Catholicity

The Sacrament of Baptism

Peter said to them, “Repent and be baptized, every one of you, in the name of Jesus
Christ for the forgiveness of your sins; and you will receive the gift of the Holy
Spirit. For the promise is made to you and to your children and to all those far off,
whomever the Lord our God will call.”
Acts 2, 38-39

A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us.
Acts 16, 14-15

My Explications of the Patristic Texts

Justin Martyr (A.D. 155)
First Apology 15:1-6

“Concerning chastity, He uttered such sentiments as these: “Whosoever looketh upon a woman to
lust after her, hath committed adultery with her already in his heart before God.” And, “If thy
right eye offend thee, cut it out; for it is better for thee to enter into the kingdom of heaven with
one eye, than, having two eyes, to be cast into everlasting fire.” And, “Whosoever shall marry her
that is divorced from another husband, committeth adultery.” And, “There are some who have
been made eunuchs of men, and some who were born eunuchs, and some who have made
themselves eunuchs for the kingdom of heaven’s sake, but all cannot receive this saying.” So that
all who, by human law, are twice married are in the eye of our Master sinners, and those who
look upon a woman to lust after her. For not only he rejects him who in act commits adultery, but
also he who desires to commit adultery: since not only our works but also our thoughts are open
before God. And many, both men and women, who have been Christ’s disciples from childhood,
remain pure at sixty or seventy years old, and I boast that I could produce such from every race of
men.”

The text reflects on the Christian teachings regarding chastity and sexual morality, emphasizing the importance of inner purity in addition to outward actions. It quotes statements attributed to Jesus that highlight several key points.

The first sentiment conveys that merely lusting after someone is equivalent to committing adultery in one’s heart. This implies that thoughts and intentions matter significantly and can carry moral weight, not just actions. The second statement uses hyperbolic language to illustrate the seriousness of avoiding sin. The suggestion to “cut out” an offending eye underscores the lengths one should go to avoid temptation and sin—prioritizing spiritual well-being over physical comfort or pleasure.

Justin Martyr mentions that marrying someone who has been divorced constitutes adultery. This reflects a strict interpretation of marital fidelity, highlighting the sanctity attributed to marriage in Christian doctrine.

The reference to eunuchs suggests that some individuals intentionally forgo sexual relationships for spiritual reasons. This passage acknowledges the diversity in human sexuality and purpose, recognizing that not everyone can or will choose this path but that it can be a noble one.

The overarching theme is that both actions and thoughts are subject to divine scrutiny. The belief is that God sees not only human actions but also intentions, implicating everyone who harbors lustful thoughts as sinners. The author affirms that many disciples of Christ maintain their purity throughout their lives, illustrating the possibility of lifelong adherence to these values. This serves as a testament to the strength of faith and the power of human resolve in upholding these teachings from as early as childhood.

Overall, the passage calls for a deep reflection on personal morality, encouraging adherents not only to act righteously but also to cultivate pure thoughts and intentions. It presents a challenging view of ethical living that prioritizes spiritual integrity above all.

Irenaeus of Lyons (A.D. 180-189)
Against Heresies, 2, 22:4

“Being thirty years old when He [Jesus] came to be baptized and then possessing the full age of a
Master, He came to Jerusalem so that All might properly acknowledge him as a Master. For He did
not seem one thing while He was another, as those affirm who describe Him as being man only in
appearance; but what He was, that He also appeared to be. Being a Master, therefore, He also
“possessed the age of a Master, not despising or evading any condition of humanity, nor setting
aside in Himself that law which He had appointed for the human race, but sanctifying every age,
by that period corresponding to it which belonged to Himself. For He came to save all through
means of Himself — all, I say, who through Him are born again to God — infants, and children,
and boys, and youths, and old men. He, therefore, passed through every age, becoming an infant
for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this
age, being at the same time made to them an example of piety, righteousness, and submission; a
youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So
likewise He was an old man for old men, that He might be a perfect Master for all, not merely as
respects the setting forth of the truth, but also as regards age, sanctifying at the same time the
aged also, and becoming an example to them likewise.”

Irenaeus discusses Jesus Christ’s nature and mission, emphasizing His humanity and the significance of His life stages in relation to humanity. It argues that Jesus, at the age of thirty, was fully recognized as a Master, indicating both his maturity and readiness to fulfill his role. The author insists that Jesus was not merely a facade or an illusion of humanity but truly embodied humanity in every aspect.

The author emphasizes that Jesus did not escape the conditions of human life; instead, He embraced them fully. This highlights the belief in the dual nature of Christ as both divine and human. Irenaeus posits that Jesus sanctified each stage of life—infancy, childhood, youth, and old age. This means that through His experiences and example, He brings holiness and significance to each age group. Moreover, Jesus is portrayed as an exemplar for everyone, regardless of age. For instance, He becomes an infant for infants, a child for children, and so on. This universality suggests that everyone can find a model in Jesus for navigating their particular life stage.

Irenaeus affirms that Jesus came to offer salvation to all, regardless of age, thus making His mission inclusive. Everyone can be “born again” through Him, highlighting the transformative power of His life and teachings. By experiencing every phase of life Himself, Jesus is presented as the “perfect Master” who can guide individuals through their respective life journeys.

In summary, the text underscores the importance of understanding Jesus not just as a divine figure but as one who fully engaged with the human experience, providing a pathway to holiness and exemplifying virtue at every stage of life. This view reassures believers that Jesus fully understands and sanctifies their experiences.

Hippolytus of Rome (A.D. 215)
Apostolic Tradition, 21:1-5

“At the hour in which the cock crows, they shall first pray over the water. When they come to the
water, it shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then
they shall take off all their clothes. The little children shall be baptized first. All of the children
who can answer for themselves, let them answer. If children cannot answer for themselves, let
their parents or someone else from their family answer for them. After this, the men will be
baptized. Finally, the women, after they have unbound their hair and removed their jewelry. No
one shall take any foreign object down into the water.”

This passage attributed to Hippolytus outlines a specific ritual involving baptism, emphasizing the purity and flow of the water used in the ceremony.

The ritual begins at dawn, signified by the crowing of a rooster. This indicates a traditional or perhaps sacred time for the ceremony, suggesting a connection to natural cycles. The requirement for the water to be pure and flowing suggests the importance of cleanliness and vitality in the baptismal process. Water from a spring or a moving body of water symbolizes freshness and life, reinforcing the significance of renewal associated with baptism. Participants are instructed to remove all clothing before baptism. This act can symbolize purity and vulnerability, emphasizing a spiritual cleansing and the shedding of worldly attachments.

The text specifies the order in which individuals are baptized, starting with little children. This shows a prioritization of innocence and the acknowledgment of children’s spiritual needs. Parents or family members are allowed to represent children who cannot respond for themselves. This highlights the communal aspect of the ritual, where family and community play a crucial role in spiritual matters. The order of baptism continues with men and concludes with women, who must unbind their hair and remove jewelry. This suggests a differentiation in roles and possibly cultural practices regarding modesty and presentation during spiritual rituals.

The prohibition of foreign objects in the water suggests that purity must be maintained throughout the ceremony. This may reflect a belief that anything impure could negate the spiritual significance of the baptism.

Overall, the text illustrates a structured approach to baptism, steeped in traditions that reflect values of purity, community, and the division of roles based on age and gender. It conveys a deep respect for the ritual’s spiritual significance and its connection to the natural world.

Origen of Alexandria (A.D. 233)
Homily on Luke, 14:5

“The passage from Scripture read today encourages me to treat it again. Little children are
baptized ‘for the remission of sins.’ Whose sins are they? When did they sin? How can this
explanation of baptismal washing be maintained in the case of small children, except according to
the interpretation we spoke of a little earlier? ‘No man is clean of stain, not even if his life upon
earth has lasted but a single day.’ Through the mystery of Baptism, the stains of birth are put
aside. For this reason, ‘unless a man be born again of water and spirit, he will not be able to enter
the kingdom of heaven.’ … So, the rebirth of Baptism contains a mystery: just as Jesus, in the
economy of the flesh, was purified by an offering, we, too, are purified by spiritual rebirth.”

The text reflects on the theological significance of baptism, particularly concerning the practice of baptizing infants. It raises several important questions about the nature of sin and the rationale behind infant baptism.

Origen begins by questioning the nature of sin in the context of infants. He asks whose sins are forgiven when little children are baptized, considering they have not yet had the opportunity to commit personal sins. This prompts a deeper exploration of original sin, a doctrine in many Christian traditions that suggests all humans inherit a sinful nature due to the Fall of Adam and Eve.

The author references the belief that “no man is clean of stain,” indicating that sin affects all humans from birth. This aligns with the idea that baptism is necessary for the cleansing of original sin—an essential belief for the early Church.

Baptism is portrayed as a transformative act that purifies individuals. The phrase “unless a man is born again of water and the Spirit” emphasizes that baptism is a prerequisite for entering the kingdom of heaven. This indicates that baptism is not merely a ritual but a vital spiritual rebirth that connects the believer with God’s grace. Origen points out that baptism entails a mystery akin to the purification that Jesus experienced. He suggests that just as Jesus was made clean through His sacrifice, believers are spiritually reborn and cleansed through the act of baptism.

The passage underscores the importance of baptism in the Christian faith. It signifies a new beginning, the removal of original sin, and the individual’s entry into a community of faith. Overall, the text emphasizes the theological underpinnings of baptism, particularly for infants, framing it as a necessary step towards salvation and spiritual purity within the Christian tradition.

Cyprian of Carthage (A.D. 251)
To Fidus, Epistle 58(64):2, 6

“But concerning the case of infants, which you say should not be baptized within the second or
third day after their birth, and that the ancient law of circumcision should be followed, so that
you believe a newborn should not be baptized and sanctified until the eighth day… Therefore,
dearest brother, in our council, we thought that no one should be prevented from baptism… we
believe this should be even more so for infants and newly-born persons…”

Cyprian discusses the practice of baptizing infants and newborns, referencing historical traditions related to circumcision. He addresses a proposal that suggests delaying baptism until the eighth day after birth, aligning it with the ancient Jewish custom of circumcision, which is traditionally performed on the eighth day.

However, the Bishop of Carthage emphasizes a more inclusive stance, arguing that no one, particularly infants, should be denied baptism. This indicates a belief in the importance of early baptism for spiritual sanctification and inclusion within the faith community. The conclusion reached by the council reflects a compassionate perspective, advocating for the accessibility of baptism for all infants, regardless of their age.

The overall message focuses on the significance of baptism as a rite of passage that should be available to every newborn, highlighting the value of initiating them into the religious community as early as possible.

Gregory Nazianzen (A.D. 381)
Oration on Holy Baptism, 40:17: 28

“Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his
childhood; from his very tenderest age, let him be consecrated by the Spirit. Fearest thou the Seal
on account of the weakness of nature? O, what a small-souled mother, and of how little faith!
Why, Anna, even before Samuel was born 1 Samuel 1:10, promised him to God, and after his birth
consecrated him at once, and brought him up in the priestly habit, not fearing anything in human
nature, but trusting in God. You have no need of amulets or incantations, with which the Devil
also comes in, stealing worship from God for himself in the minds of vainer men. Give your child
the Trinity, that great and noble Guard. Be it so, some will say, in the case of those who ask for
Baptism, what have you to say about those who are still children and conscious neither of the
loss nor of the grace? Are we to baptize them, too? Certainly, if any danger arises. For it is better
that they should be unconsciously sanctified than depart unsealed and uninitiated.”

The text emphasizes the importance of consecrating and sanctifying children, particularly infants, to protect their spiritual well-being from an early age. The primary message advocates for a proactive approach to nurturing a child’s faith and spiritual identity, highlighting the idea that parents should not allow negative influences or sin to take hold of their children.

Gregory urges parents to consecrate their children early, through the Holy Spirit, suggesting this is vital for their spiritual growth. This reflects a belief that foundational faith practices can protect children from sin. He challenges parents who may hesitate to take such steps due to concerns about human weaknesses or the integrity of their faith. Using the example of Hannah and Samuel from the Bible, he points out that deep faith and commitment can overcome fears about potential shortcomings in parenting.

Further, the author warns against reliance on amulets and incantations, which are portrayed as misguided attempts to offer protection that ultimately detract from the true worship of God. Instead, he advocates for a focus on the divine protection offered by the Holy Trinity.

Gregory also addresses the question of whether to baptize children who are too young to understand their faith. He argues that it is better to baptize them in cases of potential danger, ensuring they are sanctified even unconsciously rather than remain “unsealed” or spiritually vulnerable.

Overall, the oration promotes a sense of urgency and responsibility among parents regarding their children’s spiritual upbringing, encouraging active engagement in their faith and reliance on divine guidance.

Augustine of Hippo (A.D. 400)
On Baptism against the Donatist, 4:24:31

“And if any one seeks for divine authority in this matter, though what is held by the whole
Church, and that not as instituted by Councils, but as a matter of invariable custom, is rightly
held to have been handed down by apostolical authority, still we can form a true conjecture of
the value of the sacrament of baptism in the case of infants, from the parallel of circumcision,
which was received by God’s earlier people, and before receiving which Abraham was justified, as
Cornelius also was enriched with the gift of the Holy Spirit before he was baptized.”

Augustine discusses the significance of certain traditions within the Church and their connection to apostolic authority. He emphasizes that the Church’s beliefs and practices, particularly those established through long-standing custom rather than formal councils, are viewed as legitimate because they are thought to have been passed down from the apostles. This highlights the importance of tradition in the Church’s understanding of its teachings.

Augustine also draws a parallel between infant baptism in Christianity and circumcision in Judaism, suggesting that both practices hold substantial theological weight. Circumcision was an important rite for the Jewish people, and the author points out that figures like Abraham were deemed righteous before undergoing this ritual. This sets the stage for comparing it to the New Testament event where Cornelius received the Holy Spirit before baptism, indicating that divine grace and acceptance may precede the act of baptism itself.

In essence, the text argues for the validity of infant baptism by establishing a connection to religious customs and the overarching principles of grace present in scriptural examples. It portrays a continuity between the Old Testament and the New Testament practices, suggesting that both rituals serve a similar purpose in God’s covenant with humanity.

Jerome (A.D. 403)
To Laeta, Epistle 107:6

“While the son is a child and thinks as a child until he comes to years of discretion to choose
between the two roads to which the letter of Pythagoras points, his parents are responsible for his
actions, whether good or bad. But perhaps you imagine that, if they are not baptized, the children
of Christians are liable for their own sins and that no guilt attaches to parents who withhold from
baptism those who, because of their tender age, can offer no objection to it. The truth is that, as
baptism ensures the child’s salvation, this, in turn, brings advantage to the parents. Whether you
would offer your child or not lay within your choice, but now that you have offered her, you
neglect her at your peril.”

The text discusses the concept of childhood innocence and parental responsibility, particularly in the context of early Christian beliefs about baptism and salvation.

In his epistle, Jerome begins by emphasizing that a son thinks like a child until he reaches a certain age where he can understand moral complexities—symbolically represented by “the two paths indicated by the letter of Pythagoras.” This suggests that children begin to discern right from wrong as they grow. Yet, during childhood, parents are responsible for their child’s actions. This implies that children, due to their lack of maturity and understanding, cannot be held accountable for their actions as adults would be.

Jerome addresses a common belief regarding baptism, which is significant in the Christian faith. He suggests that if children are not baptized, they might be seen as accountable for their own sins. However, the author argues against this notion by stating that baptism ensures the child’s salvation, which in turn benefits the parents—possibly by alleviating feelings of guilt or responsibility regarding their child’s spiritual well-being.

Jerome concludes by stressing the importance of the parents’ choice to have their child baptized. He emphasizes that once this decision is made, parents are also responsible for the child’s overall well-being, indicating that spiritual practices should be accompanied by attention to the child’s holistic needs.

In short, the text reflects on the intertwining of spiritual beliefs, parental duties, and the transition from childhood to adulthood, highlighting the complexity of these relationships and responsibilities.

“Let the little children come to Me, and do not forbid them;
for of such is the kingdom of heaven.”
Matthew 19, 14

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