What Christian writers said, from about AD 130 to 1957.
273 passages · 63 writers · 15 centuries
The short answer
The 273 passages here come from 63 writers between about AD 130 and 1957; 138 state a position on baptism and 135 mention it in passing. Writers across the period describe baptism as a washing with water joined to a word, given in the name of the Father, Son, and Holy Spirit, and many connect it with forgiveness of sins, new birth, and union with Christ. They disagree on whether it gives grace or only signs and seals it, whether infants should receive it, whether it is required for salvation, whether baptism given by heretics is valid, and whether it requires immersion. Patristic writers supply most of the passages on rebaptism and on Old Testament types such as the flood and the Red Sea, while most of those on mode and on the baptisms in Acts are from Reformed and other Protestant commentators. The Catholic passages come mostly from Aquinas and the Council of Trent, and the Orthodox, Lutheran, and Baptist writers here are few.
Definitions and names of baptism
14 passages · 10 writers · 100s to 1900s
Writers define baptism as a washing with water joined to a word and describe its parts and its names.
c. 190–202
Being baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect; being made perfect, we are made immortal. “I,” says He, “have said that ye are gods, and all sons of the Highest.” This work is variously called grace, and illumination, and perfection, and washing: washing, by which we cleanse away our sins; grace, by which the penalties accruing to transgressions are remitted; and illumination, by which that holy light of salvation is beheld, that is, by which we see God clearly.
Clement of Alexandria, The Instructor 1.6
c. 406–421
What is the baptism of Christ? The washing of water by the Word. Take away the water, it is no baptism; take away the Word, it is no baptism.
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 16
1265–1274
Consequently the sacrament is not completed in the very water, but in applying the water to man, i.e. in the washing. Hence the Master (iv, 3) says that "Baptism is the outward washing of the body done together with the prescribed form of words."
Thomas Aquinas, Summa Theologica III.Q66.A1
1529
What is Baptism? Baptism is not only plain water, but it is the water set in God’s command and joined to God’s Word. Which is that word of God? Christ, our Lord, says in the last chapter of Matthew: “Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit.” [ Matthew 28:19 ]
Martin Luther, Luther's Small Catechism 27
1571
Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.
Church of England, Thirty-Nine Articles 27
1647
A. Baptism is a sacrament of the New Testament, wherein Christ hath ordained the washing with water in the name of the Father, and of the Son, and of the Holy Ghost, to be a sign and seal of ingrafting into himself, of remission of sins by his blood, and regeneration by his Spirit; of adoption, and resurrection unto everlasting life; and whereby the parties baptized are solemnly admitted into the visible church, and enter into an open and professed engagement to be wholly and only the Lord’s.
2. The outward element to be used in this sacrament is water, wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto.
Westminster Assembly, Westminster Confession of Faith 28.2
1689
3. The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.
London Baptist Assembly, 1689 London Baptist Confession of Faith 29.3
1839
288. What is Baptism? Baptism is a Sacrament, in which a man who believes, having his body thrice plunged in water in the name of God the Father, the Son, and the Holy Ghost, dies to the carnal life of sin, and is born again of the Holy Ghost to a life spiritual and holy. Except a, man be born of water and, of the Spirit, he can not enter into the kingdom of God.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 288–297
1839
283. Why does the Creed mention Baptism? Because faith is sealed by Baptism, and the other Mysteries or Sacraments.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 283–287
1873
The form, or the manner in which those elements are given and received, must be in accordance with his directions; and the ordinance must be administered with the intention of doing what He has commanded. Thus if baptism be a washing with water, then it is necessary that water should be the element employed in its administration. If it be a washing with water in the name of the Father, of the Son, and of the Holy Ghost, then those words, or that form, must be used; and the ordinance must be administered and received in the faith of the Trinity.
Charles Hodge, Systematic Theology III.20.6
1873
According to the definition given above, baptism is a washing with water. … The command, therefore, to baptize is simply a command to wash with water. … The only necessary thing is to make such an application of water to the person, as shall render the act significant of the purification of the soul.
Charles Hodge, Systematic Theology III.20.7
1873
1. From the command of Christ to make disciples of all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost. A disciple, however, is both a recipient of doctrines taught, and a follower. Every one, therefore, who is made a disciple by baptism, enrolls himself among the number of those who receive Christ as their teacher and Lord, and who profess obedience and devotion to his service.
Charles Hodge, Systematic Theology III.20.9
1938
The early Fathers regarded baptism as the rite of initiation into the Church, and usually considered it as closely connected with the forgiveness of sins and the communication of the new life. Some of their expressions would seem to indicate that they believed in baptismal regeneration. At the same time it should be noted that in the case of adults they did not regard baptism as efficacious apart from the right disposition of the soul, and they did not consider baptism as absolutely essential to the initiation of the new life, but rather looked upon it as the completing element in the process of renewal.
Louis Berkhof, Systematic Theology 5.2.4
Infants, the covenant, and believers' profession
7 passages · 7 writers · 400s to 1900s
Writers disagree on whether infants should be baptized, grounding the practice in original sin or in the covenant and circumcision, or requiring a personal profession of faith.
415
18. C. Tell me, pray, and rid me of all doubts, why little children are baptized. A. That their sins may be forgiven them in baptism.
Jerome, Against the Pelagians 4
418–421
The clause is this: “They deny that there is in infants any sin to be washed away in the laver of regeneration.” For all persons run to church with their infants for no other reason in the world than that the original sin which is contracted in them by their first and natural birth may be cleansed by the regeneration of their second birth.
Augustine of Hippo, On Marriage and Concupiscence 2.4
1529
We bring the child in the conviction and hope that it believes, and we pray that God may grant it faith; but we do not baptize it upon that, but solely upon the command of God. Why so? Because we know that God does not lie. I and my neighbor and, in short, all men, may err and deceive, but the Word of God cannot err. Therefore they are presumptuous, clumsy minds that draw such inferences and conclusions as these: Where there is not the true faith, there also can be no true Baptism.
Martin Luther, Luther's Large Catechism 34.1
1647
Q. 95. To whom is baptism to be administered? A. Baptism is not to be administered to any that are out of the visible church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible church are to be baptized.
For the faith of their parents and sponsors, who are also bound to teach them the faith so soon as they are of sufficient age to learn. 293. How can you show from holy Scripture that we ought to baptize infants? In the time of the Old Testament, infants were circumcised when eight days old; but Baptism in the New Testament takes the place of circumcision; consequently infants should also be baptized.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 288–297
1858
The baptism of young children seems agreeable to the general tenor of Scripture, and the mind of Christ in the passage before us. If Jewish children were not too young to be circumcised in the Old Testament dispensation, it is exceedingly hard to understand why Christian children should be too young to be baptized under the Gospel.
J.C. Ryle, Expository Thoughts on Luke Luke 18:15-17
1904–1910
Who are to be baptized? Now, notice, if I may venture upon being slightly technical for a moment, that the word ‘nations’ in the preceding clause is a neuter one, and that the word for ‘them’ in this clause is a masculine, which seems to me fairly to imply that the command ‘baptizing them’ does not refer to ‘all nations,’ but to the disciples latent among them, and to be drawn from them.
Alexander Maclaren, Matthew IX to XVIII 2.43
Rebaptism and baptism by heretics
9 passages · 9 writers · 200s to 1800s
Writers disagree on whether baptism given by heretics and schismatics is valid and whether baptism may be repeated.
256
And therefore heretics, who neither have power without, nor have the Church of Christ, are able to baptize no one with His baptism. Secundianus of Thambei said: We ought not to deceive heretics by our presumption; so that they who have not been baptized in the Church of our Lord Jesus Christ, and have not obtained by this means remissions of their sins, when the day of judgment shall come, should impute to us that through us they were not baptized, and did not obtain the indulgence of divine grace. On which account, since there is one Church and one baptism, when they are converted to us they should obtain, together with the Church, the Church’s baptism also.
Cyprian of Carthage, The Seventh Council of Carthage under Cyprian 1
c. 348–350
7. We may not receive Baptism twice or thrice; else it might be said, Though I have failed once, I shall set it right a second time: whereas if thou fail once, the thing cannot be set right; for there is one Lord, and one faith, and one baptism : for only the heretics are re-baptized , because the former was no baptism.
Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 4
400–401
It is true that Christ’s baptism is holy; and although it may exist among heretics or schismatics, yet it does not belong to the heresy or schism; and therefore even those who come from thence to the Catholic Church herself ought not to be baptized afresh.
Augustine of Hippo, On Baptism, Against the Donatists 3.19
434
Once on a time then, Agrippinus, bishop of Carthage, of venerable memory, held the doctrine—and he was the first who held it—that Baptism ought to be repeated, contrary to the divine canon, contrary to the rule of the universal Church, contrary to the customs and institutions of our ancestors. This innovation drew after it such an amount of evil, that it not only gave an example of sacrilege to heretics of all sorts, but proved an occasion of error to certain Catholics even.
Vincent of Lérins, The Commonitory of Vincent of Lérins, For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies 7
c. 440–461
We know indeed that an unpardonable offence is committed, whenever in accordance with the institutions of heretics which the holy Fathers have condemned, any one is forced twice to enter the font, which is but once available for those who are to be reborn, in opposition to the Apostle’s teaching , which speaks to us of One Godhead in Trinity, one confession in Faith, one sacrament in Baptism.
Leo the Great, The Letters and Sermons of Leo the Great 4.160
1265–1274
I answer that, Baptism cannot be reiterated. First, because Baptism is a spiritual regeneration; inasmuch as a man dies to the old life, and begins to lead the new life.
Thomas Aquinas, Summa Theologica III.Q66.A9
1547
Canon X.—If any one saith, that by the sole remembrance and the faith of the baptism which has been received, all sins committed after baptism are either remitted, or made venial: let him be anathema. Canon XI.—If any one saith, that baptism, which was true and rightly conferred, is to be repeated, for him who has denied the faith of Christ amongst Infidels, when he is converted unto penitence: let him be anathema.
Council of Trent, Canons and Dogmatic Decrees of the Council of Trent Session 7, can. I–XIV
1559
Nevertheless, as some trace of the Church is left in the papacy, and the virtue and substance of baptism remain, and as the efficacy of baptism does not depend upon the person who administers it, we confess that those baptized in it do not need a second baptism.
Reformed Churches, French Confession 28
1839
In this sense: that Baptism can not be repeated. 304. Why can not Baptism be repeated? Baptism is spiritual birth: a man is born but once; therefore he is also baptized but once.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 298–306
Who may baptize
8 passages · 8 writers · 300s to 1800s
Writers discuss whether the effect of baptism depends on the character, office, or sex of the minister and whether laymen may baptize in need.
c. 374–397
Christ is Himself present in Baptism, so that we need not consider the person of His ministers.
Ambrose of Milan, On the Mysteries 6
c. 382–420
Otherwise, if the Holy Ghost descends only at the bishop’s prayer, they are greatly to be pitied who in isolated houses, or in forts, or retired places, after being baptized by the presbyters and deacons have fallen asleep before the bishop’s visitation. … And yet, if necessity so be, we know that even laymen may, and frequently do, baptize. For as a man receives, so too he can give; for it will hardly be said that we must believe that the eunuch whom Philip baptized lacked the Holy Spirit.
Jerome, The Dialogue Against the Luciferians 46
c. 386–407
But as it is, God uses to work even by unworthy persons, and in no respect is the grace of baptism damaged by the conduct of the priest: else would the receiver suffer loss. Accordingly, though such things happen rarely, still, it must be owned, they do happen.
John Chrysostom, Homilies on First Corinthians 9
c. 400–403
Abstain then from blaspheming the sacrament of baptism from any misunderstanding, or rather error, even when found in a man of most abandoned character; for not even in the lying Simon was the baptism which he received a lying water, nor do all the liars of your party administer a lying water when they baptize in the name of the Trinity.
Augustine of Hippo, Answer to the Letters of Petilian, the Donatist 4.103
1265–1274
The man who baptizes offers but his outward ministration; whereas Christ it is Who baptizes inwardly, Who can use all men to whatever purpose He wills.
Thomas Aquinas, Summa Theologica III.Q67.A5
1714
II. That he baptized those whom he made disciples, admitted them by washing them with water; not himself, but by the ministry of his disciples, v. 2 . … 5. He would reserve himself for the honour of baptizing with the Holy Ghost, Acts i. 5 . 6. He would teach us that the efficacy of the sacraments depends not on any virtue in the hand that administers them, as also that what is done by his ministers, according to his direction, he owns as done by himself.
Matthew Henry, Commentary on John 4.1
1869–1873
Our Lord would show us that the effect and benefit of baptism did not depend on the person who administers it. We cannot doubt that Judas Iscariot baptized some. The intention of the minister does not affect the validity of the sacrament. One thing seems abundantly clear, and that is, that baptism is not an ordinance of primary but of subordinate importance in Christianity.
J.C. Ryle, Expository Thoughts on John John 4:1-6
1873
There is the same logical or theoretical reason that baptism should be invalid when administered by an unordained person, as that confirmation, ordination, or absolution, when thus administered, should be null and void. But as baptism is held to be essential to salvation, souls must often perish, when a priest is inaccessible, unless lay baptism be allowed. In cases of such emergency the Church of Rome, therefore, pronounces baptism to be valid (i.e., efficacious) when administered by a layman, a woman, or even by a pagan, provided the administrator really intends to baptize, i.e., to do what the Church contemplates in the administration of that ordinance.
Charles Hodge, Systematic Theology III.20.6
Forgiveness of sins, new birth, and union with Christ
10 passages · 10 writers · 200s to 1800s
Writers describe what baptism gives or signifies, namely forgiveness of sins, new birth, and a share in Christ's death and resurrection, and they differ on whether it confers these or only signs them.
c. 246–258
65. That all sins are put away in baptism.
Cyprian of Carthage, The Treatises of Cyprian 12.4.2
c. 348–350
6. Let no one then suppose that Baptism is merely the grace of remission of sins, or further, that of adoption; as John’s was a baptism conferring only remission of sins: whereas we know full well, that as it purges our sins, and ministers to us the gift of the Holy Ghost, so also it is the counterpart of the sufferings of Christ. For this cause Paul just now cried aloud and said, Or are ye ignorant that all we who were baptized into Christ Jesus, were baptized into His death?
Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 24
c. 379–395
Baptism, then, is a purification from sins, a remission of trespasses, a cause of renovation and regeneration. By regeneration, understand regeneration conceived in thought, not discerned by bodily sight.
Gregory of Nyssa, On the Baptism of Christ 7
c. 389–392
In Baptism are fulfilled the pledges of our covenant with God; burial and death, resurrection and life; and these take place all at once. For when we immerse our heads in the water, the old man is buried as in a tomb below, and wholly sunk forever; then as we raise them again, the new man rises in its stead. As it is easy for us to dip and to lift our heads again, so it is easy for God to bury the old man, and to show forth the new.
John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 27
1529
What is the gift or benefit of Baptism? It brings about forgiveness of sins, rescues from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare.
Martin Luther, Luther's Small Catechism 28
1546
5. If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted; or even asserts that the whole of that which has the true and proper nature of sin is not taken away; but says that it is only rased, or not imputed; let him be anathema.
Council of Trent, Canons and Dogmatic Decrees of the Council of Trent Session 5, can. 5
1559
Baptism, indeed, tells us that our Pharaoh is drowned and sin mortified; not so, however, as no longer to exist, or give no trouble, but only so as not to have dominion. For as long as we live shut up in this prison of the body, the remains of sin dwell in us, but if we faithfully hold the promise which God has given us in baptism, they will neither rule nor reign.
John Calvin, Institutes of the Christian Religion IV.15
1839
286. What virtue is there in each of these Sacraments? 1. In Baptism man is mysteriously born to a spiritual life.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 283–287
1858
There is no inseparable connection between baptism and the new birth of man's heart. Our own eyes and senses tell us that myriads of baptized people have not the Spirit of God, are utterly without grace, and are servants of the devil and the world. Our Lord never requires us to believe that which is contrary to our senses. The doctrine that regeneration invariably accompanies baptism is therefore undeserving of credit.
J.C. Ryle, Expository Thoughts on Luke Luke 24:36-43
1873
6. The doctrine of baptismal regeneration is contradicted by the facts of experience. … The mass of those baptized, however, exhibit no evidence of any such change. There is no apparent difference between them and the unbaptized.
Charles Hodge, Systematic Theology III.20.12
Sign, seal, and means of grace
9 passages · 9 writers · 100s to 1900s
Writers differ on whether baptism is a sign and seal only or also a means by which God gives grace, and on how it compares with the Lord's Supper.
c. 140–155
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.”
Hermas, The Pastor of Hermas 4.9
180
For our bodies have received unity among themselves by means of that laver which leads to incorruption; but our souls, by means of the Spirit.
Irenaeus of Lyons, Against Heresies: Book III 18
375
It follows that if there is any grace in the water, it is not of the nature of the water, but of the presence of the Spirit. For baptism is “not the putting away of the filth of the flesh, but the answer of a good conscience towards God.”
Basil of Caesarea, De Spiritu Sancto 16
1265–1274
I answer that, We must needs say that in some way the sacraments of the New Law cause grace. For it is evident that through the sacraments of the New Law man is incorporated with Christ: thus the Apostle says of Baptism ( Gal. 3:27 ): "As many of you as have been baptized in Christ have put on Christ."
Thomas Aquinas, Summa Theologica III.Q62.A1
1540–1564
Moreover, when we speak of sacraments, two things are to be considered, the sign and the thing itself. In baptism the sign is water, but the thing is the washing of the soul by the blood of Christ and the mortifying of the flesh. The institution of Christ includes these two things.
John Calvin, Commentary on the Catholic Epistles 1 Peter 3.8
1689
1. Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; 1 of remission of sins; 2 and of giving up into God, through Jesus Christ, to live and walk in newness of life.
London Baptist Assembly, 1689 London Baptist Confession of Faith 29.1
1858
Let it suffice us to hold firmly the general principle, that baptism was graciously intended by our Lord to be a help to His Church, and "a means of grace," and that, when rightly and worthily used, we may confidently look upon it for a blessing. But let us never forget that the grace of God is not tied to any sacrament, and that we may be baptized with water, without being baptized with the Holy Spirit.
J.C. Ryle, Expository Thoughts on Luke Luke 3:21-38
1873
3. Baptism, however, is not only a sign and seal; it is also a means of grace, because in it the blessings which it signifies are conveyed, and the promises of which it is the seal, are assured or fulfilled to those who are baptized, provided they believe. The Word of God is declared to be the wisdom and power of God to salvation; it is the means used by the Holy Spirit in conferring on men the benefits of redemption. Of course all who merely hear or read the Word of God are not saved; neither do all who receive the baptism of water experience the baptism of the Holy Ghost; but this is not inconsistent with the Word’s being the means of salvation, or with baptism’s being the washing of regeneration.
Charles Hodge, Systematic Theology III.20.12
1904–1910
Baptism is an act of man’s, a symbol of his repentance and dying to sin and rising to a new life in Christ, a profession of his faith, an act of obedience to his Lord. … The question, what does baptism mean, must be determined by examination of texts which speak about baptism; not by a side-light from a text which speaks about something else.
Alexander Maclaren, Mark 1.48
Necessity for salvation
9 passages · 9 writers · 200s to 1800s
Writers discuss whether baptism is required for salvation and how martyrdom or desire for baptism relates to it.
c. 246–258
25. That unless a man have been baptized and born again, he cannot attain to the kingdom of God. 26. That it is of small account to be baptized and to receive the Eucharist, unless one profits by it both in deeds and works.
Cyprian of Carthage, The Treatises of Cyprian 12.4.2
c. 300–400
Chapter XXVII.—All Need Baptism. “Therefore approach, be ye righteous or unrighteous. For if you are righteous, baptism alone is lacking in order to salvation. But if you are unrighteous, come to be baptized for the remission of the sins formerly committed in ignorance.
Pseudo-Clement, Pseudo-Clementine Literature 4.14.27
c. 348–350
10. If any man receive not Baptism, he hath not salvation; except only Martyrs, who even without the water receive the kingdom. For when the Saviour, in redeeming the world by His Cross, was pierced in the side, He shed forth blood and water; that men, living in times of peace, might be baptized in water, and, in times of persecution, in their own blood. For martyrdom also the Saviour is wont to call a baptism, saying, Can ye drink the cup which I drink, and be baptized with the baptism that I am baptized with ?
Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 7
400–401
That the place of baptism is sometimes supplied by martyrdom is supported by an argument by no means trivial, which the blessed Cyprian adduces from the thief, to whom, though he was not baptized, it was yet said, "To-day shall thou be with me in Paradise." On considering which, again and again, I find that not only martyrdom for the sake of Christ may supply what was wanting of baptism, but also faith and conversion of heart, if recourse may not be had to the celebration of the mystery of baptism for want of time. For neither was that thief crucified for the name of Christ, but as the reward of his own deeds; nor did he suffer because he believed, but he believed while suffering.
Augustine of Hippo, On Baptism, Against the Donatists 6.22
1529
In the second place, since we know now what Baptism is, and how it is to be regarded, we must also learn why and for what purpose it is instituted; that is, what it profits, gives, and works. And this also we cannot discern better than from the words of Christ above quoted: He that believeth and is baptized shall be saved. Therefore state it most simply thus, that the power, work, profit, fruit, and end of Baptism is this, namely, to save. … But where the name of God is, there must be also life and salvation, that it may indeed be called a divine, blessed, fruitful, and gracious water; for by the Word such power is imparted to Baptism that it is a laver of regeneration, as St. Paul also calls it, Titus 3:5 .
Martin Luther, Luther's Large Catechism 33.2
1530
Of Baptism they teach that it is necessary to salvation, and that through Baptism is offered the grace of God, and that children are to be baptized who, being offered to God through Baptism are received into God’s grace. They condemn the Anabaptists, who reject the baptism of children, and say that children are saved without Baptism.
Lutheran Church, Augsburg Confession 11
1647
5. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated.
Westminster Assembly, Westminster Confession of Faith 28.5
1856
It is very difficult to conceive when we read this last command of our Lord's, how men can avoid the conclusion that baptism is necessary, when it may be had. It seems impossible to explain the word that we have here of any but an outward ordinance, to be administered to all who join His Church. That outward baptism is not absolutely necessary to salvation, the case of the penitent thief plainly shows.
J.C. Ryle, Expository Thoughts on Matthew Matthew 28:11-20
1873
Baptism, therefore, has the necessity of precept, not that of a means. Our Lord does not say that he that is unbaptized shall be damned. That denunciation falls only on those who believe not.
Charles Hodge, Systematic Theology III.20.12
Mode of baptism
9 passages · 7 writers · 1200s to 1900s
Writers address whether baptism requires immersion or may be given by pouring or sprinkling.
1265–1274
We must therefore conclude that immersion is not necessary for Baptism. Reply to Objection 1: What is accidental to a thing does not diversify its essence. Now bodily washing with water is essential to Baptism: wherefore Baptism is called a "laver," according to Eph. 5:26 : "Cleansing it by the laver of water in the word of life." But that the washing be done this or that way, is accidental to Baptism.
Thomas Aquinas, Summa Theologica III.Q66.A7
1265–1274
On the contrary, Gregory wrote to the Bishop Leander: "It cannot be in any way reprehensible to baptize an infant with either a trine or a single immersion: since the Trinity can be represented in the three immersions, and the unity of the Godhead in one immersion." I answer that As stated above (A[7], ad 1), washing with water is of itself required for Baptism, being essential to the sacrament: whereas the mode of washing is accidental to the sacrament.
Thomas Aquinas, Summa Theologica III.Q66.A8
1559
Whether the person baptised is to be wholly immersed, and that whether once or thrice, or whether he is only to be sprinkled with water, is not of the least consequence: churches should be at liberty to adopt either, according to the diversity of climates, although it is evident that the term baptise means to immerse, and that this was the form used by the primitive Church.
John Calvin, Institutes of the Christian Religion IV.15
1647
3. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person.
Westminster Assembly, Westminster Confession of Faith 28.3
1839
Trine immersion in water, in the name of the Father, and of the Son, and of the Holy Ghost.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 288–297
1869–1873
That immersion, however, is necessary to the validity of baptism and that sprinkling alone is not sufficient, are points that can never be demonstrated from Scripture. So long as water is used, it seems to be left a matter of indifference whether the person baptized is dipped or sprinkled.
J.C. Ryle, Expository Thoughts on John John 3:22-36
1873
It is simply because the mode is nothing and the idea everything, that a word was chosen which includes all the modes in which water can be applied as the means of purification. Such a word is βαπτίζω, for which there is no legitimate substitute, and therefore that word has been retained by all the Churches of Christendom, even by the Baptists themselves.
Charles Hodge, Systematic Theology III.20.7
1938
The generally prevailing opinion outside of Baptist circles is that, as long as the fundamental idea, namely, that of purification, finds expression in the rite, the mode of baptism is quite immaterial. It may be administered by immersion, by pouring or effusion, or by sprinkling. The Bible simply uses a generic word to denote an action designed to produce a certain effect, namely, cleansing or purification, but nowhere determines the specific mode in which the effect is to be produced.
Louis Berkhof, Systematic Theology 5.2.4
1938
It is entirely possible, of course, that in the apostolic age some were baptized by immersion, but the fact that the New Testament nowhere insists on this proves that it was not essential. Immersion is a proper mode of baptism, but so is baptism by effusion or by sprinkling, since they all symbolize purification. The passages referred to in the preceding prove that many Old Testament washings (baptizings) took place by sprinkling. In a prophecy respecting the spiritual renewal of the New Testament day the Lord says: "And I will sprinkle clean water upon you, and ye shall be clean," Ezek. 36:25. The matter signified in baptism, namely, the purifying Spirit, was poured out upon the Church, Joel 2:28,29; Acts 2:4,33.
Louis Berkhof, Systematic Theology 5.2.4
Christ's baptism
7 passages · 6 writers · 300s to 1800s
Writers give reasons why Jesus, who had no sins to confess, was baptized by John.
c. 348–350
11. Jesus sanctified Baptism by being Himself baptized. If the Son of God was baptized, what godly man is he that despiseth Baptism? But He was baptized not that He might receive remission of sins, for He was sinless; but being sinless, He was baptized, that He might give to them that are baptized a divine and excellent grace. For since the children are partakers of flesh and blood, He also Himself likewise partook of the same , that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour.
Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 7
400–401
For if Christ’s humility were not to be commended to our notice, neither would there be any need of the baptism of John; again, if the end were in John, after his baptism there would be no need of the baptism of Christ. … But if John had baptized Christ alone, he would be thought to have been the dispenser of a better baptism, in that with which Christ alone was baptized, than the baptism of Christ with which Christians are baptized; and again, if all ought to be baptized first with the baptism of John, and then with that of Christ, the baptism of Christ would deservedly seem to be lacking in fullness and perfection, as not sufficing for salvation.
Augustine of Hippo, On Baptism, Against the Donatists 7.9
1265–1274
First, because, as Ambrose says on Lk. 3:21 : "Our Lord was baptized because He wished, not to be cleansed, but to cleanse the waters, that, being purified by the flesh of Christ that knew no sin, they might have the virtue of baptism"; and, as Chrysostom says (Hom. iv in Matth.), "that He might bequeath the sanctified waters to those who were to be baptized afterwards." … Thirdly, He wished to be baptized, as Augustine says in a sermon on the Epiphany (cxxxvi), "because He wished to do what He had commanded all to do."
Thomas Aquinas, Summa Theologica III.Q39.A1
1265–1274
I answer that, It was through the river Jordan that the children of Israel entered into the land of promise. Now, this is the prerogative of Christ's baptism over all other baptisms: that it is the entrance to the kingdom of God, which is signified by the land of promise; wherefore it is said ( Jn. 3:5 ): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." … Reply to Objection 1: The crossing of the Red Sea foreshadowed baptism in this---that baptism washes away sin: whereas the crossing of the Jordan foreshadows it in this---that it opens the gate to the heavenly kingdom: and this is the principal effect of baptism, and accomplished through Christ alone.
Thomas Aquinas, Summa Theologica III.Q39.A4
1540–1564
Baptism was an appendage to the Gospel: and therefore it began at the same time with the preaching of the Gospel. When Christ was preparing to preach the Gospel, he was introduced by Baptism into his office; and at the same time was endued with the Holy Spirit.
John Calvin, Harmony of the Evangelists, Vol. 1 5.30
1714
Christ often mentioned John and his baptism with honour, which that he might do the better, he was himself baptized. Thus Jesus began first to do, and then to teach; and his ministers must take the same method. Thus Christ filled up the righteousness of the ceremonial law, which consisted in divers washings; thus he recommended the gospel-ordinance of baptism to his church, put honour upon it, and showed what virtue he designed to put into it. It became Christ to submit to John's washing with water, because it was a divine appointment; but it became him to oppose the Pharisees' washing with water, because it was a human invention and imposition; and he justified his disciples in refusing to comply with it.
Matthew Henry, Commentary on Matthew 3.3
1883
But, as already shown, the Baptism of John was in itself only a consecration to, and preparatory initiation for, the new Covenant of the Kingdom. As applied to sinful men it was indeed necessarily a ‘baptism of repentance;’ but not as applied to the sinless Jesus. Had it primarily and always been a ‘baptism of repentance,’ He could not have submitted to it.
Alfred Edersheim, The Life and Times of Jesus the Messiah 2.12
John's baptism
7 passages · 7 writers · 300s to 1800s
Writers disagree on whether John's baptism was the same as Christian baptism or a distinct preparatory rite.
c. 389–392
Yet even this of John was of greater dignity than the Jewish, and therefore all ran to it; yet even so it was imperfect.
John Chrysostom, The Homilies of St. John Chrysostom on the Gospel of St. John 19
1265–1274
The baptism of John was not a sacrament properly so called [per se], but a kind of sacramental, preparatory to the baptism of Christ.
Thomas Aquinas, Summa Theologica III.Q38.A1
1547
Canon I.—If any one saith, that the baptism of John had the same force as the baptism of Christ: let him be anathema. Canon II.—If any one saith, that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ: Unless a man be born again of water and the Holy Ghost: let him be anathema.
Council of Trent, Canons and Dogmatic Decrees of the Council of Trent Session 7, can. I–XIV
1559
I grant that John’s was a true baptism, and one and the same with the baptism of Christ.
John Calvin, Institutes of the Christian Religion IV.15
1755–1765
John did not administer that baptism which Christ afterward commanded, that is, in the name of the Father, Son, and Holy Ghost.
John Wesley, Notes on the Bible 5.19
1869–1873
I agree with Brentius, Lightfoot, and most of the Protestant commentators, that John’s baptism and Christian baptism differed only in circumstantials but were the same in substance, and that a person baptized by John the Baptist had no need to be re-baptized after the day of Pentecost. … This fact seems to me to prove irresistibly that John’s baptism was essentially of equal value with Christian baptism, and that a person baptized by John had no need to be baptized again.
J.C. Ryle, Expository Thoughts on John John 3:22-36
1873
It was a baptism simply unto repentance, as a preparation for the coming of Christ. (5.) Those who were baptized by John were rebaptized when they professed to become Christians. Of the multitudes converted on the day of Pentecost and immediately after, many no doubt have been baptized by John, and yet they were baptized anew.
Charles Hodge, Systematic Theology III.20.12
Baptism with the Holy Spirit and the laying on of hands
8 passages · 8 writers · 100s to 1900s
Writers relate baptism with water to the gift of the Holy Spirit and to the laying on of hands.
c. 197–220
Not that in the waters we obtain the Holy Spirit; but in the water, under (the witness of) the angel, we are cleansed, and prepared for the Holy Spirit. In this case also a type has preceded; for thus was John beforehand the Lord’s forerunner, “preparing His ways.” Thus, too, does the angel, the witness of baptism, “make the paths straight” for the Holy Spirit, who is about to come upon us, by the washing away of sins, which faith, sealed in (the name of) the Father, and the Son, and the Holy Spirit, obtains.
Tertullian, On Baptism 6
337–345
Remember the warning that the Apostle gives us:— Grieve not the Holy Spirit whereby ye have been sealed unto the day of redemption. For from baptism do we receive the Spirit of Christ. For in that hour in which the priests invoke the Spirit, the heavens open and it descends and moves upon the waters . And those that are baptized are clothed in it; for the Spirit stays aloof from all that are born of the flesh, until they come to the new birth by water, and then they receive the Holy Spirit.
Aphrahat, Aphrahat: Select Demonstrations 5
c. 348–350
9. Thou hast as the glory of Baptism the Son Himself, the Only-begotten of God. … Noble was he that baptized with water, but what to Him that baptizeth with the Holy Ghost and with fire ? The Saviour baptized the Apostles with the Holy Ghost and with fire, when suddenly there came a sound from heaven as of the rushing of a mighty wind, and it filled all the house where they were sitting.
Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 7
381
Are we sealed in the water or in the Spirit. … For as we die in Christ, in order to be born again, so, too, we are sealed with the Spirit, that we may possess His brightness and image and grace, which is undoubtedly our spiritual seal.
Ambrose of Milan, On the Holy Spirit 2.7
c. 400–401
Because the more essential part of Baptism is the Spirit, through Whom indeed the water has its operation; in the same manner our Lord also is said to be anointed, not that He had ever been anointed with oil, but because He had received the Spirit.
John Chrysostom, A Commentary on the Acts of the Apostles 1
1540–1564
What it is to baptize with the Spirit I have already noticed in a few words; namely, that he imparts its efficacy to baptism, that it may not be vain or useless, and this he accomplishes by the power of his Spirit.
John Calvin, Commentary on the Gospel of John, Vol. 1 1.7
1904–1910
The Samaritans had not yet received the Holy Ghost—that is, the special gifts, such as those of Pentecost. That fact proves that baptism is not necessarily and inseparably connected with the gift of the Spirit; and chapter x. 44, 47, proves that the Spirit may be given before baptism.
Alexander Maclaren, Acts 1.29
1930–1933
The speaking with tongues and prophesying was external and indubitable proof that the Holy Spirit had come on these twelve uninformed disciples now fully won to the service of Jesus as Messiah. But this baptism in water did not "convey" the Holy Spirit nor forgiveness of sins. Paul was not a sacramentalist.
A.T. Robertson, Word Pictures in the New Testament 6.19
The name of the Father, Son, and Holy Spirit
10 passages · 10 writers · 100s to 1900s
Writers explain why baptism is given in the Trinitarian name and what follows when another form is used.
c. 197–220
After His resurrection He promises in a pledge to His disciples that He will send them the promise of His Father; and lastly, He commands them to baptize into the Father and the Son and the Holy Ghost, not into a unipersonal God. And indeed it is not once only, but three times, that we are immersed into the Three Persons, at each several mention of Their names.
Tertullian, Against Praxeas 26
375
Faith and baptism are two kindred and inseparable ways of salvation: faith is perfected through baptism, baptism is established through faith, and both are completed by the same names. For as we believe in the Father and the Son and the Holy Ghost, so are we also baptized in the name of the Father and of the Son and of the Holy Ghost; first comes the confession, introducing us to salvation, and baptism follows, setting the seal upon our assent.
Basil of Caesarea, De Spiritu Sancto 13
c. 379–395
Leave off contending with me: resist, if thou canst, those words of the Lord which gave to men the rule of the Baptismal invocation. What says the Lord’s command? “Baptizing them in the Name of the Father and of the Son and of the Holy Ghost .” How in the Name of the Father? Because He is the primal cause of all things.
Gregory of Nyssa, On the Baptism of Christ 18
381
But where there is not the complete sacrament of baptism, there is not considered to be a commencement nor any kind of baptism. But baptism is complete if one confess the Father, the Son, and the Holy Spirit.
Ambrose of Milan, On the Holy Spirit 2.4
c. 726–749
(We believe) in Father and Son and Holy Spirit whereinto also we have been baptized . For so our Lord commanded the Apostles to baptize, saying, Baptizing them in the name of the Father, Son, and Holy Spirit .
John of Damascus, John of Damascus: Exposition of the Orthodox Faith 1.8
1265–1274
Now the Divine power which works in Baptism, pertains to the Essence; and therefore we say, "in the name," and not, "in the names." Reply to Objection 7: Just as water is used in Baptism, because it is more commonly employed in washing, so for the purpose of designating the three Persons, in the form of Baptism, those names are chosen, which are generally used, in a particular language, to signify the Persons. Nor is the sacrament valid if conferred in any other names.
Thomas Aquinas, Summa Theologica III.Q66.A5
1869–1873
It may be remarked here that there is no ground for the common idea that it is absolutely necessary that baptism should be administered in the name of the Trinity in order to be a valid and Christian baptism. … It was confession of faith in Him whom the Father sent, and who was the giver of the Holy Ghost.
J.C. Ryle, Expository Thoughts on John John 3:22-36
1873
Christ gave a command perpetually binding on his Church to baptize men “in the name of the Father, and of the Son, and of the Holy Ghost.” … According to this formula, he who receives baptism as a Christian rite, thereby professes to stand in that relation to the Father, Son, and Spirit which those who receive the religion of Christ sustain.
Charles Hodge, Systematic Theology III.20.8
1930–1933
In the Acts the full name of the Trinity does not occur in baptism as in Mt 28:19 , but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit.
A.T. Robertson, Word Pictures in the New Testament 6.2
1938
It is not necessary to assume that, when Jesus employed these words, He intended them as a formula to be used ever after.
Louis Berkhof, Systematic Theology 5.2.4
Water and Old Testament types
9 passages · 9 writers · 100s to 1900s
Writers read the flood, the Red Sea, and other Old Testament waters as figures of baptism.
c. 130–135
“And there was a river flowing on the right, and from it arose beautiful trees; and whosoever shall eat of them shall live for ever.” This meaneth, that we indeed descend into the water full of sins and defilement, but come up, bearing fruit in our heart, having the fear [of God] and trust in Jesus in our spirit.
Barnabas, Epistle of Barnabas 2.11
180
It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: “Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven.”
Irenaeus of Lyons, Fragments from the Lost Writings of Irenæus 34
c. 197–220
First, indeed, when the people, set unconditionally free, escaped the violence of the Egyptian king by crossing over through water , it was water that extinguished the king himself, with his entire forces. What figure more manifestly fulfilled in the sacrament of baptism? The nations are set free from the world by means of water , to wit: and the devil, their old tyrant, they leave quite behind, overwhelmed in the water .
Tertullian, On Baptism 9
c. 350–373
12. The common waters he sanctified— even Elisha through the Name that is secret.—In them washed the leper openly,—and was cleansed by the Power that is secret:—the leprosy was done away in the water, as transgressions in Baptism. 13. To-day, lo! your offences are blotted out,—and your names are written down.—The priest blots out in the water;—and Christ writes down in Heaven.—By the blotting out and the writing down—lo! doubled is your rejoicing.
Ephrem the Syrian, Ephraim Syrus: Fifteen Hymns For the Feast of the Epiphany 7
c. 374–397
You observe that even then holy baptism was prefigured in that passage of the Hebrews, wherein the Egyptian perished, the Hebrew escaped. For what else are we daily taught in this sacrament but that guilt is swallowed up and error done away, but that virtue and innocence remain unharmed?
Ambrose of Milan, On the Mysteries 4
375
Because they were typically baptized unto Moses, is the grace of baptism therefore small? Were it so, and if we were in each case to prejudice the dignity of our privileges by comparing them with their types, not even one of these privileges could be reckoned great; then not the love of God, who gave His only begotten Son for our sins, would be great and extraordinary, because Abraham did not spare his own son; then even the passion of the Lord would not be glorious, because a sheep typified the offering instead of Isaac; then the descent into hell was not fearful, because Jonah had previously typified the death in three days and three nights. The same prejudicial comparison is made also in the case of baptism by all who judge of the reality by the shadow, and, comparing the typified with the type, attempt by means of Moses and the sea to disparage at once the whole dispensation of the Gospel.
Basil of Caesarea, De Spiritu Sancto 15
c. 406–421
That “Red Sea” signified the baptism of Christ. How is the baptism of Christ red, but as consecrated by Christ’s blood? Whither, then, does He lead those that believe and are baptized?
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 12
590–604
Whosoever says, then, that sins are not entirely put away in baptism, let him say that the Egyptians did not really die in the Red Sea. But, if he acknowledges that the Egyptians really died, he must needs acknowledge that sins die entirely in baptism, since surely the truth avails more in our absolution than the shadow of the truth. … Nothing, then, of the contagion of sin remains to him whom He Himself who redeemed him declares to be clean every whit.
Gregory the Great, Selected Epistles of Gregory the Great 7.16
1930–1933
Water in baptism now as an anti-type of Noah's deliverance by water. … So here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful.
A.T. Robertson, Word Pictures in the New Testament 22.3
Baptism in Acts
6 passages · 4 writers · 300s to 1800s
Writers comment on the people baptized in Acts and on what their cases show.
c. 386–430
The Angel was sent to Cornelius: the Angel sent Cornelius to Peter; Peter came to Cornelius. And because Cornelius and his household were Gentiles, and uncircumcised: lest they might hesitate to give the Gospel to the uncircumcised: before Cornelius and his household were baptized, the Holy Spirit came, and filled them, and they began to speak with tongues. Now the Holy Spirit had not fallen upon any one who had not been baptized: but upon these It fell before baptism. For Peter might hesitate whether he might baptize the uncircumcised: the Holy Spirit came, they began to speak with tongues; the invisible gift was given, and took away all doubt about the visible Sacrament; they were all baptized.
Augustine of Hippo, Expositions on the Book of Psalms 97
1540–1564
If thou believest with all thy heart. Whereas the eunuch is not admitted to baptism, until he have made confession of his faith, we must fetch a general rule hence, That those ought [not] to be received into the Church, who were estranged from the same before, until they have testified that they believe in Christ. For baptism is, as it were, an appurtenance of faith, and therefore it is later in order. Secondly, if it be given without faith whose seal it is, it is both a wicked and also too gross a profaning. … To wit, because seeing that Christ marketh those alone which are of the household of the Church with this note and mark, they must be ingrafted unto the Church who are to be baptized.
John Calvin, Commentary on the Acts of the Apostles, Vol. 1 8.7
1714
Baptism was appointed to be the inaugurating rite, by which those that embraced Christ owned him; but it is here put rather for the thing signified than for the sign, for Simon Magus believed and was baptized, yet was not saved, Acts viii. 13 .
Matthew Henry, Commentary on Mark 16.3
1714
Israel of old were baptized unto Moses in the camp, the whole body of the Israelites together, when they passed through the cloud and the sea ( 1 Cor. x. 1, 2 ), for the covenant of peculiarity was national; but now every one of you distinctly must be baptized in the name of the Lord Jesus, and transact for himself in this great affair."
Matthew Henry, Commentary on Acts 2.4
1714
They were baptized; believing with the heart, they made confession with the mouth, and enrolled themselves among the disciples of Christ by that sacred rite and ceremony which he had instituted. And though Peter had said, "Be baptized in the name of the Lord Jesus " (because the doctrine of Christ was the present truth), yet we have reason to think that, in baptizing them, the whole form Christ prescribed was used, in the name of the Father, the Son, and the Holy Ghost. Note, Those that receive the Christian covenant ought to receive the Christian baptism.
Matthew Henry, Commentary on Acts 2.4
1871
Then answered Peter, Can any man forbid water … which have received the Holy Ghost, &c.—Mark, he does not say, They have received the Spirit, what need have they for water? but, Having the living discipleship imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full fellowship of the Church?
Robert Jamieson, A.R. Fausset, and David Brown, Fausset, and Brown, Commentary Critical and Explanatory on the Whole Bible Acts 10
Preparation and timing
7 passages · 7 writers · 200s to 1800s
Writers describe instruction and repentance before baptism and discuss when it should be given.
c. 222–235
Do you see, beloved, how the prophet spake beforetime of the purifying power of baptism? For he who comes down in faith to the laver of regeneration, and renounces the devil, and joins himself to Christ; who denies the enemy, and makes the confession that Christ is God; who puts off the bondage, and puts on the adoption,—he comes up from the baptism brilliant as the sun, flashing forth the beams of righteousness, and, which is indeed the chief thing, he returns a son of God and joint-heir with Christ.
Hippolytus of Rome, The Extant Works and Fragments of Hippolytus 2.6
c. 363
Some unbelievers were baptized before they had been catechized, by reason of the urgency of the illness. … For this reason it is that the Fathers decree that such an one shall not be baptized a second time, but as soon as he gets well he shall learn the faith and the mystery of baptism, and to appreciate the divine gifts he has received, viz., the confession of the one true God and the remission of sins which comes to us in holy baptism.
Anonymous (NPNF), The Canons of the Councils of Ancyra, Gangra, Neocæsarea, Antioch and Laodicea, which Canons were Accepted and Received by the Ecumenical Synods 7.3.52
c. 386–397
For if the grace bestowed be the same both for you and for those who are initiated at their last hour, yet the matter of the intention is not the same, nor yet the matter of the preparation for the rite. For they indeed receive it on their bed, but you in the bosom of the Church, which is the common mother of us all; they indeed with lamentation and weeping, but you rejoicing, and exceeding glad: they sighing, you giving thanks; they indeed lethargic with much fever, you filled with much spiritual pleasure; wherefore in your case all things are in harmony with the gift, but in theirs all are adverse to it.
John Chrysostom, Instructions to Catechumens 2
590–604
Hence Peter, when he saw some affrighted by consideration of their evil deeds, admonished them, saying, Repent, and be baptized every one of you ( Acts ii. 38 ). For, being about to speak of baptism, he spoke first of the lamentations of penitence; that they should first bathe themselves in the water of their own affliction, and afterwards wash themselves in the sacrament of baptism. With what conscience, then, can those who neglect to weep for their past misdeeds live secure of pardon, when the chief pastor of the Church himself believed that penitence must be added even to this Sacrament which chiefly extinguishes sins?
Gregory the Great, The Book of Pastoral Rule, and Selected Epistles, of Gregory the Great 4.4.31
1265–1274
And therefore it is fitting that catechism should precede Baptism. Hence when our Lord bade His disciples to baptize, He made teaching to precede Baptism, saying: "Go ye . . . and teach all nations, baptizing them," etc.
Thomas Aquinas, Summa Theologica III.Q71.A1
1746
And the baptism they were baptized with, was called the baptism of repentance, Mark 1:4. And John, when he had baptized them, exhorted them to bring forth fruits meet for repentance, Matt. 3:8, i.e., agreeable to that repentance which they had professed; encouraging them that if they did so, they should escape the wrath to come, and be gathered as wheat into God's garner, Matt. 3:7, 8, 9, 10, 12. So the Apostle Peter says to the Jews, Acts 2:38, "Repent, and be baptized;" which shows, that repentance is a qualification that must be visible in order to baptism; and therefore ought to be publicly professed.
Jonathan Edwards, Religious Affections 3.12
1873
2. All churches are agreed in demanding of adults who are candidates for baptism, a profession of their faith in Christ and the Gospel of his salvation. 3. They agree in requiring of those who are baptized the renunciation of the world, the flesh, and the devil. This involves a turning from sin, and a turning to God.
Charles Hodge, Systematic Theology III.20.9
Sin after baptism
9 passages · 6 writers · 300s to 1500s
Writers address how sins committed after baptism are forgiven and how baptism relates to the Christian life.
c. 362–389
Part of it was perpetrated before your Baptism, but part remains after your Baptism; for Baptism carries forgiveness of Past, not of Present sins; and its purification must not be played with, but be genuinely impressed upon you; you must be made perfectly bright, and not be merely coloured; you must receive the gift, not of a mere covering of your sins, but of a taking them clean away.
Gregory of Nazianzus, Select Orations of Saint Gregory Nazianzen 23
c. 386–430
There is one remission of sins which is given once for all; another which is given day by day. There is one remission of sins which is given once for all in Holy Baptism; another which is given as long as we live here in the Lord’s Prayer.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 10
c. 386–430
In Baptism, all debts, that is, all sins, are entirely forgiven us. But because no one can live without sin here below, and if without any great crime which entails separation from the Altar, yet altogether without sins can no one live on this earth, and we can only receive the one Baptism once for all; in this Prayer we hear how we may day by day be washed, that our sins may day by day be forgiven us; but only if we do what follows, “As we also forgive our debtors.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 11
c. 386–407
For that our former sins were buried, came of His gift. But the remaining dead to sin after baptism must be the work of our own earnestness, however much we find God here also giving us large help. For this is not the only thing Baptism has the power to do, to obliterate our former transgressions; for it also secures against subsequent ones.
John Chrysostom, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
c. 400–401
Let us rid ourselves of this disgrace; let us live as Christ has enjoined. He gave us Baptism, not that we should receive and depart, but that we should show the fruits of it in our after life.
John Chrysostom, A Commentary on the Acts of the Apostles 1
1265–1274
The effect of Baptism is to take away not future, but present and past sins. And consequently, when the insincerity passes away, subsequent sins are indeed remitted, but by Penance, not by Baptism.
Thomas Aquinas, Summa Theologica III.Q69.A10
1265–1274
Hence, when Christ was baptized, the heavens were opened, to show that the way to heaven is open to the baptized. Now after baptism man needs to pray continually, in order to enter heaven: for though sins are remitted through baptism, there still remain the fomes of sin assailing us from within, and the world and the devils assailing us from without.
Thomas Aquinas, Summa Theologica III.Q39.A5
1551
For, by baptism putting on Christ, we are made therein entirely a new creature, obtaining a full and entire remission of all sins; unto which newness and entireness, however, we are no ways able to arrive by the sacrament of Penance, without many tears and great labors on our parts, the divine justice demanding this; so that penance has justly been called by holy Fathers a laborious kind of baptism. And this sacrament of Penance is, for those who have fallen after baptism, necessary unto salvation; as baptism itself is for those who have not as yet been regenerated.
Council of Trent, Canons and Dogmatic Decrees of the Council of Trent Session 14, ch. II
1559
We ought to consider that at whatever time we are baptised, we are washed and purified once for the whole of life. Wherefore, as often as we fall, we must recall the remembrance of our baptism, and thus fortify our minds, so as to feel certain and secure of the remission of sins. For though, when once administered, it seems to have passed, it is not abolished by subsequent sins.
John Calvin, Institutes of the Christian Religion IV.15
Passing mentions
John's baptism and the baptism of Jesus
13 passages · 12 writers · 200s to 1900s
Writers comment on John's baptism, on why Jesus was baptized, and on what happened at the Jordan.
c. 238–270
Come, and with the feet of thought let us make for the Jordan, and see John the Baptist as he baptizes One who needs no baptism, and yet submits to the rite in order that He may bestow freely upon us the grace of baptism. Come, let us view the image of our regeneration, as it is emblematically presented in these waters.
Gregory Thaumaturgus, Dubious or Spurious Writings of Gregory Thaumaturgus 5.4
c. 350–373
2. This cause summoned Him that is pure,—that He should come and be baptized, even He with the defiled,—Heaven for His glory was rent asunder.—That the purifier of all might be baptized with all,—He came down and sanctified the water for our baptism. … 4. His Conception is the store of our blessings;—His Birth is the treasury of our joys;—His Baptism is the cause of our pardon;—His Death is the cause of our life.—Death He alone has overcome in His Resurrection.
Ephrem the Syrian, Ephraim Syrus: Fifteen Hymns For the Feast of the Epiphany 11
c. 362–389
Christ is baptized, let us descend with Him that we may also ascend with Him. … What are we to learn and to be taught by this? To purify ourselves first; to be lowly minded; and to preach only in maturity both of spiritual and bodily stature.
Gregory of Nazianzus, Select Orations of Saint Gregory Nazianzen 22
c. 362–389
XV. But John baptizes, Jesus comes to Him …perhaps to sanctify the Baptist himself, but certainly to bury the whole of the old Adam in the water; and before this and for the sake of this, to sanctify Jordan; for as He is Spirit and Flesh, so He consecrates us by Spirit and water. John will not receive Him; Jesus contends.
Gregory of Nazianzus, Select Orations of Saint Gregory Nazianzen 22
c. 374–397
39. Then, too, the Lord Jesus when about to consecrate the forgiveness of our sins replied to John, who said: “I ought to be baptized of Thee, and comest Thou to me? Suffer it now, for thus it becometh us to fulfil all righteousness.” And the Lord indeed came to a sinner, though indeed He had no sin, and desired to be baptized, having no need of cleansing; who, then, can tolerate you, who think there is no need for you to be cleansed by penance, because you say you are cleansed by grace, as though it were now impossible for you to sin?
Ambrose of Milan, Concerning Repentance 2.8
c. 389–391
“I have need to be baptized of Thee, and comest Thou to me.” For, because the baptism was “of repentance,” and led men to accuse themselves for their offenses, lest any one should suppose that He too “cometh to Jordan” in this sort of mind, John sets it right beforehand, by calling Him both Lamb, and Redeemer from all the sin that is in the world. Since He that was able to take away the sins of the whole race of men, much more was He Himself without sin. For this cause then he said not, “Behold, He that is without sin,” but what was much more, He “that beareth the sin of the world,” in order that together with this truth thou mightest receive that other with all assurance, and having received it mightest perceive, that in the conduct of some further economy He cometh to the baptism.
John Chrysostom, The Homilies of St. John Chrysostom 15
c. 406–421
What a baptism was that of John! His was a great baptism, an ineffable sacrament; behold, Christ alone deserved to be baptized with the baptism of John. And thus the baptism of the servant would appear greater than the baptism of the Lord. Others were also baptized with the baptism of John, that the baptism of John might not appear better than the baptism of Christ; but baptized also was the Lord, that through the Lord receiving the baptism of the servant, other servants might not disdain to receive the baptism of the Lord: for this end, then, was John sent.
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 5
1070–1109
Thou didst—as though Thou wert indeed a sinner approach—Thy servant who baptized sinners with the baptism of penance, and didst even implore him to baptize Thee, Thee, innocent Lamb of God, whom slightest taint of sin had never stained. Thou wast baptized, not to sanctify Thyself by the waters, but to sanctify the waters by Thyself, that so through them we might be sanctified by Thee.
Anselm of Canterbury, Meditations and Prayers 2.9
1265–1274
First, as Augustine says (Super Joan., Tract. iv, v), "if Christ alone had been baptized with the baptism of John, some would have said that John's baptism, with which Christ was baptized, was more excellent than that of Christ, with which others are baptized." Secondly, because, as above stated, it behooved others to be prepared by John's baptism for the baptism of Christ. Reply to Objection 1: The baptism of John was instituted not only that Christ might be baptized, but also for other reasons, as stated above (A[1]) . And yet, even if it were instituted merely in order that Christ might be baptized therewith, it was still necessary for others to receive this baptism, in order to avoid the objection mentioned above.
Thomas Aquinas, Summa Theologica III.Q38.A4
1540–1564
There was, no doubt, plausibility in this ground of refusal, that Christ had no need of his baptism: but John was mistaken in not considering, that it was for the sake of others that baptism was asked. And so Christ bids him consider, what was suitable to the character of a servant , ( Philippians 2:7 ,) which he had undertaken; for a voluntary subjection takes nothing from his glory.
John Calvin, Harmony of the Evangelists, Vol. 1 5.30
1714
It was an instance of Christ's great humility, that he would offer himself to be baptized of John; that he who knew no sin would submit to the baptism of repentance.
Matthew Henry, Commentary on Matthew 3.3
1856
You have here the account of our Lord Jesus Christ's baptism. This was His first step, when He entered on His ministry. When the Jewish priests took up their office at the age of thirty, they were washed with water. When our great High Priest begins the great work He came into the world to accomplish, He is publicly baptized.
J.C. Ryle, Expository Thoughts on Matthew Matthew 3:13-17
1902
It would not have been astonishing if Jesus had come from Galilee to baptize along with John, if He had taken His stand by John’s side confronting the people; the astonishing thing is that being what He was He came to be baptized, and took His stand side by side with the people. He identified Himself with them. As far as the baptism could express it, He made all that was theirs His. It is as though He had looked on them under the oppression of their sin, and said, ‘On Me let all that burden, all that responsibility descend.’
James Denney, The Death of Christ 4
Baptism with the Holy Spirit and with fire
12 passages · 11 writers · 200s to 1900s
Writers contrast baptism with water and baptism with the Holy Spirit and relate the two.
c. 222–235
“There comes One mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire.” … I baptize with the baptism of repentance, but He confers the gift of adoption: “He shall baptize you with the Holy Ghost, and with fire.”
Hippolytus of Rome, The Extant Works and Fragments of Hippolytus 2.6
c. 350–373
32. “The waters in My Baptism are sanctified,—and fire and the Spirit from Me shall they receive;—and if I be not baptized they are not made perfect—to be fruitful of children that shall not die.” … 38. “Bondmen in My Baptism are set free;—handwritings in My washing are blotted out;—manumissions in the water are sealed ;—and if I be not baptized all these come to nought.”
Ephrem the Syrian, Ephraim Syrus: Fifteen Hymns For the Feast of the Epiphany 15
c. 386–430
We must believe then that the first blessing of God’s goodness in the Holy Ghost is the remission of sins. … Now John, amongst the other things which he spake to those who came to be baptized by him, said, “I indeed baptize you with water unto repentance; but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost and with fire.” The Lord also said, “John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence,” even at Pentecost.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 23
1540–1564
26. I baptize with water . This ought to have been abundantly sufficient for the correction of their mistake, but a reproof otherwise clear is of no advantage to the deaf; for, when he sends them to Christ, and declares that Christ is present, this is a clear proof not only that he was divinely appointed to be a minister of Christ, but that he is the true Elijah , who is sent to testify that the time is come for the renovation of the Church. There is a contrast here which is not fully stated; for the spiritual baptism of Christ is not expressly contrasted with the external baptism of John, but that latter clause about the baptism of the Spirit might easily be supplied, and shortly afterwards both are set down by the Evangelist.
John Calvin, Commentary on the Gospel of John, Vol. 1 1.6
1674
With respect unto the first of these effects, he is compared both unto fire and water; for both fire and water have purifying qualities in them, though towards different objects, and working in a different manner. So, by fire are metals purified and purged from their dross and mixtures; and by water are all other unclean and defiled things cleansed and purified. Hence, the Lord Jesus Christ, in his work by his Spirit, is at once compared unto a “refiner’s fire” and to “fullers’ soap,” Mal. iii. 2, 3, because of the purging, purifying qualities that are in fire and water. … And when it is said of our Lord Jesus that he should “baptize with the Holy Ghost and with fire,” Luke iii. 16, it is but ἕν διὰ δυοῖν, the same thing doubly expressed; and, therefore, mention is made only of the “Holy Ghost,” John i. 33.
John Owen, Pneumatologia 1.5
1714
It is Christ's prerogative to baptize with the Holy Ghost. … This he does in the graces and comforts of the Spirit given to them that ask him, Luke xi. 13; John vii. 38, 39 ; See Acts xi. 16 .
Matthew Henry, Commentary on Matthew 3.2
1858
We have been baptized with water. But have we also been baptized with the Holy Spirit? Our names are in the baptismal register. But are they also in the Lamb's book of life?
J.C. Ryle, Expository Thoughts on Luke Luke 3:15-20
1895
It is of His own work that Jesus speaks when He says twice, ‘The hour cometh,’ and then adds, ‘and is now.’ He came to baptize with the Holy Spirit; the Spirit could not stream forth till He was glorified (John i. 33, vii. 37, 38, xvi. 7).
Andrew Murray, With Christ in the School of Prayer 3
1904–1910
John the Baptist contrasted the cold negative efficiency of his baptism, which at its best, was but a baptism of repentance, with the quickening power of the baptism of Him who was to follow him; when he said, ‘I indeed baptise you with water, but He that cometh after me is mightier than I. He shall baptise you with the Holy Ghost and with fire.’ The two words mean but one thing, the fire being the emblem of the Spirit.
Alexander Maclaren, Acts 1.7
1922
Just as in the sun there are both heat and light, but the light is not heat, and the heat is not light, but both are one, though in their manifestation they have different forms, so I and the Holy Spirit, proceeding from the Father, bring light and heat to the world. The Spirit, which is the baptismal fire, burns to ashes in the hearts of believers all manner of sin and iniquity, making them pure and holy.
Sadhu Sundar Singh, At The Master's Feet 4
1930–1933
Matthew (Mt 3:11 ) has εν (in), both with (in) water and the Holy Spirit. The water baptism by John was a symbol of the spiritual baptism by Jesus.
A.T. Robertson, Word Pictures in the New Testament 3.1
1930–1933
Here the baptism of the Holy Spirit had preceded the baptism of water (Ac 1:5; 11:16 ).
A.T. Robertson, Word Pictures in the New Testament 6.10
Regeneration, new birth, and union with Christ
11 passages · 10 writers · 100s to 1900s
Writers describe baptism as new birth, burial and rising with Christ, and incorporation into his body.
c. 197–220
We are therefore buried with Him by baptism into death, that just as Christ was raised up from the dead, even so we also should walk in newness of life.” And that you may not suppose that this is said merely of that life which we have to walk in the newness of, through baptism, by faith, the apostle with superlative forethought adds: “For if we have been planted together in the likeness of Christ’s death, we shall be also in the likeness of His resurrection.” By a figure we die in our baptism, but in a reality we rise again in the flesh, even as Christ did, “that, as sin has reigned in death, so also grace might reign through righteousness unto life eternal, through Jesus Christ our Lord.” But how so, unless equally in the flesh?
Tertullian, On the Resurrection of the Flesh 47
c. 370–419
We are buried with Christ by baptism and we have risen again by faith in the working of God who hath called Him from the dead. And “when we were dead in our sins and in the uncircumcision of our flesh, God hath quickened us together with Him, having forgiven us all trespasses; blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way nailing it to His cross.” Can it be that when our whole being is dead with Christ and when all the sins noted down in the old “handwriting” are blotted out, the one word “wife” alone lives on?
Jerome, The Letters of St. Jerome 69
c. 386–430
“Know ye not,” saith the same apostle, “that so many of us as were baptized into Jesus Christ, were baptized into His death? Therefore we are buried with Him by baptism unto death.” How? By faith.
Augustine of Hippo, Letters of St. Augustin 1.55
396–397
Our heart at once with joy replied, “We are buried together, and we shall rise together with Christ through baptism.” “Do you speak of the resurrection of the soul, or of the flesh?” I answered, “Not that of the soul alone, but that of the flesh, which, together with the soul, is born again in the laver.
Jerome, To Pammachius against John of Jerusalem 141
c. 440–461
In this nativity also, Isaiah’s saying is fulfilled, “let the earth produce and bring forth salvation, and let righteousness spring up together .” For the earth of human flesh, which in the first transgressor, was cursed, in this Offspring of the Blessed Virgin only produced a seed that was blessed and free from the fault of its stock. And each one is a partaker of this spiritual origin in regeneration; and to every one when he is re-born, the water of baptism is like the Virgin’s womb; for the same Holy Spirit fills the font, Who filled the Virgin, that the sin, which that sacred conception overthrew, may be taken away by this mystical washing.
Leo the Great, The Letters and Sermons of Leo the Great 5.13
c. 726–749
For since Christ made us for incorruption , and we transgressed His saving command, He condemned us to the corruption of death in order that that which is evil should not be immortal, and when in His compassion He stooped to His servants and became like us, He redeemed us from corruption through His own passion. He caused the fountain of remission to well forth for us out of His holy and immaculate side , water for our regeneration, and the washing away of sin and corruption; and blood to drink as the hostage of life eternal.
John of Damascus, John of Damascus: Exposition of the Orthodox Faith 4.9
1265–1274
Hence it is said ( Col. 3:3 ): "You are dead, and your life is hid with Christ in God." Wherefore the baptized likewise who through Christ's death die to sins, are as it were buried with Christ by immersion, according to Rom. 6:4 : "We are buried together with Christ by baptism into death." Reply to Objection 1: Though buried, Christ proved Himself "free among the dead": since, although imprisoned in the tomb, He could not be hindered from going forth by rising again. Reply to Objection 2: As Christ's death wrought our salvation, so likewise did His burial.
Thomas Aquinas, Summa Theologica III.Q51.A1
1540–1564
We have already assigned a special reason. He received the same baptism with us, in order to assure believers, that they are ingrafted into his body, and that they are “buried with him in baptism,” that they may rise to “newness of life,” ( Romans 6:4 .)
John Calvin, Harmony of the Evangelists, Vol. 1 5.30
1749
“As many of us as have been baptized into Christ, have been baptized into his death.” Here he speaks of all that have been baptized; and in the continuation of the discourse, explaining what is here said, he speaks of their “being dead to sin, no longer under the law, but under grace; having obeyed the form of doctrine from the heart, being made free from sin, and become the servants of righteousness,” &c.
Jonathan Edwards, Inquiry Concerning Qualification for Communion 5
1902
But the new life is involved in the faith evoked by the sin-bearing death of Christ, and in nothing else; it is involved in this, and this is pictorially presented in baptism. Hence the use which St. Paul makes of this sacrament in the same chapter.
James Denney, The Death of Christ 6
1957
I am “baptized into his death”, but I do not enter in quite the same way into His resurrection, for, Praise the Lord! His resurrection enters into me, imparting to me a new life. In the death of the Lord the emphasis is solely upon ‘I in Christ’. With the resurrection, while the same thing is true, there is now a new emphasis upon ‘Christ in me’.
Watchman Nee, The Normal Christian Life 5.3
Forgiveness of sins, penance, and sin after baptism
10 passages · 8 writers · 100s to 1900s
Writers relate the forgiveness given in baptism to repentance before it and to penance after it.
c. 197–220
A sinner is bound to bemoan himself before receiving pardon, because the time of repentance is coincident with that of peril and of fear. Not that I deny that the divine benefit—the putting away of sins, I mean—is in every way sure to such as are on the point of entering the (baptismal) water; but what we have to labour for is, that it may be granted us to attain that blessing. For who will grant to you, a man of so faithless repentance, one single sprinkling of any water whatever?
Tertullian, On Repentance 6
c. 374–397
Inasmuch, then, as the Apostle spoke of remitting penance, he could not be silent as to those who thought that baptism was to be repeated. And it was right first of all to remove our anxiety, and to let us know that even after baptism, if any sinned their sins could be forgiven them, lest a false belief in a reiterated baptism should lead astray those who were destitute of all hope of forgiveness. And secondly, it was right to set forth in a well-reasoned argument that baptism is not to be repeated.
Ambrose of Milan, Concerning Repentance 3.2
c. 386–397
For that we must repent beforehand, and desist from our former evil, and so come forward for grace, hear what John says, and what the leader of the apostles says to those who are about to be baptized. For the one says, “Bring forth fruit worthy of repentance, and begin not to say within yourselves, we have Abraham to our Father;” and the other says again to those who question him, “Repent ye and be baptized every one of you in the name of the Lord Jesus Christ.” Now he who repents, no longer touches the same matters of which he repented. On this account, also, we are bidden to say, “I renounce thee, Satan,” in order that we may never more return to him.
John Chrysostom, Instructions to Catechumens 3
c. 386–430
“Who forgiveth all thine iniquities.” This took place in baptism. What takes place now? “Who healeth all thy weaknesses.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 83
c. 386–430
See, ye are on the point of being baptized, then all your sins will be blotted out, none whatever will remain. Whatever evil ye have ever done, in deed, or word, or desire, or thought, all will be blotted out. And yet if in the life which is after Baptism there were security from sin, we should not learn such a prayer as this, “Forgive us our debts.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 9
c. 398–404
What then (you say)? Is there no repentance? There is repentance, but there is no second baptism: but repentance there is, and it has great force, and is able to set free from the burden of his sins, if he will, even him that hath been baptized much in sins, and to establish in safety him who is in danger, even though he should have come unto the very depth of wickedness.
John Chrysostom, The Homilies of St. John Chrysostom on the Epistle to the Hebrews 13
1530
Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted and that the Church ought to impart absolution to those thus returning to repentance. … They condemn the Anabaptists, who deny that those once justified can lose the Holy Ghost. Also those who contend that some may attain to such perfection in this life that they cannot sin. The Novatians also are condemned, who would not absolve such as had fallen after Baptism, though they returned to repentance.
Lutheran Church, Augsburg Confession 14
1551
If such, in all the regenerate, were their gratitude towards God, as that they constantly preserved the justice received in baptism by his bounty and grace, there would not have been need for another sacrament, besides that of baptism itself, to be instituted for the remission of sins. But because God, rich in mercy, knows our frame, he hath bestowed a remedy of life even on those who may, after baptism, have delivered themselves up to the servitude of sin and the power of the devil,—the sacrament to wit of Penance, by which the benefit of the death of Christ is applied to those who have fallen after baptism.
Council of Trent, Canons and Dogmatic Decrees of the Council of Trent Session 14, ch. I
1650
And, because it is a duty consisting of so many parts and so much employment, it also requires much time, and leaves a man in the same degree of hope of pardon, as is his restitution to the state of righteousness and holy living, for which we covenanted in baptism. For we must know, that there is but one repentance in a man’s whole life, if repentance be taken in the proper and strict evangelical covenant sense, and not after the ordinary understanding of the world: that is, we are but once to change our whole state of life, from the power of the devil and his entire possession, from the state of sin and death, from the body of corruption, to the life of grace, to the possession of Jesus, to the kingdom of the gospel; and this is done in the baptism of water, or in the baptism of the Spirit, when the first rite comes to be verified by God’s grace coming upon us, and by our obedience to the heavenly calling, we working together with God.
Jeremy Taylor, Holy Living 4.10.1
1902
In all its forms the commission has to do either with baptism (so in Matthew and Mark) or with the remission of sins (so in Luke and John). These are but two forms of the same thing, for in the world of New Testament ideas baptism and the remission of sins are inseparably associated.
James Denney, The Death of Christ 5
One baptism, the Trinitarian name, and the unity of the Church
12 passages · 12 writers · 100s to 1800s
Writers appeal to the one baptism, the Great Commission, and the Trinitarian name.
c. 197–220
There is to us one, and but one, baptism; as well according to the Lord’s gospel as according to the apostle’s letters, inasmuch as he says , “One God, and one baptism, and one church in the heavens.” But it must be admitted that the question, “What rules are to be observed with regard to heretics?” is worthy of being treated. For it is to us that that assertion refers.
Tertullian, On Baptism 15
249–258
Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.” He suggests the Trinity, in whose sacrament the nations were to be baptized.
Cyprian of Carthage, The Epistles of Cyprian 72
c. 356–360
If, because God is one, Christ is not also by nature divine, then we cannot allow that the one God is Lord, because there is one Lord Christ: that is, on the supposition that by their oneness’ is signified not the mystery, but an exclusive unity. So there is one baptism and one faith of one Lord, as of one God.
Hilary of Poitiers, De Trinitate or On the Trinity 2.11
359–361
And the whole faith is summed up , and secured in this, that a Trinity should ever be preserved, as we read in the Gospel, ‘Go ye and baptize all the nations in the Name of the Father and of the Son and of the Holy Ghost’ ( Matt. xxviii. 19 ).
Athanasius of Alexandria, On the Councils of Ariminum and Seleucia. (De Synodis.) 2.2
c. 379–395
Having, then, this full assurance, we are baptized as we were commanded, and we believe as we are baptized, and we hold as we believe; so that with one accord our baptism, our faith, and our ascription of praise are to the Father, and to the Son, and to the Holy Ghost.
Gregory of Nyssa, Letters 3
c. 397–410
We have mentioned above why the Creed does not say here, as in the preceding article, “ In the Holy Church.” They, therefore, who were taught above to believe in one God, under the mystery of the Trinity, must believe this also, that there is one holy Church in which there is one faith and one baptism, in which is believed one God the Father, and one Lord Jesus Christ, His Son, and one Holy Ghost.
Rufinus of Aquileia, Life and Works of Rufinus with Jerome's Apology Against Rufinus 13.40
1540–1564
There are not various baptisms, but one which is common to all. … Faith, and baptism, and God the Father, and Christ, ought to unite us, so as almost to become one man.
John Calvin, Commentary on Galatians and Ephesians Ephesians 4.1
1674
1. All things necessary to this purpose are comprised in the solemn form of our initiation into covenant with God. Matt. xxviii. 19, our Lord Jesus Christ commands his apostles to “disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” This is the foundation we lay of all our obedience and profession, which are to be regulated by this initial engagement.
John Owen, Pneumatologia 1.3
1712
All believers unite in one Lord, one faith, and one baptism.
Matthew Henry, Commentary on Ezekiel 37.2
1755–1765
48. In the name of the Lord - Which implies the Father who anointed him, and the Spirit with which he was anointed to his office. But as the Gentiles had before believed in God the Father, and could not but now believe in the Holy Ghost, under whose powerful influence they were at this very time, there was the less need of taking notice, that they were baptized into the belief and profession of the sacred Three: though doubtless the apostle administered the ordinances in that very form which Christ himself had prescribed.
John Wesley, Notes on the Bible 5.10
1865
S. Paul also, following our Lord, places the origin of unity in God. God maketh us one body, by giving to us One Spirit, ingrafting us into One Christ through One Baptism, regenerating us to “one hope of our calling,” freely giving to us, son-ship, heaven, infusing into us One Faith; for “faith,” he says, “is the gift of God.”
E.B. Pusey, An Eirenicon 1.65
1873
After his resurrection our Lord said to his disciples: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things, whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” (Matt. xxviii. 19, 20). The words as recorded in Mark xvi. 15, 16, are, “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned.” The end to be accomplished, was the salvation of men.
Charles Hodge, Systematic Theology III.20.1
Mode, water, and the rite
6 passages · 6 writers · 1200s to 1900s
Writers treat the meaning of the word baptize, the use of water, and the parts of the rite.
1265–1274
I answer that, In the sacrament of Baptism water is put to the use of a washing of the body, whereby to signify the inward washing away of sins. Now washing may be done with water not only by immersion, but also by sprinkling or pouring. And, therefore, although it is safer to baptize by immersion, because this is the more ordinary fashion, yet Baptism can be conferred by sprinkling or also by pouring, according to Ezech. 36:25 : "I will pour upon you clean water," as also the Blessed Lawrence is related to have baptized.
Thomas Aquinas, Summa Theologica III.Q66.A7
1559
Moreover, it is a matter of no importance whether we baptise by entirely immersing the person baptised in the water, or only by sprinkling water upon him, but, according to the diversity of countries, this should remain free to the churches. For the sign is represented in either.
John Calvin, Institutes of the Christian Religion IV.15
1755–1765
Such prodigious numbers could hardly be baptized by immerging their whole bodies under water: nor can we think they were provided with change of raiment for it, which was scarcely practicable for such vast multitudes. And yet they could not be immerged naked with modesty, nor in their wearing apparel with safety. It seems, therefore, that they stood in ranks on the edge of the river, and that John, passing along before them, cast water on their heads or faces, by which means he might baptize many thousands in a day. And this way most naturally signified Christ's baptizing them with the Holy Ghost and with fire, which John spoke of, as prefigured by his baptizing with water, and which was eminently fulfilled, when the Holy Ghost sat upon the disciples in the appearance of tongues, or flames of fire.
John Wesley, Notes on the Bible 1.3
1902
The sacrament of baptism made the figure of washing an obvious one to Christians, quite apart from such suggestions as are given by Psalm 1:4 and Isaiah 1:16, 18, and its influence is apparent in 1 Corinthians 6:11 and Titus 2:14.
James Denney, The Death of Christ 8
1930–1933
The only other N.T. example of λουτρον is in Tit 3:5 . The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See 1Co 6:11 for the bringing together of απελουσασθε and ηγιασθητε. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in Ro 6:4-6 .
A.T. Robertson, Word Pictures in the New Testament 11.5
1938
Was John the Baptist capable of the enormous task of immersing the multitudes that flocked unto him at the river Jordan, or did he simply pour water on them as some of the early inscriptions would seem to indicate? Did the apostles find enough water in Jerusalem, and did they have the necessary facilities, to baptize three thousand in a single day by immersion? Where is the evidence to prove that they followed any other method than the Old Testament mode of baptisms? Does Acts 9:18 indicate in any way that Paul left the place where Ananias found him, to be immersed in some pool or river? Does not the account of the baptism of Cornelius create the impression that water was to be brought and that those present were baptized right in the house?
Louis Berkhof, Systematic Theology 5.2.4
Water, washing, and Old Testament types
12 passages · 12 writers · 200s to 1900s
Writers read the waters of creation, the flood, the Red Sea, and the Jordan as figures of baptism.
c. 207–208
Seven times, therefore, as if once for each, did he wash in Jordan; both in order that he might celebrate the expiation of a perfect hebdomad; and because the virtue and fulness of the one baptism was thus solemnly imputed to Christ, alone, who was one day to establish on earth not only a revelation, but also a baptism, endued with compendious efficacy. Even Marcion finds here an antithesis: how that Elisha indeed required a material resource, applied water, and that seven times; whereas Christ, by the employment of a word only, and that but once for all, instantly effected the cure.
Tertullian, The Five Books Against Marcion 4.9
c. 220–250
Of it, also, Paul would have said, “I would not, brethren, have you ignorant, that all our fathers went through Jordan, and were all baptized into Jesus in the spirit and in the river.” And Joshua, who succeeded Moses, was a type of Jesus Christ, who succeeds the dispensation through the law, and replaces it by the preaching of the Gospel. And even if those Paul speaks of were baptized in the cloud and in the sea, there is something harsh and salt in their baptism. … But the baptism to Joshua, which takes place in quite sweet and drinkable water, is in many ways superior to that earlier one, religion having by this time grown clearer and assuming a becoming order.
Origen of Alexandria, Epistle to Gregory and Origen's Commentary on the Gospel of John 3.5.26
c. 348–350
Where a covenant is made with any, there is water also. After the flood, a covenant was made with Noah: a covenant for Israel from Mount Sinai, but with water, and scarlet wool, and hyssop . … Also as a symbol of Baptism there was a laver set apart within the Tabernacle.
Cyril of Jerusalem, The Catechetical Lectures of S. Cyril 7
c. 350–373
3. Seven times Elisha purified himself in a mystery of the seven spirits;—and the hyssop and blood are a mighty symbol.—There is no room for division;— He is not divided from the Lord of all Who is Son of the Lord of all. 4. Moses sweetened in Marah the waters that were bitter,—because the People complained and murmured:— Thus he gave a sign of baptism,—wherein the Lord of life makes sweet them that were bitter. 5. The cloud overshadowed and kept off the burning heat from the camp;—it showed a symbol of the Holy Spirit, which overshadows you in baptism—tempering the flaming fire that it harm not your bodies.
Ephrem the Syrian, Ephraim Syrus: Fifteen Hymns For the Feast of the Epiphany 2
c. 370–419
When the world falls into sin nothing but a flood of waters can cleanse it again. But as soon as the foul bird of wickedness is driven away, the dove of the Holy Spirit comes to Noah as it came afterwards to Christ in the Jordan, and, carrying in its beak a branch betokening restoration and light, brings tidings of peace to the whole world. Pharaoh and his host, loth to allow God’s people to leave Egypt, are overwhelmed in the Red Sea figuring thereby our baptism.
Jerome, The Letters of St. Jerome 69
375
The sea and the cloud for the time being led on through amazement to faith, but for the time to come they typically prefigured the grace to be. “Who is wise and he shall understand these things?” —how the sea is typically a baptism bringing about the departure of Pharaoh, in like manner as this washing causes the departure of the tyranny of the devil. The sea slew the enemy in itself: and in baptism too dies our enmity towards God. From the sea the people came out unharmed: we too, as it were, alive from the dead, step up from the water “saved” by the “grace” of Him who called us.
Basil of Caesarea, De Spiritu Sancto 15
c. 379–395
Again, according to the view of the inspired Paul , the people itself, by passing through the Red Sea, proclaimed the good tidings of salvation by water. The people passed over, and the Egyptian king with his host was engulfed, and by these actions this Sacrament was foretold. For even now, whensoever the people is in the water of regeneration, fleeing from Egypt, from the burden of sin, it is set free and saved; but the devil with his own servants (I mean, of course, the spirits of evil), is choked with grief, and perishes, deeming the salvation of men to be his own misfortune.
Gregory of Nyssa, On the Baptism of Christ 29
381
Of the Spirit it is said: “The Spirit was borne upon the waters.” And well in the beginning of creation is there set forth the figure of baptism whereby the creature had to be purified.
Ambrose of Milan, On the Holy Spirit 3.1
c. 386–430
The Egyptians press, they urge; so then sins follow close, but no farther than to the water. Why then dost thou fear, who hast not yet come, to come to the Baptism of Christ, to pass through the Red Sea? What is “Red”? Consecrated with the Blood of the Lord.
Augustine of Hippo, Expositions on the Book of Psalms 81
1540–1564
This, however, was to them a pledge of more distinguished grace. God hereby testified, that this people were under his protection, until they should reach the heavenly inheritance. Accordingly, Paul teaches in 1 Corinthians 10:2 , that there was a kind of baptism administered to the people in that cloud, as also in their passing through the sea; the fruit of which is not limited to this frail and transitory life, but extends even to everlasting salvation.
John Calvin, Commentary on the Psalms, Vol. 3 78.3
1834–1885
The body has been washed with pure water in baptism, emblematic of the purifying influences of the Holy Spirit. Let the conscience be also pure.
Albert Barnes, Notes on the Bible Hebrews 10:39
1930–1933
Were all baptized unto Moses in the cloud and in the sea (παντες εις τον Μωυσην εβαπτισαντο εν τη νεφελη κα εν τη θαλασση). … The immersion was complete for all of them in the sea around them and the cloud over them. Moses was their leader then as Christ is now and so Paul uses εις concerning the relation of the Israelites to Moses as he does of our baptism in relation to Christ (Ga 3:27 ).
A.T. Robertson, Word Pictures in the New Testament 8.10
Infants, circumcision, and the covenant
13 passages · 11 writers · 200s to 1900s
Writers discuss the baptism of infants, original sin, circumcision, and the covenant.
249–258
6. And therefore, dearest brother, this was our opinion in council, that by us no one ought to be hindered from baptism and from the grace of God, who is merciful and kind and loving to all. Which, since it is to be observed and maintained in respect of all, we think is to be even more observed in respect of infants and newly-born persons, who on this very account deserve more from our help and from the divine mercy, that immediately, on the very beginning of their birth, lamenting and weeping, they do nothing else but entreat.
Cyprian of Carthage, The Epistles of Cyprian 58
375–380
Do you also baptize your infants, and bring them up in the nurture and admonition of God. For says He: “Suffer the little children to come unto me, and forbid them not.”
Anonymous (ANF), Constitutions of the Holy Apostles 7.3
400–401
And this is the firm tradition of the universal Church, in respect of the baptism of infants, who certainly are as yet unable "with the heart to believe unto righteousness, and with the mouth to make confession unto salvation," as the thief could do; nay, who even, by crying and moaning when the mystery is performed upon them, raise their voices in opposition to the mysterious words, and yet no Christian will say that they are baptized to no purpose.
Augustine of Hippo, On Baptism, Against the Donatists 6.23
c. 419–420
For circumcision was the sacrament of that period, which prefigured the baptism of our day.
Augustine of Hippo, A Treatise on the Soul and its Origin 5.15
1265–1274
On the contrary, Dionysius says (Eccl. Hier. iii): "Our heavenly guides," i.e. the Apostles, "approved of infants being admitted to Baptism."
Thomas Aquinas, Summa Theologica III.Q68.A9
1540–1564
And yet this does not involve the separation of baptism from faith and doctrine; because, though infants are not yet of such an age as to be capable of receiving the grace of God by faith, still God, when addressing their parents, includes them also. I maintain, therefore, that it is not rash to administer baptism to infants, to which God invites them, when he promises that he will be their God.
John Calvin, Harmony of the Evangelists, Vol. 3 1.51
1563
Infants as well as adults are included in God’s covenant and people, 1 and they, no less than adults, are promised deliverance from sin through Christ’s blood and the Holy Spirit who works faith. 2 Therefore, by baptism, the sign of the covenant, they too should be incorporated into the Christian church and distinguished from the children of unbelievers. 3 This was done in the Old Testament by circumcision, 4 which was replaced in the New Testament by baptism.
Reformed Churches, Heidelberg Catechism 74
1647
Q. 166. Unto whom is baptism to be administered? A. Baptism is not to be administered to any that are out of the visible church, and so strangers from the covenant of promise, till they profess their faith in Christ, and obedience to him, but infants descending from parents, either both, or but one of them, professing faith in Christ, and obedience to him, are in that respect within the covenant, and to be baptized.
But, the blood of Christ being shed, all bloody ordinances are now abolished; circumcision therefore gives way to baptism.
Matthew Henry, Commentary on Genesis 17.3
1858
Thousands of children, no doubt, receive no benefit from baptism. But the duty of baptizing them remains the same. The minds of young children are not unequal to receiving religious impressions.
J.C. Ryle, Expository Thoughts on Luke Luke 18:15-17
1932
It must be obvious to all, therefore, that the doctrine that all dying in infancy are saved will not fit into the Roman Catholic or Anglo-Catholic system of thought with their teaching of baptismal regeneration; as clearly most of those who have died in infancy have not been baptized. It is obvious also that the Lutheran system of thought provides no place for the notion that all dying in infancy are saved because of the necessity it attaches to the means of grace, especially the Word and the Sacraments.
Loraine Boettner, The Reformed Doctrine of Predestination 22
1938
It may be said at the outset that there is no explicit command in the Bible to baptize children, and that there is not a single instance in which we are plainly told that children were baptized. But this does not necessarily make infant baptism un-Biblical.
Louis Berkhof, Systematic Theology 5.2.4
1938
It is on the point of infant baptism that the most important difference is found between us and the Baptists. The latter hold, as Dr. Hovey, a Baptist author, expresses it, "that only believers in Christ are entitled to baptism, and that only those who give credible evidence of faith in Him should be baptized." This means that children are excluded from the sacrament.
Louis Berkhof, Systematic Theology 5.2.4
Ministers, sponsors, and the Church's rites
9 passages · 7 writers · 100s to 1800s
Writers say who administers baptism, whose act it is, and which rites accompany it.
c. 197–220
One whose ministers do a thing is always said to do it. So “He will baptize you” will have to be understood as standing for, “Through Him,” or “Into Him,” “you will be baptized.” But let not (the fact) that “He Himself baptized not” trouble any. For into whom should He baptize?
Tertullian, On Baptism 11
c. 363
They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ.
Anonymous (NPNF), The Canons of the Councils of Ancyra, Gangra, Neocæsarea, Antioch and Laodicea, which Canons were Accepted and Received by the Ecumenical Synods 7.3.53
c. 382–420
Let him lay aside his lay-priesthood, that is, his baptism, and I grant pardon to the penitent. For it is written “He made us to be a kingdom, to be priests unto his God and Father.” And again, “A holy nation, a royal priesthood, an elect race.”
Jerome, The Dialogue Against the Luciferians 19
c. 406–421
Let us put the question which the Lord put to the Jews, let us ask and say, “The baptism of John, whence is it? from heaven, or of men?” … Wherefore, then, do you say that you baptize, when John says, “This is He which baptizeth”?
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 6
692
Baptism is by no means to be administered in an oratory which is within a house; but they who are about to be held worthy of the spotless illumination are to go to a Catholic Church and there to enjoy this gift. But if any one shall be convicted of not observing what we have determined, if he be a cleric let him be deposed, if a layman let him be cut off.
Anonymous (NPNF), The Canons of the Council in Trullo; Often Called The Quinisext Council 3.60
1265–1274
On the contrary, Pope Gelasius I and Isidore say that "it is often permissible for Christian laymen to baptize, in cases of urgent necessity." I answer that, It is due to the mercy of Him "Who will have all men to be saved" ( 1 Tim. 2:4 ) that in those things which are necessary for salvation, man can easily find the remedy.
Thomas Aquinas, Summa Theologica III.Q67.A3
1265–1274
I answer that, Christ is the chief Baptizer, according to Jn. 1:33 : "He upon Whom thou shalt see the Spirit descending and remaining upon Him, He it is that baptizeth." For it is written in Col. 3 (cf. Gal. 3:28 ), that in Christ there is neither male nor female. Consequently, just as a layman can baptize, as Christ's minister, so can a woman. But since "the head of the woman is the man," and "the head of . . . man, is Christ" ( 1 Cor. 11:3 ), a woman should not baptize if a man be available for the purpose; just as neither should a layman in the presence of a cleric, nor a cleric in the presence of a priest.
Thomas Aquinas, Summa Theologica III.Q67.A4
1714
The apostles received the commission to go and disciple all nations by baptism. … The business of baptizing was therefore ordinarily devolved upon the inferior ministers; these acted by the orders of the apostles, who might therefore be said to do it. Qui per alterum facit, per seipsum facere dicitur—What a man does by another, he may be said to do by himself.
Matthew Henry, Commentary on Acts 10.5
1839
295. Why are there sponsors at Baptism? In order that they may stand sureties before the Church for the faith of the baptized, and after Baptism may take him in charge, to confirm him in the faith. (See Dion. Areop. on the Eccl. Hier. cap. ii.) 296. Why before baptizing do we use exorcism? To drive away the devil, who since Adam's fall has had access to men, and power over them, as his captives and slaves.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 288–297
Rebaptism and baptism outside the Church
7 passages · 6 writers · 200s to 400s
Writers discuss whether baptism given by heretics and schismatics is valid or may be repeated.
c. 248–264
For I should not dare to renew afresh, after all, one who had heard the giving of thanks, and who had answered with others Amen; who had stood at the holy table, and had stretched forth his hands to receive the blessed food, and had received it, and for a very long time had been a partaker of the body and blood of our Lord Jesus Christ. Henceforth I bade him be of good courage, and approach to the sacred elements with a firm faith and a good conscience, and become a partaker of them.
Dionysius of Alexandria, Extant Fragments of Dionysius 2.9
249–258
Although I have fully comprised what is to be said concerning the baptism of heretics in the letters of which I sent you copies, dearest brother, yet, since you have desired that what Stephen our brother replied to my letters should be brought to your knowledge, I have sent you a copy of his reply; on the reading of which, you will more and more observe his error in endeavouring to maintain the cause of heretics against Christians, and against the Church of God.
Cyprian of Carthage, The Epistles of Cyprian 73
312–325
Chapter III.— Cyprian, and the Bishops with him, first taught that it was necessary to purify by Baptism those converted from Heresy. First of all, Cyprian, pastor of the parish of Carthage, maintained that they should not be received except they had been purified from their error by baptism. But Stephen considering it unnecessary to add any innovation contrary to the tradition which had been held from the beginning, was very indignant at this.
Eusebius of Caesarea, The Church History of Eusebius 7.3
c. 382–420
Stephen was willing to admit all heretical baptism, even that by Marcionites and Ophites; Cyprian would admit none.
Jerome, The Dialogue Against the Luciferians 111
c. 382–420
23. Cyprian of blessed memory tried to avoid broken cisterns and not to drink of strange waters: and therefore, rejecting heretical baptism, he summoned his African synod in opposition to Stephen, who was the blessed Peter’s twenty-second successor in the see of Rome. They met to discuss this matter; but the attempt failed. At last those very bishops who had together with him determined that heretics must be re-baptized, reverted to the old custom and published a fresh decree.
Jerome, The Dialogue Against the Luciferians 105
400–401
Behold, I see in unity Cyprian and others, his colleagues, who, on holding a council, decided that those who have been baptized without the communion of the Church have no true baptism, and that therefore it must be given them when they join the Church. But again, behold I see in the same unity that certain men think differently in this matter, and that, recognizing in those who come from heretics and schismatics the baptism of Christ, they do not venture to baptize them afresh.
Augustine of Hippo, On Baptism, Against the Donatists 4.6
c. 440–461
II. Baptism by heretics must not be invalidated by second baptism. But if it is established that a man has been baptized by heretics, on him the mystery of regeneration must in no wise be repeated, but only that conferred which was wanting before, so that he may obtain the power of the Holy Ghost by the laying on of the Bishop’s hands .
Leo the Great, The Letters and Sermons of Leo the Great 4.160
Necessity, martyrdom, and desire for baptism
8 passages · 8 writers · 300s to 1800s
Writers discuss whether baptism is required for salvation and what stands in its place.
c. 397–410
He shed forth water, therefore, which might wash believers; He shed forth blood also which might condemn unbelievers. Yet it might be understood also as prefiguring the twofold grace of baptism, one that which is given by the baptism of water, the other that which is sought through martyrdom in the outpouring of blood, for both are called baptism.
Rufinus of Aquileia, Life and Works of Rufinus with Jerome's Apology Against Rufinus 13.24
c. 419–420
The Faith of the Thief Who Was Crucified Along with Christ Taken as Martyrdom and Hence for Baptism. Accordingly, the thief, who was no follower of the Lord previous to the cross, but His confessor upon the cross, from whose case a presumption is sometimes taken, or attempted, against the sacrament of baptism, is reckoned by St. Cyprian among the martyrs who are baptized in their own blood, as happens to many unbaptized persons in times of hot persecution. For to the fact that he confessed the crucified Lord so much weight is attributed and so much availing value assigned by Him who knows how to weigh and value such evidence, as if he had been crucified for the Lord.
Augustine of Hippo, A Treatise on the Soul and its Origin 4.11
1265–1274
But if it were an adult in danger of death that wished to be baptized, and the priest were unwilling to baptize him without being paid, he ought, if possible, to be baptized by someone else. And if he is unable to have recourse to another, he must by no means pay a price for Baptism, and should rather die without being baptized, because for him the baptism of desire would supply the lack of the sacrament.
Thomas Aquinas, Summa Theologica II-II.Q100.A2
1378
I showed to you that My love was infinite. How? By the Baptism of Blood, united with the fire of My charity, and by the general baptism, given to Christians, and to whomsoever will receive it, and by the baptism of water, united with the Blood and the fire, wherein the soul is steeped.
Catherine of Siena, The Dialogue 4.5
1749
Faith and verbal profession are jointly spoken of here as necessary to salvation, in the same manner as faith and baptism are, in Mark xvi. 16. “He that believeth and is baptized, shall be saved.” And I know no good reason why we should not look on moral profession and covenanting with Christ, in those who are capable of it, as much of a stated duty in the christian church, and an institution universally pertaining to the followers of Christ, as baptism.
Jonathan Edwards, Inquiry Concerning Qualification for Communion 5
1755–1765
16. And is baptized - In token thereof. Everyone that believed was baptized. But he that believeth not - Whether baptized or unbaptized, shall perish everlastingly.
John Wesley, Notes on the Bible 2.16
1869–1873
Faith, not baptism, is the turning point. He that has not yet believed is dead and must be born again. When he believes, and not till then, he will pass from death to life.
J.C. Ryle, Expository Thoughts on John John 5:24-29
1873
He that does not obey, does not believe. For any one, therefore, to say that although a man truly believes the record God has given of his Son, yet that he is not a Christian, unless he belongs to some particular church organization, unless he is baptized with water, unless he comes to the Lord’s table, contradicts not the general teaching of the Bible only, but the fundamental principle of the gospel method of salvation. Even Gabriel would not dare to shut the gates of paradise on the thief converted on the cross, because he had not been baptized.
Charles Hodge, Systematic Theology III.20.12
Sign, seal, and means of grace
11 passages · 10 writers · 100s to 1900s
Writers describe baptism as a sign, a seal, and an instrument of grace.
c. 197–220
That baptismal washing is a sealing of faith, which faith is begun and is commended by the faith of repentance.
Tertullian, On Repentance 6
249–258
Why does not the same majesty of the same name avail in the imposition of hands, which, they contend, availed in the sanctification of baptism? For if any one born out of the Church can become God’s temple, why cannot the Holy Spirit also be poured out upon the temple? 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; since the apostle says, “As many of you as have been baptized into Christ have put on Christ.” He who, having been baptized among the heretics, is able to put on Christ, may much more receive the Holy Spirit whom Christ sent.
Cyprian of Carthage, The Epistles of Cyprian 73
1265–1274
Accordingly external acts may have a twofold connection with grace. In the first place, as leading in some way to grace. Such are the sacramental acts which are instituted in the New Law, e.g. Baptism, the Eucharist, and the like.
Thomas Aquinas, Summa Theologica I-II.Q108.A1
1265–1274
Because the sacraments of the New Law not only signify, but effect what they signify. Wherefore, just as the priest in baptizing anyone, declares by deed and word that the person is washed inwardly, and this not only significatively but also effectively, so also when he says: "I absolve thee," he declares the man to be absolved not only significatively but also effectively. And yet he does not speak as of something uncertain, because just as the other sacraments of the New Law have, of themselves, a sure effect through the power of Christ's Passion, which effect, nevertheless, may be impeded on the part of the recipient, so is it with this sacrament.
Thomas Aquinas, Summa Theologica III.Q84.A3
1689
1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, 1 and is ordinarily wrought by the ministry of the Word; 2 by which also, and by the administration of baptism and the Lord's supper, prayer, and other means appointed of God, it is increased and strengthened.
London Baptist Assembly, 1689 London Baptist Confession of Faith 14.1
1725
By baptism we have in profession put on Christ, Gal. iii. 27 . Let us do it in truth and sincerity.
Matthew Henry, Commentary on Romans 13.3
1869–1873
It is an important proof to us that the unworthiness of ministers is no reason for neglecting God’s ordinances, such as baptism and the Lord’s Supper. The benefit we receive from ordinances and sacraments does not depend on the character of those who administer them, but on the state of our own souls.
J.C. Ryle, Expository Thoughts on John John 5:1-15
1872
The form of baptism as prescribed by Christ, and universally adopted by the Church, supposes that those to whom the sacrament is administered are sinners and need the remission of sin and the renewal of the Holy Ghost.
Charles Hodge, Systematic Theology II.8.13
1902
The readers of the epistle would no doubt connect the words, and be intended by the writer to connect them, with their baptism; it was in baptism that the Spirit was received, and that the eternal goodwill of God became a thing which the individual (of course through faith) grasped in time. But what is in view in this eternal goodwill and its manifestation in time? It has in view ‘obedience and the sprinkling of the blood of Jesus Christ.’
James Denney, The Death of Christ 5
1930–1933
A seal of the righteousness of the faith (σφραγιδα της δικαιοσυνης της πιστεως). Σφραγις is old word for the seal placed on books (Re 5:1 ), for a signet-ring (Re 7:2 ), the stamp made by the seal (2Ti 2:19 ), that by which anything is confirmed (1Co 9:2 ) as here. … Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism.
A.T. Robertson, Word Pictures in the New Testament 7.4
1938
The sacraments should never be divorced from the Word, for they have no content of their own, but derive their content from the Word of God; they are in fact a visible preaching of the Word. As such they must also be administered by lawful ministers of the Word, in accordance with the divine institution, and only to properly qualified subjects, the believers and their seed. A denial of the central truths of the gospel will naturally affect the proper administration of the sacraments; and the Church of Rome certainly departs from the right mode, when it divorces the sacraments from the Word, ascribing to them a sort of magical efficacy; and when it allows midwives to administer baptism in time of need.
Louis Berkhof, Systematic Theology 5.1.3
Preparation, instruction, and the timing of baptism
11 passages · 10 writers · 100s to 1600s
Writers describe teaching and repentance before baptism and when it is given.
c. 197–220
And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary—if (baptism itself) is not so necessary —that the sponsors likewise should be thrust into danger?
Tertullian, On Baptism 18
c. 250
Beware that thou fall not into former sins. In baptism the coarse dress of thy birth is washed. For if any sinful catechumen is marked with punishment, let him live in the signs of Christianity , although not without loss.
Commodian, The Instructions of Commodianus 2.47
c. 350–373
Thou wast baptised in His Name; confess His Name! In the Persons and in the naming, Father and Son and Holy Spirit, three Names and Persons, these three shall be a wall to thee, against divisions and wranglings. Doubt not thou of the truth, lest thou perish through the truth. Thou wast baptised from the water; thou hast put on Christ in His naming; the seat of the Lord is on thy person and His stamp on thy forehead.
Ephrem the Syrian, Ephraim Syrus: Three Homilies 3
c. 362–389
I will not allow myself, after having been taught the words of the faithful, to learn also those of the unfaithful; to confess the truth, and then range myself with falsehood; to come down for consecration and to go back even less hallowed; having been baptised that I might live, to be killed by the water, like infants who die in the very birthpangs, and receive death simultaneously with birth. Why make me at once blessed and wretched, newly enlightened and unenlightened, Divine and godless, that I may make shipwreck even of the hope of regeneration?
Gregory of Nazianzus, Select Orations of Saint Gregory Nazianzen 18
c. 374–397
98. Good , then, is penitence, and if there were no place for it, every one would defer the grace of cleansing by baptism to old age. And a sufficient reason is that it is better, to have a robe to mend, than none to put on; but as that which has been repaired once is restored, so that which is frequently mended is destroyed.
Ambrose of Milan, Concerning Repentance 3.11
1265–1274
I answer that, In this matter we must make a distinction and see whether those who are to be baptized are children or adults. For if they be children, Baptism should not be deferred. … On the other hand, adults have a remedy in the mere desire for Baptism, as stated above (A[2]) . And therefore Baptism should not be conferred on adults as soon as they are converted, but it should be deferred until some fixed time.
Thomas Aquinas, Summa Theologica III.Q68.A3
1265–1274
I answer that, As stated above ( Q[70], A[1] ), Baptism is the Sacrament of Faith: since it is a profession of the Christian faith.
Thomas Aquinas, Summa Theologica III.Q71.A1
1535
I am baptized. … A holy life is to be baptized and to believe in Christ, and to subdue the flesh with the Spirit.
Martin Luther, Commentary on Galatians 5:19
1540–1564
It appears from the writings of the Fathers, that as to this matter, also, there crept in afterwards a superstition, for they inveigh against those who delayed baptism till the time of their death, that, being once for all purged from all their sins, they might in this state meet the judgment of God.
John Calvin, Commentary on Corinthians, Vol. 2 1.4
1547
For which reason it is most truly said, that Faith without works is dead and profitless; and, In Christ Jesus neither circumcision availeth any thing nor uncircumcision, but faith which worketh by charity. This faith, Catechumens beg of the Church—agreeably to a tradition of the apostles—previously to the sacrament of Baptism; when they beg for the faith which bestows life everlasting, which, without hope and charity, faith can not bestow: whence also do they immediately hear that word of Christ: If thou wilt enter into life, keep the commandments.
Council of Trent, Canons and Dogmatic Decrees of the Council of Trent Session 6, ch. VII
1650
Thou didst not suffer me to be strangled at the gate of the womb, but thy hand sustained and brought me to the light of the world, and the illumination of baptism, with thy grace preventing my election, and by an artificial necessity and holy prevention engaging me to the profession and practices of Christianity. Lord, since that, I have broken the promises made in my behalf, and which I confirmed by my after-act; I went back from them by an evil life; and yet thou hast still continued to me life and time of repentance; and didst not cut me off in the beginning of my days, and the progress of my sins. O dearest God, pardon the errors and ignorances, the vices and vanities, of my youth, and the faults of my more forward years, and let me never more stain the whiteness of my baptismal robe; and now that by thy grace I still persist in the purpose of obedience, and do give up my name to Christ, and glory to be a disciple of thy institution, and a servant of Jesus, let me never fail of thy grace; let no root or bitterness spring up and disorder my purposes, nor defile my spirit.
Jeremy Taylor, Holy Living 4.12.18
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