see that in the texts of Didak, there is no connection with the thought of the writings of the Apostles, which clearly shows that it is merely an analysis of some individual or group, trying to interpret in their own way, what was written in the texts of the apostles .


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Didak, apocryphal, Catholic doctrine, tradition