Catholicity

sacramentology

Then Peter said to them, “Repent, and let every one of you be baptized
in the name of Jesus Christ for the remission of sins;
and you shall receive the gift of the Holy Spirit.
Acts 2, 38

He saved us, not because of our righteous actions, but because of his mercy.
He saved us through the Holy Spirit’s washing of rebirth and renewal,
whom he poured out on us generously through Jesus Christ our Savior.
Titus 3, 5-6

My Explications of the Patristic Texts

Justin Martyr (A.D. 155)
First Apology, 61

“Christ also said, ‘Except ye be born again, ye shall not enter the kingdom of heaven.’ Now, that it
is impossible for those who have once been born to enter into their mothers’ wombs is manifest to
all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the
prophet, as I wrote above; he thus speaks: ‘Wash you, make you clean; put away the evil of your
doings from your souls; learn to do well…And though your sins be as scarlet, I will make them
white like wool; and though they are as crimson, I will make them white as snow…And for this
[rite], we have learned this reason from the apostles. Since at our birth we were born without our
own knowledge or choice, by our parents coming together, and were brought up in bad habits and
wicked training; so that we may not remain the children of necessity and of ignorance, but may
become the children of choice and knowledge, and may obtain in the water the remission of sins
formerly committed, there is pronounced over him who chooses to be born again, and has
repented of his sins, the name of God the Father and Lord of the universe; he who leads to the
layer the person that is to be washed calling him by this name alone…This washing is called
illumination because those who learn these things are illuminated in their understanding. And in
the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy
Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.”

Justin Martyr discusses the concept of spiritual rebirth and redemption through baptism, emphasizing its transformative nature. The author begins with a quotation from Christ, highlighting the necessity of being “born again” to enter the kingdom of heaven. This notion suggests that a transformation is required to achieve spiritual salvation, indicating that physical birth alone is insufficient. He notes that it is not possible for someone to be physically reborn through their mother, thus implying that this rebirth must be understood in a metaphorical or spiritual sense.

The prophet Isaiah’s words are referenced to illustrate the process of repentance. They emphasize the importance of cleansing oneself from sinful behavior, suggesting that genuine remorse and a commitment to change are essential. Justin Martyr contrasts involuntary birth and upbringing—where individuals find themselves raised with sinful habits and ignorance—with the possibility of choosing to become enlightened and knowledgeable through faith and action.

Baptism is framed as a pivotal act that symbolizes this new birth. Through baptism, individuals who acknowledge their sins and seek forgiveness can receive it, illustrating a transition from a state of ignorance to one of enlightenment and knowledge. The act of baptism involves invoking the name of God the Father, God the Son, and the Holy Spirit. This highlights the belief in the Holy Trinity and the spiritual significance of the baptismal ceremony. The term “illumination” describes the enlightening effect of baptism. It suggests that those who undergo this sacrament gain a deeper understanding of their faith and their relationship with God.

Overall, the text presents a theological framework that emphasizes the importance of repentance, the transformative power of baptism, and the journey from ignorance to enlightenment in the pursuit of spiritual salvation.

Theophilus of Antioch (A.D. 181)
To Autolycus, 2:16

“Moreover, the things proceeding from the waters were blessed by God, that this also might be a
sign of men’s being destined to receive repentance and remission of sins, through the water and
laver of regeneration–as many as come to the truth, and are born again, and receive blessing
from God.”

The text reflects a theological perspective on the sacramental significance of water in the context of baptism and spiritual renewal. It suggests that God has sanctified or blessed the elements of creation, specifically those that come from the waters. This blessing serves as a symbol or sign of humanity’s potential for repentance and the forgiveness of sins.

The mention of “water and laver of regeneration” emphasizes the transformative power of baptism—the cleansing of sins and the beginning of a new life in faith. By referring to people being “born again,” Theophilus points to the Christian belief in spiritual rebirth through faith in Christ. This rebirth is closely tied to the acceptance of truth and the blessings that follow it.

Overall, the passage underscores themes of divine grace, the importance of repentance, and the role of water in the journey toward spiritual renewal and blessing. It highlights the connection between physical elements, like water, and spiritual realities, illustrating how the act of baptism symbolizes a deeper spiritual truth.

Irenaeus of Lyons (A.D. 190)
Fragment, 34

“ ‘And dipped himself,’ says [the Scripture], ‘seven times in Jordan.’ It was not for nothing that
Naaman of old when suffering from leprosy, was purified upon his baptism, but it served as an
indication to us. For as we are lepers in sin, we are made clean, using 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 discusses the biblical story of Naaman, a figure from the Old Testament who was cured of leprosy by following the instructions of the prophet Elisha. The act of dipping in the Jordan River symbolizes purification and healing. This narrative serves as an allegory for spiritual cleansing in the early Christian tradition.

The author draws a parallel between Naaman’s physical leprosy and the spiritual leprosy of sin. Just as Naaman was healed through the waters of the Jordan, individuals are cleansed from their sins through baptism, which is seen as a sacred act that invokes the Lord’s power. This practice of baptism signifies a deep transformation, conveying the idea of being spiritually reborn.

According to early Christian doctrine, the reference to being “born again through water and the Spirit” emphasizes the necessity of baptism for salvation. It suggests that entering the kingdom of heaven requires this spiritual rebirth. Overall, the text highlights the importance of baptism as a means of purification and regeneration, linking physical healing with spiritual renewal.

Hippolytus (A.D. 217)
Discourse on the Holy Theophany, 8

“But give me now your best attention, I pray you, for I wish to go back to the fountain of life and
to view the fountain that gushes with healing. The Father of immortality sent the immortal Son
and Word into the world, who came to man to wash him with water and the Spirit; and He,
begetting us again to incorruption of soul and body, breathed into us the breath (spirit) of life,
and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will
also be God. And if he is made God by water and the Holy Spirit after the regeneration of the
layer, he is also found to be a joint heir with Christ after the resurrection from the dead.
Wherefore I preach to this effect: Come, all ye kindreds of the nations, to the immortality of the
baptism.”

Hippolytus discusses profound theological concepts centered around immortality, regeneration, and the transformative power of baptism. He begins with a call for attention, emphasizing its significance. The speaker expresses a desire to return to the “fountain of life,” symbolizing a source of spiritual renewal and healing.

The reference to the “Father of immortality” and the “immortal Son and Word” alludes to the Christian belief in God the Father and the Son Jesus Christ. It highlights the notion that Jesus was sent into the world to provide a path to spiritual rebirth through water (representing baptism) and the Holy Spirit. This rebirth signifies a transformation that leads to both the soul’s and body’s incorruption, enabling humans to share in divine qualities.

The author also introduces the idea that if humans attain immortality, they possess the potential to become divine themselves—implying a close relationship between humanity and God. The language of “joint heir with Christ” suggests that through this process of regeneration, believers are granted a share in Christ’s eternal life after resurrection.

Finally, Hippolytus extends an invitation to all nations, urging them to embrace the baptismal journey toward immortality. This call to action underscores the inclusive nature of salvation and the transformative power of accepting faith and undergoing baptism. Overall, the text is a rich exposition on the themes of renewal, divine grace, and the hope of eternal life through faith.

Cyprian of Carthage (A.D. 253)
To Stephen, 71:72

“When they come to us and to the Church which is one, ought to be baptized, because it is a small
matter to ‘lay hands on them that they may receive the Holy Ghost,’ unless they also receive the
baptism of the Church. For then finally, can they be fully sanctified, and be the sons of God, if
they are born of each sacrament; since it is written, ‘Except a man be born again of water, and of
the Spirit, he cannot enter into the kingdom of God.’… Only baptism of the holy Church, by
divine regeneration, for the kingdom of God, may be born of both sacraments because it is
written, ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of
God.’”

Cyprian presents a theological argument about the necessity of baptism within the early Christian tradition, specifically emphasizing the role of the Church in the process of spiritual rebirth.

The Bishop of Carthage asserts that individuals who come to the Church should be baptized. This suggests that baptism is not merely a ritual but a vital step for those seeking to become part of the Church and its community. The mention of laying hands on those who are baptized implies that receiving the Holy Spirit is also critically important. However, the text underscores that this reception should occur in conjunction with the Church’s baptism.

The author stresses that individuals cannot achieve full sanctification or complete spiritual transformation without being baptized through the Church. This points to a belief in the Church’s authority and the idea that true spiritual rebirth must occur within its sacramental framework.

The reference to being “born of each sacrament” implies that there are multiple sacraments requisite for entering the kingdom of God. Specifically, it highlights the necessity of being born of both water (baptism) and the Spirit (symbolizing the granting of the Holy Spirit), supporting the notion of regeneration through sacred rites.

Cyprian cites a biblical verse, emphasizing that Jesus articulated the necessity of being “born again of water and of the Spirit” to enter the kingdom of God. This scriptural reference provides authoritative backing for the argument, linking the practice of baptism to Christ’s teachings.

In short, the text advocates for the essential role of baptism and the Church in the journey toward spiritual reclamation and entry into divine fellowship, indicating that these elements cannot be separated in the Christian faith.

John Chrysostom (A.D. 387)
On the Priesthood, 3:5-6

“For no one can enter into the kingdom of Heaven except he is regenerated through water and the
Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal
life, and if all these things are accomplished only using those holy hands, I mean the hands of the
priest, how will anyone, without these, be able to escape the fire of hell, or to win those crowns
which are reserved for the victorious? These verily are entrusted with the pangs of spiritual
travail and the birth which comes through baptism: by their means, we put on Christ, and are
buried with the Son of God, and become members of that blessed Head.”

The text reflects deep theological beliefs central to Christian doctrine, specifically regarding salvation, the sacraments, and the role of the priesthood in a believer’s life.

John Chrysostom begins by emphasizing the necessity of being “regenerated through water and the Spirit,” which refers to the sacrament of baptism. This idea is rooted in John 3:5, where Jesus speaks about being born of water and the Spirit as a prerequisite for entering the Kingdom of Heaven.

The author describes baptism as a means of spiritual rebirth and becoming one with Christ. The imagery of being “buried with the Son of God” reflects the belief that through baptism, believers die to their old selves and are resurrected in Christ, thus becoming part of the Church, which is metaphorically referred to as the “blessed Head.”

The mention of eating the flesh of Christ and drinking His blood signifies the Eucharist or Holy Communion. This underscores the belief that participation in this sacrament is essential for eternal life, reflecting teachings from passages such as John 6:53-58, where Jesus invites believers to partake in His body and blood.

Chrysostom highlights the unique role of priests, suggesting that the sacraments are administered through their “holy hands.” It implies that priests act as mediators of grace, performing rituals critical for salvation and the spiritual journey of believers. There is an implicit warning that without access to these sacraments, individuals risk facing spiritual consequences, such as falling into the “fire of hell,” emphasizing the serious stakes involved in one’s spiritual state and practices.

In essence, the text articulates a communal and sacramental understanding of salvation, where the interplay of faith, the sacraments, and the priestly ministry are seen as essential components in the believer’s spiritual journey and relationship with God.

Gregory of Nyssa (ante A.D. 394)
On the Baptism of Christ

“Baptism, then, is a purification from sins, a remission of trespasses, a cause of renovation and
regeneration…Let us, however, if it seems well, persevere in enquiring more fully and more
minutely concerning Baptism, starting, as from the fountain-head, from the Scriptural
declaration, ‘Except a man be born of water and of the Spirit, he cannot enter into the kingdom of
God.’ Why are both named, and why is not the Spirit alone sufficient to complete Baptism? Man,
as we know full well, is compound, not simple, and therefore, the cognate and similar medicines
are assigned for healing to him who is twofold and conglomerate:–for his visible body, water, the
sensible element,–for his soul, which we cannot see, the Spirit invisible, invoked by faith, present
unspeakably. For ‘the Spirit breathes where He wills, and thou hearest His voice, but canst not tell
whence He cometh or whither He goeth.’ He blesses the body that is baptized and the water that
baptizes. Despise not, therefore, the Divine laver, nor think lightly of it, as a common thing, on
account of water use. For the power that operates is mighty, and the things wrought thereby are
wonderful.”

Gregory of Nyssa discusses the significance of Baptism in a theological context, emphasizing its multifaceted role in purifying and regenerating a person. He begins by defining Baptism as a means of cleansing from sins and a process that signifies both renewal and rebirth. The author points to a scriptural basis, specifically referencing the necessity of being “born of water and of the Spirit” to enter the kingdom of God, highlighting that both elements are essential.

The inquiry into why both water and the Spirit are necessary leads to a deeper understanding of human nature, which is described as compound or dual—comprising both body and soul. In this analogy, water represents the tangible, physical aspect of human existence, while the Spirit symbolizes the invisible, spiritual component. This dual requirement suggests that a holistic approach is needed for healing and transformation, addressing human life’s physical and spiritual dimensions.

Gregory further elaborates on the nature of the Spirit, emphasizing its mysterious and transcendent qualities. The Spirit is described as operating beyond human comprehension, akin to the wind that is felt but not seen. It conveys the idea that while the ritual of Baptism involves physical water, its true power comes from the divine presence and action of the Spirit, which blesses and sanctifies.

Finally, the author cautions against underestimating the significance of Baptism due to its physical elements. Rather, it is portrayed as a sacred and transformative act whose effects are profound and extraordinary. The overall message underscores the importance of recognizing and valuing the spiritual reality behind the sacrament of Baptism, encouraging a reverent approach to this vital aspect of faith, but not seen. It conveys the idea that while the ritual of Baptism involves physical water, its true power comes from the divine presence and action of the Spirit, which blesses and sanctifies.

Augustine of Hippo (A.D. 412)
On Forgiveness of sin and baptism, 43:27

“But the sacrament of baptism is undoubtedly the sacrament of regeneration: Wherefore, as the
man who has never lived cannot die, and he who has never died cannot rise again, so he who has
never been born cannot be born again. From this, the conclusion arises that no one who has not
been born could possibly have been born again in his father. Born again, however, a man must be
after he has been born because, ‘Except a man be born again, he cannot see the kingdom of God’
Even an infant, therefore, must be imbued with the sacrament of regeneration, lest without it, his
would be an unhappy exit out of this life; and this baptism is not administered except for the
remission of sins. And so much does Christ show us in this passage, for when asked, How could
such things be? He reminded His questioner of Moses’s actions when he lifted up the serpent.
Inasmuch, then, as infants are by the sacrament of baptism conformed to the death of Christ, it
must be admitted that they are also freed from the serpent’s poisonous bite unless we wilfully
wander from the rule of the Christian faith. This site, however, they did not receive in their own
actual life, but in him on whom the wound was primarily inflicted.”

Augustine of Hippo discusses the theological significance of baptism, particularly the concept of regeneration associated with it. He asserts that baptism is fundamentally a sacrament of regeneration. This idea posits that baptism symbolizes a new birth—a spiritual awakening that occurs after one is physically born.

The author presents a logical argument about the necessity of being born to experience rebirth. Just as one who has never lived cannot die, and one who has never died cannot resurrect, so too can one not experience spiritual rebirth (being “born again”) without first having been born physically.

Augustine emphasizes that even infants must receive baptism. He implies that without this sacrament, an infant’s departure from this world would be tragic (“an unhappy exit”). Thus, baptism is portrayed as crucial for the remission of sins, even for those who have not committed personal sins yet due to their young age.

Augustine references the Biblical narrative of Moses lifting the serpent as a parallel to understanding baptism’s purpose and power. This indicates that just as Moses provided a means for healing in the wilderness, baptism serves as a means of spiritual healing and protection. He strongly states that through the act of baptism, infants are conferred grace and freed from original sin, likened to being freed from the “serpent’s poisonous bite,” which symbolizes sin and its consequences.

Finally, Augustine conveys the necessity of confession and adherence to Christian faith and doctrines. While infants receive the sacrament, it reinforces that they are granted salvation through Christ’s sacrifice, emphasizing collective belief in Christ’s redemptive power.

In essence, the passage highlights the Christian doctrine regarding the importance of baptism for all, including infants, within the context of salvation and spiritual renewal. It underscores the belief that through baptism, individuals, regardless of their age, are initiated into the Christian faith and cleansed of every stain of sin.

John of Damascus (A.D. 743)
Orthodox Faith, 9

“The baptism then into Christ means that believers are baptized into Him…And He laid on us the
command to be born again of water and of the Spirit, through prayer and invocation, the Holy
Spirit drawing nigh unto the water. For since man’s nature is twofold, consisting of soul and body,
He bestowed on us a twofold purification, of water and of the Spirit the Spirit renewing that part
in us which is after His image and likeness, and the water by the grace of the Spirit cleansing the
body from sin and delivering it from corruption, the water indeed expressing the image of death,
but the Spirit affording the earnest of life.”

John of Damascus explores the Christian concept of baptism, particularly emphasizing its spiritual significance and the dual nature of purification involved in the process.

The phrase “baptized into Him” signifies a deep spiritual union between the believer and Christ. This act of baptism is not merely a ritual but a transformative experience that signifies a believer’s commitment to their faith and their incorporation into the body of Christ.

The author refers to the command for believers to be “born again of water and of the Spirit,” drawing from biblical teachings that baptism involves both a physical element (water) and a spiritual element (the Holy Spirit). This underscores the necessity of both the physical act of baptism and the inner spiritual renewal that comes from the Holy Spirit. The Holy Spirit’s involvement is critical in baptism. It is described as drawing near to the water, which engages the believer in a deeper spiritual connection. Through this relationship, the believer experiences cleansing and renewal.

Water in baptism is described as expressing the “image of death.” This suggests that the act of being submerged or washed signifies the death of an old life or sinful nature. In contrast, the Spirit is said to provide the “earnest of life,” meaning it offers a guarantee of eternal life and spiritual awakening, revitalizing the believer in a new, authentic way.

Overall, the text articulates a profound theological vision of baptism as a dual act of purification that encompasses both the physical and spiritual realms, establishing a believer into the life of Christ and facilitating a transformative encounter with the divine.

Truly, truly, I say to you, Except a man be born of water
and of the Spirit, he cannot enter into the kingdom of God.
John 3, 5

PAX VOBISCUM