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The Apostolic Constitutions are made up of eight treatises covering the early church's discipline, worship, and doctrine. It was intended to act as a manual to guide the clergy and to serve as a catechism for the laity. It claims to be written by the Twelve Apostles. The structure of the work is: Books 1-6: Admonitions about Christian life, prayer, orphans and martyrdom. Rules about the qualifications of bishops, deacons and deaconesses and widows. Rules about church-building, fasting, the education of children and heresies. Book 7: A rewrite of the Didache along with prayers. Book 8: A treatise on charismata and a rewrite of the Apostolic Tradition along with the "Canons of the Apostles." This work is taken from: Ante-Nicene Fathers, Vol. 7. Edited by Alexander Roberts (1826-1901), and A. Cleveland Coxe (1818-1896). (Buffalo, NY: Christian Literature Publishing Co., 1886.) Translated by James Donaldson (1831-1915). The original footnotes and Bible references are preserved. Also, illustrations have been added of the Gospels events and the Biblical characters referred to in the text.
Brian S. Rosner seeks to build bridges between old and new perspectives on Paul with this biblical-theological account of the apostle's complex relationship with Jewish law. Rosner argues that Paul reevaluates the Law of Moses, including its repudiation as legal code, its replacement by other things, and its reappropriation as prophecy and wisdom.
A study of Paul's theology in the Bible, focusing on his view of the old covenant God made with Israel and the new covenant Jesus announced at the Last Supper.
Paul writes that we are justified by faith apart from 'works of the law', a disputed term that represents a fault line between 'old' and 'new' perspectives on Paul. Was the Apostle reacting against the Jews' good works done to earn salvation, or the Mosaic Law's practices that identified the Jewish people? Matthew J. Thomas examines how Paul's second century readers understood these points in conflict, how they relate to 'old' and 'new' perspectives, and what their collective witness suggests about the Apostle's own meaning. Surprisingly, these early witnesses align closely with the 'new' perspective, though their reasoning often differs from both viewpoints. They suggest that Paul opposes these works neither due to moralism, nor primarily for experiential or social reasons, but because the promised new law and covenant, which are transformative and universal in scope, have come in Christ.