Tuesday, July 16, 2019

Early Christian Quotes on Baptism

Early Christian Quotes on Baptism


Didache (1st Century) 7:1-4:

Now about baptism: this is how to baptize. Give public instruction on all these points, and then "baptize" in running water, "in the name of the Father and of the Son and of the Holy Spirit." 2If you do not have running water, baptize in some other.  3If you cannot in cold, then in warm. If you have neither, then pour water on the head three times "in the name of the Father, Son, and Holy Spirit." 4Before the baptism, moreover, the one who baptizes and the one being baptized must fast, and any others who can. And you must tell the one being baptized to fast for one or two days beforehand.


The Shepherd of Hermas (1st or 2nd Century), Similitude 9, Chapter 16:

“They were obliged,” he answered, “to ascend through water in order that they might be made alive; for, unless they laid aside the deadness of their life, they could not in any other way enter into the kingdom of God. Accordingly, those also who fell asleep received the seal of the Son of God. For,” he continued, “before a man bears the name of the Son of God he is dead; but when he receives the seal he lays aside his deadness, and obtains life. The seal, then, is the water: they descend into the water dead, and they arise alive. And to them, accordingly, was this seal preached, and they made use of it that they might enter into the kingdom of God.”


Justin Martyr’s Dialog with Trypho (Mid-2nd Century) Chapter 29:

What need have I of that other baptism, who have been baptized with the Holy Ghost?


Justin Martyr’s Dialog with Trypho (Mid-2nd Century) Chapter 33:

And we, who have approached God through Him, have received not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism, since we were sinners, by God's mercy; and all men may equally obtain it.


Justin Martyr’s First Apology (Mid-2nd Century) Chapter 61:

I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, "Except ye be born again, ye shall not enter into the kingdom of heaven. Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: "Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, saith the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if ye refuse and rebel, the sword shall devour you: for the mouth of the Lord hath spoken it." 

And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the layer the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.




Cyprian’s Letter to Donatus (Mid-3rd Century) Paragraph 4:

I myself was held in bonds by the innumerable errors of my previous life, from which I did not believe that I could by possibility be delivered, so I was disposed to acquiesce in my clinging vices; and because I despaired of better things, I used to indulge my sins as if they were actually parts of me, and indigenous to me. But after that, by the help of the water of new birth, the stain of former years had been washed away, and a light from above, serene and pure, had been infused into my reconciled heart,—after that, by the agency of the Spirit breathed from heaven, a second birth had restored me to a new man;—then, in a wondrous manner, doubtful things at once began to assure themselves to me, hidden things to be revealed, dark things to be enlightened, what before had seemed difficult began to suggest a means of accomplishment, what had been thought impossible, to be capable of being achieved; so that I was enabled to acknowledge that what previously, being born of the flesh, had been living in the practice of sins, was of the earth earthly, but had now begun to be of God, and was animated by the Spirit of holiness…Only let fear be the keeper of innocence, that the Lord, who of His mercy has flowed into our hearts in the access of celestial grace, may be kept by righteous submissiveness in the hostelry of a grateful mind, that the assurance we have gained may not beget carelessness, and so the old enemy creep upon us again.



Cyprian’s Letter to Fidus (Mid-3rd Century) Paragraph 5:

[Regarding how early infants should be baptized]…if even to the greatest sinners, and to those who had sinned much against God, when they subsequently believed, remission of sins is granted—and nobody is hindered from baptism and from grace—how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sins—that to him are remitted, not his own sins, but the sins of another.



Cyprian’s Letter to Januarius and the Bishops in Numidia (Mid-3rd Century) Paragraphs 1-3:

...no one can be baptized abroad outside the Church, since there is one baptism appointed in the holy Church…It is required, then, that the water should first be cleansed and sanctified by the priest, that it may wash away by its baptism the sins of the man who is baptized…But how can he cleanse and sanctify the water who is himself unclean, and in whom the Holy Spirit is not?...Or how can he who baptizes give to another remission of sins who himself, being outside the Church, cannot put away his own sins?...

It is also necessary that he should be anointed who is baptized; so that, having received the chrism, that is, the anointing, he may be anointed of God, and have in him the grace of Christ…

the Church founded by Christ the Lord upon Peter, by a source and principle of unity, is one also.



Cyprian’s Letter to Stephen (Mid-3rd Century) Paragraph 1:

“lay hands on them that they may receive the Holy Ghost,” unless they receive also the baptism of the Church. For then finally can they be fully sanctified, and be the sons of God, if they be born of each sacrament; since it is written, “Except a man be born again of water, and of the Spirit, he cannot enter into the kingdom of God.”


Cyprian’s Letter to Pompey (Mid-3rd Century) Paragraph 5:

For he who has been sanctified, his sins being put away in baptism, and has been spiritually reformed into a new man, has become fitted for receiving the Holy Spirit



Cyprian’s Letter to Pompey (Mid-3rd Century) Paragraph 7:

…the birth of Christians is in baptism



Cyprian’s Letter to Magnus (Mid-3rd Century) Paragraphs 15-16:

…the obstinate wickedness of the devil prevails even up to the saving water, but that in baptism it loses all the poison of his wickedness…the devil is scourged, and burned, and tortured by exorcists, by the human voice, and by divine power; and although he often says that he is going out, and will leave the men of God, yet in that which he says he deceives…When, however, they come to the water of salvation and to the sanctification of baptism, we ought to know and to trust that there the devil is beaten down, and the man, dedicated to God, is set free by the divine mercy.

…on the other hand, some of those who are baptized in health, if subsequently they begin to sin, are shaken by the return of the unclean spirit, so that it is manifest that the devil is driven out in baptism by the faith of the believer, and returns if the faith afterwards shall fail.

- - -

Find more of what the early Christians thought on my Christian History page!





No comments:

Post a Comment