(Updated April 11, 2025)
This Quote Archive is on the Sacrament of Baptism. Each Archive is a treasury of original source quotes on various topics relevant to the Catholic Faith, and addressed in Becoming Catholic articles. They are intended to help people explore the “gold, silver, and precious gems” that have been mined and sifted from the sources of the Great Tradition by Eternal Christendom as a labor of love for our readers, and all seekers of Truth. They are periodically updated as more research is completed.
Some Quote Archives cover topics that include multiple sub-topics, in which individual quotes only address particular sub-topics. The Sacrament of Baptism one such topic. Therefore, in order to help readers more easily identify the sub-topics addressed in each quote, they will be listed in alphabetical order after each citation.
The sub-topics n this Quote Archive are:
- BLOOD (baptism by blood, i.e. martyrdom)
- DESIRE (baptism by desiring to come to the Catholic Faith/Church)
- INFANT (baptism of infants)
- REGENERATION (baptism as the sacrament of regeneration, rebirth, and being “born again”)
Apostolic Era Documents
The Shepherd of Hermas (c. 80)
(Book 2, Fourth Commandment, Ch. 3)
And I said, โI heard, sir, some teachers maintain that there is no other repentance than that which takes place, when we descended into the water and received remission of our former sins.โ He said to me, โThat was sound doctrine which you heard; for that is really the case. For he who has received remission of his sins ought not to sin anymore, but to live in purity.โ
โSt. Clement,โ Second Letter (c. 80)
For if we do the will of Christ, we shall find rest; otherwise, nothing shall deliver us from eternal punishment, if we disobey His commandments. For thus also says the Scripture in Ezekiel, If Noah, Job, and Daniel should rise up, they should not deliver their children in captivity. Now, if men so eminently righteous are not able by their righteousness to deliver their children, how can we hope to enter into the royal residence of God unless we keep our baptism holy and undefiled? Or who shall be our advocate, unless we be found possessed of works of holiness and righteousness?
St. Barnabas (first century)
St. Barnabas (possibly), Letter of Barnabas (c. 75)
Let us further inquire whether the Lord took any care to foreshadow the water [of baptism] and the cross. Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure another for themselvesโฆMark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the waterโฆFurther, what says He? โAnd there was a river flowing on the right, and from it arose beautiful trees; and whosoever shall eat of them shall live foreverโ (Ezek. 47:12). This means, 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 spiritโฆ
St. Ignatius of Antioch (died c. 107) | EAST
St. Ignatius of Antioch, Letter to Polycarp
Let none of you be found a deserter. Let your baptism endure as your arms; your faith as your helmet; your love as your spear; your patience as a complete panoply. Let your works be the charge assigned to you, that you may receive a worthy recompense. Be long-suffering, therefore, with one another, in meekness, as God is towards you. May I have joy of you forever!
St. Justin Martyr (c. 100-165) | EAST
St. Justin Martyr, First Apology
I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, โUnless you be born again, you shall not enter into the kingdom of heavenโ (John 3:5)โฆ
And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name aloneโฆAnd this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.
St. Justin Martyr, Dialogue with Trypho
(ยง14) By reason, therefore, of this laver of repentance and knowledge of God, which has been ordained on account of the transgression of Godโs people, as Isaiah cries, we have believed, and testify that that very baptism which he announced is alone able to purify those who have repented; and this is the water of life. But the cisterns which you [the Jews] have dug for yourselves are broken and profitless to you. For what is the use of that baptism which cleanses the flesh and body alone? Baptize the soul from wrath and from covetousness, from envy, and from hatred; and, lo! The body is pureโฆ
(ยง19) โฆWherefore also God has announced that you [the Jews] have forsaken Him, the living fountain, and dug for yourselves broken cisterns which can hold no water. Even you, who are the circumcised according to the flesh, have need of our circumcision; but we, having the latter, do not require the formerโฆ
(ยง43) โฆAnd we, who have approached God through Him, have received not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism, since we were sinners, by Godโs mercy; and all men may equally obtain itโฆ
St. Irenaeus of Lyon (c. 130-c. 202) | EAST/WEST
St. Irenaeus of Lyon, Against Heresies (c. 180)
It happens that their [hereticsโ] tradition respecting redemption is invisible and incomprehensible, as being the mother of things which are incomprehensible and invisible; and on this account, since it is fluctuating, it is impossible simply and all at once to make known its nature, for every one of them hands it down just as his own inclination prompts. Thus there are as many schemes of redemption as there are teachers of these mystical opinions. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole [Christian] faith.
(Book 2, Ch. 22, ยง4) | INFANT BAPTISM
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 Himselfโall, I say, who through Him are born again to Godโinfants, 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.
(ยง1) โฆAnd again, giving to the disciples the power of regeneration into God, He said to them, โGo and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghostโ (Matt. 28:19).
(ยง2) Wherefore also the Lord promised to send the Comforter [John 16:7], who should join us to God. For as a compacted lump of dough cannot be formed of dry wheat without fluid matter, nor can a loaf possess unity, so, in like manner, neither could we, being many, be made one in Christ Jesus without the water from heaven. And as dry earth does not bring forth unless it receive moisture, in like manner we also, being originally a dry tree, could never have brought forth fruit unto life without the voluntary rain from above. 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. Wherefore both are necessary, since both contribute towards the life of Godโฆ
For the Lord who formed the visual powers is He who made the whole man, carrying out the will of the Father. And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the laver of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, โGo to Siloam, and washโ (John 9:7); thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. And for this reason when he was washed he came seeing, that he might both know Him who had fashioned him, and that man might learn [to know] Him who has conferred upon him life.
St. Irenaeus of Lyon, On the Apostolic Preaching1
(ยงยง3, 7, 41-42)
(ยง3) โฆSo, faith procures this for us, as the elders, the disciples of the apostles, have handed down to us: firstly, it exhorts us to remember that we have received baptism for the remission of sins, in the name of God the Father, and in the name of Jesus Christ, the Son of God, [who as] incarnate, and died, and was raised, and in the Holy Spirit of God; and that this baptism is the seal of eternal life and rebirth unto God, that we may no longer be sons of mortal men, but of the eternal and everlasting Godโฆ 42 | 44
(ยง7) For this reason the baptism of our regeneration takes place through these three articles, granting us regeneration unto God the Father through His Son by the Holy Spirit: for those who bear the Spirit of God are led to the Word, that is to the Son, while the Son presents [them] to the Father, and the Father furnishes incorruptibilityโฆ 44 | 66
(ยง41) โฆ[T]he apostles, who being sent by Him, with the power of the Holy Spirit, into the whole world, realized the call of the Gentiles, showing mankind the way of life, turning them away from idols and from fornication and from avarice, cleansing their souls and bodies by the baptism of water and the Holy Spirit, distributing and dispensing the Holy Spirit, which they received from the Lord, to the faithfulโand in this way they established the churchesโฆ 66 | 67
(ยง42) For thus do the faithful keep, having the Holy Spirit constantly dwelling in them, who was given from Him [God] at baptism and kept by the recipient living in truth and holiness and righteousness and patienceโฆ
St. Irenaeus of Lyon, Fragments from the Lost Writings of Irenaeus
โAnd [Naaman] dipped himself,โ says [the Scripture], โseven times in Jordanโ (2 Kings 5:14). 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: โUnless a man be born again through water and the Spirit, he shall not enter into the kingdom of heavenโ (John 3:5).
St. Theophilus of Antioch (died c. 183-85) | EAST
St. Theophilus of Antioch, To Autolycus
Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of menโs being destined to receive repentance and remission of sins, through the water and laver of regeneration [baptism]โas many as come to the truth, and are born again, and receive blessing from God.
St. Clement of Alexandria (c. 150-c. 215) | EAST
St. Clement of Alexandria, The Instructor
(Ch. 6) โฆBeing baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect; being made perfect, we are made immortal. โI,โ says He, โhave said that you are gods, and all sons of the Highestโ (Ps. 82:6). 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 clearlyโฆ[T]hus also we who are baptized, having wiped off the sins which obscure the light of the Divine Spirit, have the eye of the spirit free, unimpeded, and full of light, by which alone we contemplate the Divine, the Holy Spirit flowing down to us from above. This is the eternal adjustment of the vision, which is able to see the eternal light, since like loves like; and that which is holy, loves that from which holiness proceeds, which has appropriately been termed lightโฆFor what ignorance has bound ill, is by knowledge loosed well; those bonds are with all speed slackened by human faith and divine grace, our transgressions being taken away by one Paeones medicine, the baptism of the Word. We are washed from all our sins, and are no longer entangled in evil. This is the one grace of illumination, that our characters are not the same as before our washing. And since knowledge springs up with illumination, shedding its beams around the mind, the moment we hear, we who were untaught become disciples. Does this, I ask, take place on the advent of this instruction? You cannot tell the time. For instruction leads to faith, and faith with baptism is trained by the Holy SpiritโฆIn the same way, therefore, we also, repenting of our sins, renouncing our iniquities, purified by baptism, speed back to the eternal light, children to the Father.
(Ch. 12) โฆHe Himself formed man of the dust, and regenerated him by water; and made him grow by his Spirit; and trained him by His word to adoption and salvation, directing him by sacred precepts; in order that, transforming earth-born man into a holy and heavenly being by His advent, He might fulfil to the utmost that divine utterance, Let Us make man in Our own image and likeness [Gen. 1:26]. And, in truth, Christ became the perfect realization of what God spoke; and the rest of humanity is conceived as being created merely in His imageโฆ
St. Clement of Alexandria, The Stromata
It ought to be known, then, that those who fall into sin after baptism are those who are subjected to discipline; for the deeds done before are remitted [by baptism], and those done after are purged [by penance]โฆ
St. Clement of Alexandria, Fragments, Parable of the Prodigal Son
For it is said, โPut on him the best robe,โ which was his the moment he obtained baptism. I mean the glory of baptism, the remission of sins, and the communication of the other blessings, which he obtained immediately he had touched the fontโฆ
Tertullian (c. 155-c. 220) | WEST
Tertullian, On Baptism (c. 203)
(Ch. 1) Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life! A treatise on this matter will not be superfluous; instructing not only such as are just becoming formed (in the faith), but them who, content with having simply believed, without full examination of the grounds of the traditions, carry (in mind), through ignorance, an untried though probable faith. The consequence is, that a viper of the Cainite heresy, lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism. Which is quite in accordance with nature; for vipers and asps and basilisks themselves generally do affect arid and waterless places. But we, little fishes, after the example of our ฮฮงฮฮฅฮฃ Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water; so that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes, by taking them away from the water!โฆ
(Ch. 5) โฆAnd thus, when the grace of God advanced to higher degrees among men [John 1:16-17], an accession of efficacy was granted to the waters and to the angel. They who were wont to remedy bodily defects, now heal the spirit; they who used to work temporal salvation now renew eternal; they who did set free but once in the year, now save peoples in a body daily, death being done away through ablution of sins. The guilt being removed, of course the penalty is removed too. Thus man will be restored for God to His likeness, who in days bygone had been conformed to the image of God; (the image is counted (to be) in his form: the likeness in his eternity) for he receives again that Spirit of God which he had then first received from His afflatus, but had afterward lost through sinโฆ
(Ch. 7) โฆ[I]n the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sinsโฆ
(Ch. 11) โฆ[N]o other [baptism] exists, except that of Christ subsequently; which at that time, of course, could not be given by His disciples, inasmuch as the glory of the Lord had not yet been fully attained, nor the efficacy of the font [of baptism] established through the passion and the resurrection; because neither can our death see dissolution except by the Lordโs passion, nor our life be restored without His resurrection.
(Ch. 12) โฆ[T]he prescript is laid down that โwithout baptism, salvation is attainable by noneโ (chiefly on the ground of that declaration of the Lord, who says, โUnless one be born of water, he has not lifeโ)โฆ
(Ch. 13) Here, then, those miscreants provoke questions. And so they say, โBaptism is not necessary for them to whom faith is sufficient; for withal, Abraham pleased God by a sacrament of no water, but of faith.โ But in all cases it is the later things which have a conclusive force, and the subsequent which prevail over the antecedent. Grant that, in days gone by, there was salvation by means of bare faith, before the passion and resurrection of the Lord. But now that faith has been enlarged, and has become a faith which believes in His nativity, passion, and resurrection, there has been an amplification added to the sacrament, viz., the sealing act of baptism; the clothing, in some sense, of the faith which before was bare, and which cannot exist now without its proper law. For the law of baptizing has been imposed, and the formula prescribed: โGo,โ He says, โteach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.โ The comparison with this law of that definition, โUnless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavensโ (John 3:5), has tied faith to the necessity of baptism. Accordingly, all thereafter who became believers used to be baptized. Then it was, too, that Paul, when he believed, was baptized; and this is the meaning of the precept which the Lord had given him when smitten with the plague of loss of sight, saying, โArise, and enter Damascus; there shall be demonstrated to you what you ought to doโ (Acts 9:6), to witโbe baptized, which was the only thing lacking to himโฆ
(Ch. 16) We have indeed, likewise, a second font, (itself withal one with the former) of blood, to wit; concerning which the Lord said, โI have to be baptized with a baptism,โ when He had been baptized already. For He had come โby means of water and bloodโ (1 John 5:6), just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. This is the baptism which both stands in lieu of the fontal bathing when that has not been received, and restores it when lostโฆ
(Ch. 20) They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all by-gone sins, that they may express the meaning even of the baptism of John: โThey were baptized,โ says (the Scripture), โconfessing their own sins.โ To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes: for we do at the same time both make satisfaction for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defenses against the temptations which will closely followโฆTherefore, blessed ones [catechumens], whom the grace of God awaits, when you ascend from that most sacred font of your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts [1 Cor. 12:4-12] may be supplied youโฆ
Tertullian, On the Resurrection of the Flesh
Now such remarks have I wished to advance in defense of the flesh, from a general view of the condition of our human nature. Let us now consider its special relation to Christianity, and see how vast a privilege before God has been conferred on this poor and worthless substance. It would suffice to say, indeed, that there is not a soul that can at all procure salvation, except it believe while it is in the flesh, so true is it that the flesh is the very condition on which salvation hinges. And since the soul is, in consequence of its salvation, chosen to the service of God, it is the flesh which actually renders it capable of such service. The flesh, indeed, is washed, in order that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed (with the cross), that the soul too may be fortified; the flesh is shadowed with the imposition of hands, that the soul also maybe illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul likewise may fatten on its God. They cannot then be separated in their recompense, when they are united in their serviceโฆ
Tertullian, An Answer to the Jews
[T]he obduracy of this world had been sunk in the profundity of error, and is freed in baptism by the โwoodโ of Christ, that is, of His Passionโฆ
St. Hippolytus of Rome (c. 170-235) | WEST
St. Hippolytus of Rome, Discourse on the Holy Theophany
(ยง6) Do you see, beloved, how many and how great blessings we would have lost, if the Lord had yielded to the exhortation of John, and declined baptism? For the heavens were shut before this; the region above was inaccessible. We would in that case descend to the lower parts, but we would not ascend to the upper. But was it only that the Lord was baptized? He also renewed the old man, and committed to him again the scepter of adoption. For straightway the heavens were opened to Him. A reconciliation took place of the visible with the invisible; the celestial orders were filled with joy; the diseases of earth were healed; secret things were made known; those at enmity were restored to amity. For you have heard the word of the evangelist, saying, โThe heavens were opened to Him,โ on account of three wonders. For when Christ the Bridegroom was baptized, it was meet that the bridal-chamber of heaven should open its brilliant gatesโฆ
(ยง8) 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 in order 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 laver he is found to be also joint-heir with Christ after the resurrection from the dead. Wherefore I preach to this effect: Come, all you kindreds of the nations, to the immortality of the baptism. I bring good tidings of life to you who tarry in the darkness of ignorance. Come into liberty from slavery, into a kingdom from tyranny, into incorruption from corruption. And how, says one, shall we come? How? By water and the Holy Ghost. This is the water in conjunction with the Spirit, by which paradise is watered, by which the earth is enriched, by which plants grow, by which animals multiply, and (to sum up the whole in a single word) by which man is begotten again and endued with life, in which also Christ was baptized, and in which the Spirit descended in the form of a doveโฆ
(ยง10) Come then, be begotten again, O man, into the adoption of God. And how? Says one. If you practice adultery no more, and commit not murder, and serve not idols; if you are not overmastered by pleasure; if you do not suffer the feeling of pride to rule you; if you clean off the filthiness of impurity, and put off the burden of sin; if you cast off the armor of the devil, and put on the breastplate of faith, even as Isaiah says, โWash, and seek judgment, relieve the oppressed, judge the fatherless, and plead for the widow. And come and let us reason together, says the Lord. Though your sins be as scarlet, I shall make them white as snow; and though they be like crimson, I shall make them white as wool. And if you be willing, and hear my voice, you shall eat the good of the landโ (Isa. 1:16-19). Do you see, beloved, how the prophet spoke 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 adoptionโhe 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. To Him be the glory and the power, together with His most holy, and good, and quickening Spirit, now and ever, and to all the ages of the ages. Amen.
St. Hippolytus of Rome, On the Apostolic Tradition2
(ยง21) | INFANT BAPTISM
You are to baptize the little ones first. All of those who are able to speak for themselves should speak. With regard to those who cannot speak for themselves, their parents, or somebody who belongs to their family, should speakโฆ 133 | 134
And the bishop, laying his hand on them invokes, saying: “Lord God, you have made these worthy to deserve the remission of sins through the washing of regeneration; grant that they may be filled with the Holy Spirit, sending your grace upon them so they may serve you in accordance with your will; for to you be glory, to the Father and 134 | 135 the Son with the Holy Spirit in the holy church both now and to the ages of ages. Amen.”
St. Hippolytus of Rome, Christ and Antichrist
And she bears in her midst also the trophy (which is erected) over death; for she carries with her the cross of the Lord. For her prow is the east, and her stern is the west, and her hold is the south, and her tillers are the two Testaments; and the ropes that stretch around her are the love of Christ, which binds the Church; and the net which she bears with her is the laver of the regeneration [baptism] which renews the believing, whence too are these gloriesโฆ
Origen (c. 184-c. 253) | EAST
Origen, Exhortation to Martyrdom3
(ยง30) | BLOOD | REGENERATION
Let us remember also the sins that we have committed, and that except by baptism it is not possible to obtain remission of sins. But according to the laws of the Gospel one cannot be baptized twice in water and the spirit for the remission of sins. We are given, however, the baptism of martyrdom. Obviously it bears this name from the fact that to the text “Can you drink of the chalice that I drink?” there is subjoined “or be baptized with the baptism wherewith I am baptized?” (Mark 10:39). Note also that the baptism of martyrdom, as received by our Savior, atones for the world; so, too, when we receive it, it serves to atone for many. Just as they who assisted at the altar according to the law of Moses seemed to procure for the Jews remission for sins by the blood of goats and oxen, so the souls of believers that “are beheaded for the testimony of Jesus” (Apoc. 20:4), do not assist in vain at the altar of heaven, but procure for them that pray the remission of sins. And likewise we learn that as the High Priest Jesus Christ offered Himself in sacrifice, so the priests, whose leader He is, also offer themselves in sacrifice; for this reason one sees them at the altar as their proper place. But while some of the priests were without blemish and offered victims without blemish and so performed the divine service, others had blemishes such as are listed by Moses in Leviticus [Lev. 21:17-21], and were kept away from the altar. Who then is the priest without blemish who can offer a victim without blemish, if not he who bears witness to the last and fulfills every requirement of the concept of martyrdom? We have already spoken of him above [Christ].
Origen, Homily No. 8 on Leviticus
(Ch. 3, ยง5) | INFANT BAPTISM
But if it pleases you to hear what other saints also might think about this birthday, hear David speaking, “In iniquity I was conceived and in sins my mother brought me forth” (Ps. 50:7), showing that every soul which is born in flesh is polluted by the fil “of iniquity and sin”; and for this reason we can say 157 | 158 what we already have recalled above, “No one is pure from uncleanness even if his life is only one day long” (Job 14:4-5). To these things can be added the reason why it is required, since the baptism of the Church is given for the forgiveness of sins, that, according to the observance of the Church, that baptism also be given to infants; since, certainly, if there were nothing in infants that ought to pertain to forgiveness and indulgence, then the grace of baptism would appear superfluous.
Origen, Commentary on the Gospel of John
Regeneration did not take place with John, but with Jesus through His disciples it does so, and what is called the laver of regeneration takes place with renewal of the Spiritโฆ
Origen, Commentary on Romans4
(Book 5, Ch. 9, ยง11) | INFANT BAPTISM
It is on this account as well that the Church has received the tradition from the apostles to give baptism even to little children. For they to whom the secrets of the divine mysteries are committed [1 Cor. 4:1] were aware that in everyone was sin’s innate defilement, which needed to be washed away through water and the Spirit [John 3:5].
St. Cyprian of Carthage (c. 210-258) | WEST
While St. Cyprian was incorrect about the validity of baptism among heretics (who maintained the Trinitarian formula), his various letters nevertheless make it clear the Church believed in baptismal regeneration.
St. Cyprian of Carthage, Letter 1: To Donatus (246)
(ยง3) While I was still lying in darkness and gloomy night, wavering hither and there, tossed about on the foam of this boastful age, and uncertain of my wandering steps, knowing nothing of my real life, and remote from truth and light, I used to regard it as a difficult matter, and especially as difficult in respect of my character at that time, that a man should be capable of being born againโa truth which the divine mercy had announced for my salvationโand that a man quickened to a new life in the layer of saving water should be able to put off what he had previously been; and, although retaining all his bodily structure, should be himself changed in heart and soul. โHow,โ said I, โis such a conversion possible, that there should be a sudden and rapid divestment of all which, either innate in us has hardened in the corruption of our material nature, or acquired by us has become inveterate by long accustomed use? These things have become deeply and radically ingrained within usโฆโ…
(ยง4) These were my frequent thoughts. For as I myself was held in bonds by the innumerable errors of my previous life, from which I did not believe that I could by possibility be delivered, so I was disposed to acquiesce in my clinging vices; and because I despaired of better things, I used to indulge my sins as if they were actually parts of me, and indigenous to me. But after that, by the help of the water of new birth, the stain of former years had been washed away, and a light from above, serene and pure, had been infused into my reconciled heartโafter that, by the agency of the Spirit breathed from heaven, a second birth had restored me to a new manโthen, in a wondrous manner, doubtful things at once began to assure themselves to me, hidden things to be revealed, dark things to be enlightened, what before had seemed difficult began to suggest a means of accomplishment, what had been thought impossible, to be capable of being achieved; so that I was enabled to acknowledge that what previously, being born of the flesh, had been living in the practice of sins, was of the earth earthly, but had now begun to be of God, and was animated by the Spirit of holinessโฆ
St. Cyprian of Carthage, Letter 51: To Antonianus
[I]t is written, โAlms do deliver from deathโ (Tob. 4:10), and not, assuredly, from that death which once the blood of Christ extinguished, and from which the saving grace of baptism and of our Redeemer has delivered us, but from that which subsequently creeps in through sinsโฆ
St. Cyprian of Carthage, Letter 54: To Pope Cornelius
The highest degree of happiness is, not to sin; the second, to acknowledge our sins. In the former, innocence flows pure and unstained to preserve us; in the latter, there comes a medicine to heal us. Both of these they have lost by offending God, both because the grace is lost which is received from the sanctification of baptism, and repentance comes not to their help, whereby the sin is healedโฆ
St. Cyprian of Carthage, Letter 58: To Fidus (253)
(ยงยง2, 5-6) | INFANT BAPTISM
(ยง2) But in respect of the case of the infants, which you say ought not to be baptized within the second or third day after their birth, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to anyone born of man. For as the Lord says in His Gospel, โThe Son of man is not come to destroy menโs lives, but to save themโ (Luke 9:56), as far as we can, we must strive that, if possible, no soul be lost. For what is wanting to him who has once been formed in the womb by the hand of God? To us, indeed, and to our eyes, according to the worldly course of days, they who are born appear to receive an increase. But whatever things are made by God, are completed by the majesty and work of God their Makerโฆ
(ยง5) For which reason we think that no one is to be hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, โThe Lord has said to me that I should call no man common or uncleanโ (Acts 10:28). But if anything could hinder men from obtaining grace, their more heinous sins might rather hinder those who are mature and grown up and older. But again, if even to the greatest sinners, and to those who had sinned much against God, when they subsequently believed, remission of sins is grantedโand nobody is hindered from baptism and from graceโhow much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sinsโthat to him are remitted, not his own sins, but the sins of another.
(ยง6) 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. We bid you, dearest brother, ever heartily farewell.
St. Cyprian of Carthage, Letter 62: To Caecilius
โIf any man thirst, let him come and drink. He that believes in me,โ as the Scripture says, โout of his belly shall flow rivers of living water.โ And that it might be more evident that the Lord is speaking there, not of the cup, but of baptism, the Scripture adds, saying, โBut this spoke He of the Spirit, which they that believe in Him should receive.โ For by baptism the Holy Spirit is received; and thus by those who are baptized, and have attained to the Holy Spirit, is attained the drinking of the Lordโs cup. And let it disturb no one, that when the divine Scripture speaks of baptism, it says that we thirst and drink, since the Lord also in the Gospel says, โBlessed are they which do hunger and thirst after righteousnessโ (Matt. 5:6); because what is received with a greedy and thirsting desire is drunk more fully and plentifully. As also, in another place, the Lord speaks to the Samaritan woman, saying, โWhosoever drinks of this water shall thirst again; but whosoever drinks of the water that I shall give him, shall not thirst foreverโ (John 4:13-14). By which is also signified the very baptism of saving water, which indeed is once received, and is not again repeated. But the cup of the Lord is always both thirsted for and drunk in the Church.
St. Cyprian of Carthage, Letter 71: To St. Pope Stephen
But the subject in regard to which we had chiefly to write to you, and to confer with your gravity and wisdom, is one that more especially pertains both to the priestly authority and to the unity, as well as the dignity, of the Catholic Church, arising as these do from the ordination of the divine appointmentโฆ[When] they receive also the baptism of the Church. For then finally can they be fully sanctified, and be the sons of God, if they be born of each sacrament; since it is written, โUnless a man be born again of water, and of the Spirit, he cannot enter into the kingdom of Godโ (John 3:5).
St. Cyprian of Carthage, Letter 72: To Jubaianus
(ยง21) โฆBut if not even the baptism of a public confession and blood can profit a heretic to salvation, because there is no salvation out of the Church, how much less shall it be of advantage to him, if in a hiding-place and a cave of robbers, stained with the contagion of adulterous water, he has not only not put off his old sins, but rather heaped up still newer and greater ones!โฆAnd therefore it behooves those to be baptized who come from heresy to the Church, that so they who are prepared, in the lawful, and true, and only baptism of the holy Church, by divine regeneration, for the kingdom of God, may be born of both sacraments, because it is written, โUnless a man be born of water and of the Spirit, he cannot enter into the kingdom of Godโ (John 3:5).
(ยง22) โฆ[T]hey certainly are not deprived of the sacrament of baptism who are baptized with the most glorious and greatest baptism of blood, concerning which the Lord also said, that He had “
another baptism to be baptized with” (Luke 12:50). But the same Lord declares in the Gospel, that those who are baptized in their own blood, and sanctified by suffering, are perfected, and obtain the grace of the divine promise, when He speaks to the thief believing and confessing in His very passion, and promises that he should be with Himself in paradise.
St. Cyprian of Carthage, Letter 73: To Pompey
(ยง5) โฆMoreover, it is silly to say, that although the second birth is spiritual, by which we are born in Christ through the laver of regeneration, one may be born spiritually among the heretics, where they say that the Spirit is not. For water alone is not able to cleanse away sins, and to sanctify a man, unless he have also the Holy Spirit. Wherefore it is necessary that they should grant the Holy Spirit to be there, where they say that baptism is; or else there is no baptism where the Holy Spirit is not, because there cannot be baptism without the Spirit.
(ยง6) But what a thing it is, to assert and contend that they who are not born in the Church can be the sons of God! For the blessed apostle sets forth and proves that baptism is that wherein the old man dies and the new man is born, saying, โHe saved us by the washing of regenerationโ (Tit. 3:5). But if regeneration is in the washing, that is, in baptism, how can heresy, which is not the spouse of Christ, generate sons to God by Christ? For it is the Church alone which, conjoined and united with Christ, spiritually bears sons; as the same apostle again says, โChrist loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of waterโ (Eph. 5:25-26). If, then, she is the beloved and spouse who alone is sanctified by Christ, and alone is cleansed by His washing, it is manifest that heresy, which is not the spouse of Christ, nor can be cleansed nor sanctified by His washing, cannot bear sons to God.
(ยง7) But further, one is not born by the imposition of hands when he receives the Holy Ghost, but in baptism, that so, being already born, he may receive the Holy Spirit, even as it happened in the first man Adam. For first God formed him, and then breathed into his nostrils the breath of life. For the Spirit cannot be received, unless he who receives first have an existence. But as the birth of Christians is in baptism, while the generation and sanctification of baptism are with the spouse of Christ alone, who is able spiritually to conceive and to bear sons to God, where and of whom and to whom is he born, who is not a son of the Church, so as that he should have God as his Father, before he has had the Church for his Mother?โฆ
St. Cyprian, Letter 74: To Firmilian, Bishop of Caesarea
(ยง14) But if the baptism of heretics can have the regeneration of the second birth, those who are baptized among them must be counted not heretics, but children of God. For the second birth, which occurs in baptism, begets sons of God. But if the spouse of Christ is one, which is the Catholic Church, it is she herself who alone bears sons of Godโฆ
(ยง17) โฆ[Pope] Stephen, who announces that he holds by succession the throne of Peter, is stirred with no zeal against heretics, when he concedes to them, not a moderate, but the very greatest power of grace: so far as to say and assert that, by the sacrament of baptism, the filth of the old man is washed away by them, that they pardon the former mortal sins, that they make sons of God by heavenly regeneration, and renew to eternal life by the sanctification of the divine laver. He who concedes and gives up to heretics in this way the great and heavenly gifts of the Church, what else does he do but communicate with them for whom he maintains and claims so much grace? And now he hesitates in vain to consent to them, and to be a partaker with them in other matters also, to meet together with them, and equally with them to mingle their prayers, and appoint a common altar and sacrificeโฆ
(ยง22) โฆAnd this is observed among us, that whosoever dipped by them come to us are baptized among us as strangers and having obtained nothing, with the only and true baptism of the Catholic Church, and obtain the regeneration of the laver of lifeโฆ
St. Cyprian of Carthage, Treatise 4: On the Lordโs Prayer
After this we say, โHallowed be Your nameโ; not that we wish for God that He may be hallowed by our prayers, but that we beseech of Him that His name may be hallowed in us. But by whom is God sanctified, since He Himself sanctifies? Well, because He says, โBe holy, even as I am holyโ (Lev. 20:7), we ask and entreat, that we who were sanctified in baptism may continue in that which we have begun to be. And this we daily pray for; for we have need of daily sanctification, that we who daily fall away may wash out our sins by continual sanctification. And what the sanctification is which is conferred upon us by the condescension of God, the apostle declares, when he says, โneither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor deceivers, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such indeed were you; but you are washed; but you are justified; but you are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our Godโ (1 Cor. 6:9). He says that we are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God. We pray that this sanctification may abide in us and because our Lord and Judge warns the man that was healed and quickened by Him, to sin no more lest a worse thing happen unto him, we make this supplication in our constant prayers, we ask this day and night, that the sanctification and quickening which is received from the grace of God may be preserved by His protection.
St. Cyprian of Carthage, Treatise 8: On Works and Alms
The Holy Spirit speaks in the sacred Scriptures, and says, โBy almsgiving and faith sins are purgedโ (Tob. 12:9). Not assuredly those sins which had been previously contracted, for those are purged by the blood and sanctification of Christ. Moreover, He says again, โAs water extinguishes fire, so almsgiving quenches sinโ (Sir. 3:30). Here also it is shown and proved, that as in the laver of saving water the fire of Gehenna is extinguished, so by almsgiving and works of righteousness the flame of sins is subdued. And because in baptism remission of sins is granted once for all, constant and ceaseless labor, following the likeness of baptism, once again bestows the mercy of God. The Lord teaches this also in the Gospel. For when the disciples were pointed out, as eating and not first washing their hands, He replied and said, โHe that made that which is within, made also that which is without. But give alms, and behold all things are clean unto youโ (Luke 11:41); teaching hereby and showing, that not the hands are to be washed, but the heart, and that the foulness from inside is to be done away rather than that from outside; but that he who shall have cleansed what is within has cleansed also that which is without; and that if the mind is cleansed, a man has begun to be clean also in skin and body. Further, admonishing, and showing whence we may be clean and purged, He added that alms must be given. He who is pitiful teaches and warns us that pity must be shown; and because He seeks to save those whom at a great cost He has redeemed, He teaches that those who, after the grace of baptism, have become foul, may once more be cleansed.
St. Cyprian of Carthage, Treatise 9: On the Advantage of Patience
The Lord is baptized by the servant; and He who is about to bestow remission of sins, does not Himself disdain to wash His body in the laver of regenerationโฆ
St. Cyprian of Carthage, Treatise 10: On Jealousy and Envy
Let us, then, who in baptism have both died and been buried in respect of the carnal sins of the old man, who have risen again with Christ in the heavenly regeneration, both think upon and do the things which are Christโs, even as the same apostle again teaches and counsels, saying: โThe first man is of the dust of the earth; the second man is from heaven. Such as he is from the earth, such also are they who are from the earth and such as He the heavenly is, such also are they who are heavenly. As we have borne the image of him who is of the earth, let us also bear the image of Him who is from heavenโ (1 Cor. 15:47-49). But we cannot bear the heavenly image, unless in that condition wherein we have already begun to be, we show forth the likeness of Christ.
St. Gregory Thaumaturgus (c. 213-270) | EAST
St. Gregory Thaumaturgus, On the Holy Theophany, or on Christโs Baptism
[S]ee 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.
St. Gregory Thaumaturgus, Twelve Topics on the Faith
He was baptized in Jordan, not as receiving any sanctification for Himself, but as gifting a participation in sanctification to othersโฆ
St. Pamphilus of Caesarea (died 309) | EAST
St. Pamphilus of Caesarea, An Exposition of the Chapters of the Acts of the Apostles
Of the divine descent of the Holy Ghost on the day of Pentecost which lighted on them who believed. In this we have also the instruction delivered by Peter, and passages from the prophets on the subject, and on the passion and resurrection and assumption of Christ, and the gift of the Holy Ghost; also of the faith of those present, and their salvation by baptism; and, further, of the unity of spirit pervading the believers and promoting the common good, and of the addition made to their number.
St. Methodius of Olympus (died c. 311) | EAST
St. Methodius, Discourse on the Resurrection
For while the body still lives, before it has passed through death, sin must also live with it, as it has its roots concealed within us even though it be externally checked by the wounds inflicted by corrections and warnings; since, otherwise, it would not happen that we do wrong after baptism, as we should be entirely and absolutely free from sin. But now, even after believing, and after the time of being touched by the water of sanctification, we are oftentimes found in sin. For no one can boast of being so free from sin as not even to have an evil thought. So that it has come to pass that sin is now restrained and lulled to sleep by faith, so that it does not produce injurious fruits, but yet is not torn up by the roots. For the present we restrain its sprouts, such as evil imaginations, โtest any root of bitterness springing up troubleโ (Heb. 12:15), not suffering its leaves to unclose and open into shoots; while the Word, like an axe, cuts at its roots which grow below. But hereafter the very thought of evil will disappear.
St. Methodius, Oration on Simeon and Anna
Wherefore with divine wisdom did he, who had foreknowledge of these events, oppose the bringing in of the thankful Anna to the casting out of the ungrateful synagogue. Her very name also pre-signifies the Church, that by the grace of Christ and God is justified in baptism. For Anna is, by interpretation, grace.
St. Methodius, Banquet of the Ten Virgins: Discourse 3
[I]t was for this cause that the Word, leaving His Father in heaven, came down to be โjoined to His wifeโ (Eph. 5:31); and slept in the trance of His passion, and willingly suffered death for her, that He might present the Church to Himself glorious and blameless, having cleansed her by the laver [Eph. 5:26-27], for the receiving of the spiritual and blessed seed, which is sown by Him who with whispers implants it in the depths of the mind; and is conceived and formed by the Church, as by a woman, so as to give birth and nourishment to virtue. For in this way, too, the command, โIncrease and multiplyโ (Gen. 1:18), is duly fulfilled, the Church increasing daily in greatness and beauty and multitude, by the union and communion of the Word who now still comes down to us and falls into a trance by the memorial of His passion; for otherwise the Church could not conceive believers, and give them new birth by the laver of regeneration, unless Christ, emptying Himself for their sake, that He might be contained by them, as I said, through the recapitulation of His passion, should die again, coming down from heaven, and being โjoined to His wife,โ the Church, should provide for a certain power being taken from His own side, so that all who are built up in Him should grow up, even those who are born again by the laver, receiving of His bones and of His flesh, that is, of His holiness and of His gloryโฆ
St. Methodius, Banquet of the Ten Virgins: Discourse 8
Now the statement that she stands upon the moon, as I consider, denotes the faith of those who are cleansed from corruption in the laver of regenerationโฆThe Church, then, stands upon our faith and adoption, under the figure of the moon, until the fullness of the nations come in, laboring and bringing forth natural men as spiritual men; for which reason too she is a motherโฆ[T]he Church conceive those who flee to the Word, and, forming them according to the likeness and form of Christ, after a certain time produce them as citizens of that blessed state. Whence it is necessary that she should stand upon the laver, bringing forth those who are washed in it [through baptism]. And in this way the power which she has in connection with the laver is called the moon, because the regenerate shine being renewed with a new ray, that is, a new light. Whence, also, they are by a descriptive term called newly-enlightened; the moon ever showing forth anew to them the spiritual full moon, namely, the period and the memorial of the passion, until the glory and the perfect light of the great day arise.
St. Aphrahat the Persian (c. 280-c. 345) | EAST
St. Aphrahat the Persian, Demonstration 4: Of Prayer5
(ยง19) | REGENERATION
O glorious mysteries, which Isaiah saw beforehand! For he said to them, “Your hands are full of blood” (Isa 1:15). What is this blood, which Isaiah foresaw, if not the blood of Christ which they took upon themselves and on their children [Matt. 27:25]; and the blood of the prophets whom they killed? This is the blood which turned red as scarlet and as crimson bespattered them and (so) they would not be cleansed unless they washed themselves in the water of baptism and partake (in) the body and blood of Christ. Blood is washed through the blood (of Christ) and body is cleansed through the body 94 | 95 (of Christ); sins are washed away in water, then prayer converses with the Most High.
St. Aphrahat the Persian, Demonstration 6: Of Monks
(ยงยง1, 14) | REGENERATION
(ยง1) โฆWhosoever puts on the new man, let him keep himself from all filthiness. Whosoever has put on armor from the water (of baptism), let him not put off his armor that he may not be condemnedโฆ
(ยง14) โฆFor 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 [Gen. 1:2]. 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. For in the first birth they are born with an animal souls which is created within man and is not thereafter subject to death, as he said: โAdam became a living soulโ (Gen. 2:7). But in the second birth, that through baptism, they received the Holy Spirit from a particle of the Godhead, and it is not again subject to death. For when men die, the animal spirit is buried with the body, and sense is taken away from it, but the heavenly spirit that they receive goes according to its nature to ChristโฆWhosoever guards the Spirit of Christ in purity, when it returns to Christ it thus addresses him: โThe body into which I went, and which put me on from the water of the baptism, has kept me in holiness.โ And the Holy Spirit will be earnest with Christ for the resurrection of that body which kept Him with purity, and the Spirit will request to be again conjoined to it that that body may rise up in glory. And whatever man there is that receives the Spirit from the water (of baptism) and grieves it, it departs from him until he dies, and returns according to its nature to Christ, and accuses that man of having grieved it.
St. Athanasius (c. 296/98-373) | EAST
St. Athanasius, Four Discourses Against the Arians, Discourse 3
For no longer according to our former origin in Adam do we die; but henceforward our origin and all infirmity of flesh being transferred to the Word, we rise from the earth, the curse from sin being removed, because of Him who is in us, and who has become a curse for us. And with reason; for as we are all from earth and die in Adam, so being regenerated from above of water and Spirit [baptism], in the Christ we are all quickened; the flesh being no longer earthly, but being henceforth made Word, by reason of God’s Word who for our sake โbecame flesh.โ
St. Cyril of Jerusalem (c. 313-386) | EAST
St. Cyril of Jerusalem, Catechetical Lecture 3
(ยง4) โฆWhen going down, therefore, into the water, think not of the bare element, but look for salvation by the power of the Holy Ghost: for without both, you cannot possibly be made perfect. It is not I that say this, but the Lord Jesus Christ, who has the power in this matter: for He says, โUnless a man be born anew (and He adds the, words) of water and of the Spirit, he cannot enter into the kingdom of Godโ (John 3:3). Neither does he that is baptized with water, but not found worthy of the Spirit, receive the grace in perfection; nor if a man be virtuous in his deeds, but receive not the seal by water, shall he enter into the kingdom of heaven. A bold saying, but not mine, for it is Jesus who has declared it: and here is the proof of the statement from Holy Scripture. Cornelius was a just man, who was honored with a vision of Angels, and had set up his prayers and almsdeeds as a good memorial before God in heaven.
(ยง10) If any man receive not Baptism, he has not salvation; except only Martyrs, who even without the water receive the kingdom. For when the Savior, 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 Savior is wont to call a baptism, saying, โCan you drink the cup which I drink, and be baptized with the baptism that I am baptized with?โ (Mark 10:38)โฆ
(ยง11) Jesus sanctified Baptism by being Himself baptized. If the Son of God was baptized, what godly man is he that despises 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 [Heb. 2:14], 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 honorโฆ
(ยง12) For you go down into the water, bearing your sins, but the invocation of grace, having sealed your soul, suffers you not afterwards to be swallowed up by the terrible dragon. Having gone down dead in sins, you come up quickened in righteousness. For if you have been united with the likeness of the Saviorโs death [Rom. 6:5], you shall also be deemed worthy of His Resurrection. For as Jesus took upon Him the sins of the world, and died, that by putting sin to death He might rise again in righteousness; so thou by going down into the water, and being in a manner buried in the waters, as He was in the rock, art raised again walking in newness of life.
St. Gregory Nazianzus (c. 329-390) | EAST
St. Gregory Nazianzus, Oration 39: On the Holy Lights
(ยง17) | BLOOD | DESIRE | REGENERATION
Now, since our Festival is of Baptism, and we must endure a little hardness with Him Who for our sake took form, and was baptized, and was crucified; let us speak about the different kinds of Baptism, that we may come out thence purified. Moses baptized but it was in water [Lev. 11], and before that in the cloud and in the sea [1 Cor. 10:2]. This was typical as Paul saith; the Sea of the water, and the Cloud of the Spirit; the Manna, of the Bread of Life; the Drink, of the Divine Drink. John also baptized; but this was not like the baptism of the Jews, for it was not only in water, but also โunto repentance.โ Still it was not wholly spiritual, for he does not add โAnd in the Spirit.โ Jesus also baptized, but in the Spirit. This is the perfect Baptism. And how is He not God, if I may digress a little, by whom you too are made God? I know also a Fourth Baptismโthat by Martyrdom and blood, which also Christ himself underwentโand this one is far more august than all the others, inasmuch as it cannot be defiled by after-stains. Yes, and I know of a Fifth also, which is that of tears, and is much more laborious, received by him who washes his bed every night and his couch with tears [Ps. 6:6]; whose bruises stink through his wickedness [Ps. 38:5]; and who goes mourning and of a sad countenance; who imitates the repentance of Manasseh [2 Chron. 33:12] and the humiliation of the Ninevites [Jon. 3:7-10] upon which God had mercy; who utters the words of the Publican in the Temple, and is justified rather than the stiff-necked Pharisee [Luke 18:13]; who like the Canaanite woman bends down and asks for mercy and crumbs, the food of a dog that is very hungry [Matt. 15:27].
St. Gregory Nazianzen, Oration 40: On Holy Baptism
(ยงยง7-8, 28) | INFANT BAPTISM
(ยง7) โฆSuch is the grace and power of baptism; not an overwhelming of the world as of old, but a purification of the sins of each individual, and a complete cleansing from all the bruises and stains of sin.
(ยง8) And since we are double-made, I mean of body and soul, and the one part is visible, the other invisible, so the cleansing also is twofold, by water and the spirit; the one received visibly in the body, the other concurring with it invisibly and apart from the body; the one typical, the other real and cleansing the depths. And this which comes to the aid of our first birth, makes us new instead of old, and like God instead of what we now are; recasting us without fire, and creating us anew without breaking us up. For, to say it all in one word, the virtue of Baptism is to be understood as a covenant with God for a second life and a purer conversation. And indeed all need to fear this very much, and to watch our own souls, each one of us, with all care, that we do not become liars in respect of this professionโฆ
(ยง28) 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 presses. For it is better that they should be unconsciously sanctified than that they should depart unsealed and uninitiatedโฆ
St. Basil (330-379) | EAST
St. Basil, Eulogies on the Martyrs and Sermons on Moral and Practical Subjects (c. 374)6
(13:5)
For prisoners, baptism is ransom, forgiveness of debts, the death of sin, regeneration of the soul, a resplendent garment, an unbreakable seal, a chariot to heaven, a royal protector, a gift of adoption.
St. Basil, Concerning Baptism7
(Ch. 2)
The manner of our being born anew of water, Paul states authoritatively when he says, speaking in Christ: [quotes Rom. 6:3-11] In all this, the nature of our regeneration is viewed under the form of an analogy. But it would be impossible to be born anew unless the grace of God had first been vouchsafed to us, as the Apostle himself shows, not only in the words just quoted, but also in subsequent passages concerning Baptism, beginning with the words: โBut God commandeth his charity towards us; because when as yet we were sinners, Christ died for us; much more, therefore, being now justified by his blood, shall we be saved from wrath through him. For if, when we were enemies, we 359 | 360 were reconciled to God by the death of his Son, much more, being reconciled, shall we be saved by his lifeโ (Rom. 5:8-10).
And there are many passages of this sort which set forth with clarity and splendor the great, ineffable benevolence of God in freely pardoning our sins and granting us the means and the power of performing righteous acts for the glory of God and His Christ in the hope of gaining eternal life through Jesus Christ our Lord.
St. Basil, Exhortation to Baptism (379)8
REGENERATION
Baptism is the ransom of captives, the remission of debts, the death of sin, the regeneration of the soul, the robe of light, the seal which cannot be broken, the chariot to heaven, the means to attain the kingdom, the gift of adoption. Do you think that pleasure is preferable to these and such like blessings?
St. Basil, The Holy Spirit
In three immersions, then, and with three invocations, the great mystery of baptism is performed, to the end that the type of death may be fully figured, and that by the tradition of the divine knowledge the baptized may have their souls enlightened. 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.
St. Gregory of Nyssa (c. 335-395) | EAST
St. Gregory of Nyssa, Against Eunomius
[In] the birth by water and the Spirit, Himself led the way in this birth, drawing down upon the water, by His own baptism, the Holy Spirit; so that in all things He became the first-born of those who are spiritually born again, and gave the name of brethren to those who partook in a birth like to His own by water and the Spiritโฆ
St. Ambrose of Milan (c. 340-397) | WEST
St. Ambrose, The Holy Spirit
(ยง76) There are, however, many who, because we are baptized with water and the Spirit, think that there is no difference in the offices of water and the Spirit, and therefore think that they do not differ in nature. Nor do they observe that we are buried in the element of water that we may rise again renewed by the Spirit. For in the water is the representation of death, in the Spirit is the pledge of life, that the body of sin may die through the water, which encloses the body as it were in a kind of tomb, that we, by the power of the Spirit, may be renewed from the death of sin, being born again in God.
(ยง77) And so these three witnesses are one, as John said: โThe water, the blood, and the Spiritโ (1 John 5:8). One in the mystery, not in nature. The water, then, is a witness of burial, the blood is a witness of death, the Spirit is a witness of life. If, then, there be any grace in the water, it is not from the nature of water, but from the presence of the Holy Spirit.
St. Ambrose, On the Mysteries
Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit [1 John 5:7], are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element, without any sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: โFor except a man be born again of water and of the Spirit, he cannot enter into the kingdom of Godโ (John 3:5). Now, even the catechumen believes in the cross of the Lord Jesus, wherewith he too is signed; but unless he be baptized in the Name of the Father, and of the Son, and of the Holy Spirit, he cannot receive remission of sins nor gain the gift of spiritual grace.
St. Ambrose, Commentary on the Gospel of Luke9
(Book 2, ยง83)
“Now it happened that when all the people had been baptized, and when Jesus, too, had been baptized and was praying, Heaven opened and the Holy Spirit came down upon Him in bodily shape as a dove. Then a voice was heard from Heaven: ‘You are my Son in whom I am well pleased'” (Luke 3:21).
So, then, the Lord was baptized. It was not that He wanted to be cleansed, but that He wanted to purify and sanctify the waters. Then the waters washed by the blood of Christ who knew no sin [2 Cor. 5:21], would have power to baptize. It follows that whoever comes to the fountain of Christ will leave his sins there. Saint Luke wisely sums up what the other Evangelists had said, and leaves it to be understood that the Lord received baptism from John–without actually stating this. As for the Lord’s motive in being baptized, He Himself explains it in these words: “Let it be so for the present. For so it becomes us to fulfill all justice” (Matt. 3:15).
St. Ambrose, Funeral Oration on the Death of Valentinian II (392)10
(ยง51) | DESIRE
But I hear that you are grieving because he has not received the sacrament of baptism. Tell me whether we have complete control over anything other than our motive, and our ability to ask? But he had already for a long time had that particular wish, namely that he should be initiated [baptized] before he came to Italy. And more recently he let it be known that he wished to be baptized by me. And for this more than for any other reasons, he thought that I ought to be summoned. Is he not therefore in possession of the grace which he intended to receive, in possession of the grace that he demanded? And because he asked, he received. And that is why the text says: “No matter by what kind of death the just man is forestalled, his soul will find rest” (Wis. 4:7).
St. John Chrysostom (c. 347-407) | EAST
St. John Chrysostom, On the Priesthood
(Book 3, ยงยง5-6) | REGENERATION
(ยง5) โฆFor if no one can enter into the kingdom of Heaven except he be regenerate 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 by means of 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?
(ยง6) These verily are they who 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.
St. John Chrysostom, Third Baptismal Instruction: Addressed to the Neophytes11
(ยง6) | INFANT BAPTISM
You have seen how numerous are the gifts of baptism. Although many men think that the only gift it confers is the remission of sins, we have counted its honors to the number of ten. It is on this account that we baptize even infants, although they are sinless [without personal sin], that they may be given the further gifts of sanctification, justice, filial adoption, and inheritance, that they may be brothers and members of Christ, and become dwelling places for the Spirit.
St. John Chrysostom, Homily of Praise on the Holy Martyr Lucian12
(ยง5) | BLOOD
Now then, while yesterday our Master [Christ] was baptized with water, today his servant [St. Lucian] is baptized with blood. Yesterday heaven’s gates were opened, today Hade’s gates were trampled flat. Indeed, don’t be astonished if I called his martyrdom a baptism. For in fact here too the Spirit flits around with abundant generosity, and obliteration of sins takes place and a certain wonderful and incredible purification of [the] soul. And, just as those who are being baptized wash in water, so those being martyred wash in their own blood, which is precisely what happened in the case of this man.
St. Augustine (354-430) | WEST
St. Augustine, City of God
(Book 13, Ch. 7) | BLOOD
For whatever unbaptized persons die confessing Christ, this confession is of the same efficacy for the remission of sins as if they were washed in the sacred font of baptism. For He who said, โUnless a man be born of water and of the Spirit, he cannot enter into the kingdom of Godโ (John 3:5), made also an exception in their favor, in that other sentence where He no less absolutely said, โWhosoever shall confess me before men, him will I confess also before my Father which is in heavenโ (Matt. 10:32); and in another place, โWhosoever will lose his life for my sake, shall find itโ (Matt. 16:25)โฆFor those who have been baptized when they could no longer escape death, and have departed this life with all their sins blotted out have not equal merit with those who did not defer death, though it was in their power to do so, but preferred to end their life by confessing Christ, rather than by denying Him to secure an opportunity of baptism. And even had they denied Him under pressure of the fear of death, this too would have been forgiven them in that baptism, in which was remitted even the enormous wickedness of those who had slain Christโฆ
St. Augustine, On Merit and the Forgiveness of Sins, and the Baptism of Infants (412)
(Book 1, Ch. 10) | INFANT BAPTISM
For by this grace He engrafts into His body even baptized infants, who certainly have not yet become able to imitate any one. As therefore He, in whom all are made alive, besides offering Himself as an example of righteousness to those who imitate Him, gives also to those who believe on Him the hidden grace of His Spirit, which He secretly infuses even into infantsโฆ
(Book 1, Ch. 34) | INFANT BAPTISM
The Christians of Carthage have an excellent name for the sacraments, when they say that baptism is nothing else than โsalvation,โ and the sacrament of the body of Christ nothing else than โlife.โ Whence, however, was this derived, but from that primitive, as I suppose, and apostolic tradition, by which the Churches of Christ maintain it to be an inherent principle, that without baptism and partaking of the supper of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and everlasting life? So much also does Scripture testify, according to the words which we already quoted.
(Book 2, Ch. 43) | INFANT BAPTISM
If any man, however, is still perplexed by the question why the children of baptized persons are baptized, let him briefly consider this: Inasmuch as the generation of sinful flesh through the one man, Adam, draws into condemnation all who are born of such generation, so the generation of the Spirit of grace through the one man Jesus Christ, draws to the justification of eternal life all who, because predestinated, partake of this regeneration. 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 which 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, โExcept a man be born again, he cannot see the kingdom of Godโ (John 3:3). 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 very passage; for when asked, “How could such things be?” He reminded His questioner of what Moses did 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 serpentโs poisonous bite, unless we willfully wander from the rule of the Christian faith. This bite, however, they did not receive in their own actual life, but in him on whom the wound was primarily inflicted.
St. Augustine, A Sermon to Catechumens on the Creed
(ยง16) | REGENERATION
In three ways then are sins remitted in the Church; by Baptism, by prayer, by the greater humility of penance; yet God does not remit sins but to the baptized. The very sins which He remits first, He remits not but to the baptized. When? When they are baptized. The sins which are after remitted upon prayer, upon penance, to whom He remits, it is to the baptized that He remits. For how can they say, Our Father, who are not yet born sons? The Catechumens, so long as they be such, have upon them all their sins. If Catechumens, how much more Pagans? How much more heretics? But to heretics we do not change their baptism. Why? Because they have baptism in the same way as a deserter has the soldierโs mark: just so these also have Baptism; they have it, but to be condemned thereby, not crowned. And yet if the deserter himself, being amended, begin to do duty as a soldier, does any man dare to change his mark?
St. Augustine, Sermon 213: To Converts on the Creed13
(ยง8) | REGENERATION
โI believe in the forgiveness of sins.โ If this power were not in the Church, there would be no hope; if there were no remission of sins in the Church, there would be no hope of future life and of eternal salvation. We give thanks to God who gave this gift to His Church. Behold, you are about to come to the sacred font; you will be washed in baptism; you will be renewed in the saving laver of regeneration. All the sins which in the past haunted you will be wiped out. Your sins will be like the Egyptians following the Israelites, pursuing only up to the Red Sea [Ex. 14]. What does โup to the Red Seaโ mean? Up to the font consecrated by the cross and blood of ChristโฆTherefore, baptism is signified by the sign of Christ, that is, by the water in which you are immersed and through which you pass, as it were, in the Red Sea. Your sins are your enemies. They follow you, but only to the Red Sea. When you have entered [the water], you will escape; they will be destroyed, just as the Egyptians were engulfed by the waters while the Israelites escaped on dry land. And why does Scripture say: โThere was not one of them left?โ (Ps. 105:11). Because, whether you have committed many or few, great or small ills, even the smallest of them has not remainedโฆHence, when we have said: โI believe in the holy Church,โ let us add, โand in the remission of sins.โ
St. Augustine, On Baptism, Against the Donatists (400)
(Book 4, ยงยง29-30) | INFANT
(ยง29) โฆI do not hesitate for a moment to place the Catholic catechumen, who is burning with love for God, before the baptized heretic; nor yet do we thereby do dishonor to the sacrament of baptism which the latter has already received, the former not as yet; nor do we consider that the sacrament of the catechumen is to be preferred to the sacrament of baptism, when we acknowledge that some catechumens are better and more faithful than some baptized persons. For the centurion Cornelius, before baptism, was better than Simon, who had been baptized. For Cornelius, even before his baptism, was filled with the Holy Spirit [Acts 10:44]; Simon, even after baptism, was puffed up with an unclean spiritโฆBut since it is of no avail for salvation unless he who has baptism indeed in full perfection be incorporated into the Church, correcting also his own depravity, let us therefore correct the error of the heretics, that we may recognize what in them is not their own but Christโs.
(ยง30) 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, โToday shall you be with me in Paradiseโ (Luke 22:43). 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. It was shown, therefore, in the case of that thief, how great is the power, even without the visible sacrament of baptism, of what the apostle says, โWith the heart man believes unto righteousness, and with the mouth confession is made unto salvationโ (Rom. 10:10). But the want is supplied invisibly only when the administration of baptism is prevented, not by contempt for religion, but by the necessity of the momentโฆ
Certainly it is clear that, when we speak of within and without in relation to the Church, it is the position of the heart that we must consider, not that of the body, since all who are within in heart are saved in the unity of the ark through the same water, through which all who are in heart without, whether they are also in body without or not, die as enemies of unity. As therefore it was not another but the same water that saved those who were placed within the ark, and destroyed those who were left without the ark, so it is not by different baptisms, but by the same, that good Catholics are saved, and bad Catholics or heretics perish.
St. Augustine, The Literal Meaning of Genesis (408)14
(Book 10, Ch. 23, ยง39) | INFANT
But the custom of our mother the Church in the matter of infant baptism is by no means to be scorned, nor to be considered at all superfluous, nor to be believed except on the ground that it is a tradition from the Apostles. The age of infancy, indeed, in spite of its smallness, bears witness of great weight, for it was the first to have merited to shed its blood for Christ [Matt. 2:16].
St. Augustine, Against Two Letters of the Pelagians
Baptism, therefore, washes away indeed all sinsโabsolutely all sins, whether of deeds or words or thoughts, whether original or added, whether such as are committed in ignorance or allowed in knowledgeโฆ
St. Augustine, The Enchiridion
(ยง42) And this is the meaning of the great sacrament of baptism which is solemnized among us, that all who attain to this grace should die to sin, as He is said to have died to sin, because He died in the flesh, which is the likeness of sin; and rising from the font regenerate, as He arose alive from the grave, should begin a new life in the Spirit, whatever may be the age of the body?
(ยง43) For from the infant newly born to the old man bent with age, as there is none shut out from baptism, so there is none who in baptism does not die to sin. But infants die only to original sin; those who are older die also to all the sins which their evil lives have added to the sin which they brought with them.
St. Augustine, Against Two Letters of the Pelagians (c. 420)
Baptism, therefore, washes away indeed all sinsโabsolutely all sins, whether of deeds or words or thoughts, whether original or added, whether such as are committed in ignorance or allowed in knowledge; but it does not take away the weakness which the regenerate man resists when he fights the good fight, but to which he consents when as man he is overtaken in any fault; on account of the former, rejoicing with thanksgiving, but on account of the latter, groaning in the utterance of prayersโฆ
St. Augustine, Letter 98: To Boniface
(ยง2) | INFANT | REGENERATION
But the possibility of regeneration through the office rendered by the will of another, when the child is presented to receive the sacred rite, is the work exclusively of the Spirit by whom the child thus presented is regenerated. For it is not written, โUnless a man be born again by the will of his parents, or by the faith of those presenting the child, or of those administering the ordinance,โ but, โUnless a man be born again of water and of the Spiritโ (John 3:5). By the water, therefore, which holds forth the sacrament of grace in its outward form, and by the Spirit who bestows the benefit of grace in its inward power, cancelling the bond of guilt, and restoring natural goodness [reconcilians bonum naturรฆ], the man deriving his first birth originally from Adam alone, is regenerated in Christ alone.
St. Augustine, Letter 143: To Marcellinus
That infant children, even before they have committed any sin of their own, are partakers of sinful flesh, is, in my opinion, proved by their requiring to have it healed in them also, by the application in their baptism of the remedy provided in Him who came in the likeness of sinful fleshโฆ
St. Augustine, Letter 166: To St. Jerome (412)15
(ยง23) | INFANT BAPTISM
Moreover, who could bear it if those who hurry their children to baptism believe that they hurry them for the sake of their bodies, not their souls? Blessed [St.] Cyprian, indeed, was not setting up some new decree, but affirming the most solid belief of the Church in order to correct some who thought that a child should not be baptized 27 | 28 sooner than the eighth day after birth, when he said that it was not the body but the soul that was to be saved from destruction. He also agreed with some of his fellow bishops that a child could be validly baptized almost at the instant of birth.
St. Augustine, Letter 167: To Jerome
[A]ll debts in word, deed, and thought were washed away in baptism.
St. Pope Leo the Great (c. 400-461) | WEST
St. Pope Leo the Great, Letter 15: To Turribius (445)
And because through the transgression of the first man the whole stock of the human race was tainted, no one can be set free from the state of the old Adam save through Christโs sacrament of baptism, in which there are no distinctions between the re-born, as says the Apostle: โFor as many of you as were baptized in Christ did put on Christ: there is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female: for you are all one in Christ Jesusโ (Gal. 3:27-28).
St. Sechnall of Ireland (died c. 447/448) | WEST
St. Sechnall of Ireland, Hymn on St. Patrick, Teacher of the Irish (c. 444)16
(Lines 49-52) | REGENERATION
Boldly he proclaims the name of the Lord to the heathens,
And gives them eternal grace in the bath of salvation [baptism].
He prays to God daily for their sins,
For them he offers sacrifices, worthy in the eyes of God.
St. Fulgentius of Ruspe (c. 472/467-527/533) | WEST
St. Fulgentius of Ruspe, To Peter on the Faith (524)17
(ยง43) | BLOOD | DESIRE | REGENERATION
Just as from that time onward when our Savio said, “If anyone is not reborn from water and the Spirit, he cannot enter the Kingdom of God” (John 3:5), without the Sacrament of Baptism, apart from those who poured out their blood for Christ in the Catholic Church but without Baptism, no one can receive either the kingdom of heaven or eternal life. And so, anyone who receives the Sacrament of Holy Baptism in the name of the Father and of the Son and of the Holy Spirit, whether in the Catholic Church or in any heresy or schism, receives the complete Sacrament; but he will not have salvation which is the effect of the Sacrament if he receives the Sacrament outside the Catholic Church. Therefore, that person must return to the Church, not to receive the Sacrament of Baptism again, which no one must repeat in the case of any person already baptized, but in order that he receive eternal life in the Catholic community. Anyone who has received the Sacrament of Baptism but remained away from the Catholic Church is never prepared to obtain eternal life. Such a person, even if he is very generous with almsgiving and even pours out his blood for the name of Christ, because of the fact that in this life he has not held tightly to the unity of the Catholic Church, he will not have eternal salvation. Wherever Baptism can be of use to anyone, it is there that almsgiving can be of avail. Baptism indeed can exist outside the Church, but it can be of no avail except within the Church.
Councils
Council of Carthage (256)
Nemesianus of Thubunae said: โฆAnd in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, โUnless a man be born again of water and the Spirit, he cannot enter the kingdom of Godโ (John 3:5). This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the SpiritโฆUnless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ.
Ecumenical Council of Nicaea (325)
Forasmuch as, either from necessity, or through the urgency of individuals, many things have been done contrary to the Ecclesiastical canon, so that men just converted from heathenism to the faith, and who have been instructed but a little while, are straightway brought to the spiritual laver, and as soon as they have been baptized, are advanced to the episcopate or the presbyterate, it has seemed right to us that for the time to come no such thing shall be doneโฆ
Ecumenical Council of Constantinople I (381)
We acknowledge one Baptism for the remission of sinsโฆ
Council of Carthage/African Code (419)
(Can. 72, Ancient Epitome) | INFANT
(Can. 72, Can. 7 of the Synod of 401) Item, it seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the Moorish Legates, our brethren, since they redeem many such from the barbarians.
(Epitome of Can. 72) It seemed good that they should be baptized about whom there was an ambiguity whether they had been baptized or no; lest they might through that doubt lose the divine ablution.
(Can. 110, Ancient Epitome) | INFANT | REGENERATION
(Can. 110, Can. 2 of the Synod of 418) Likewise it seemed good that whosoever denies that infants newly from their motherโs wombs should be baptized, or says that baptism is for remission of sins, but that they derive from Adam no original sin, which needs to be removed by the laver of regeneration, from whence the conclusion follows, that in them the form of baptism for the remission of sins, is to be understood as false and not true, let him be anathema.
For no otherwise can be understood what the Apostle says, โBy one man sin is come into the world, and death through sin, and so death passed upon all men in that all have sinnedโ (Rom. 5:12), than the Catholic Church everywhere diffused has always understood it. For on account of this rule of faith (regulam fidei) even infants, who could have committed as yet no sin themselves, therefore are truly baptized for the remission of sins, in order that what in them is the result of generation may be cleansed by regeneration.
(Epitome of Can. 110) Whoso affirms that those newly born and baptized contract nothing from Adamโs transgression, which needs to be washed away by baptism, is to be execrated: for through one both death and sin invaded the whole world.
Other Documents
Clementine Homily 11
But perhaps some one will say, “What does it contribute to piety to be baptized with water?” In the first place, because you do that which is pleasing to God; and in the second place, being born again to God of water, by reason of fear you change your first generation, which is of lust, and thus you are able to obtain salvation. But otherwise it is impossible. For thus the prophet has sworn to us, saying, “Verily I say to you, Unless you be regenerated by living water into the name of Father, Son, and Holy Spirit, you shall not enter the kingdom of heaven” (cf. John 3:5). Wherefore approach. For there is there something that is merciful from the beginning, borne upon the water, and rescues from the future punishment those who are baptized with the thrice blessed invocation, offering as gifts to God the good deeds of the baptized whenever they are done after their baptism. Wherefore flee to the waters, for this alone can quench the violence of fires. He who will not now come to it still bears the spirit of strife, on account of which he will not approach the living water for his own salvation.
Clementine Recognitions (c. 320)
But you will perhaps say, “What does the baptism of water contribute towards the worship of God?” In the first place, because that which has pleased God is fulfilled. In the second place, because, when you are regenerated and born again of water and of God, the frailty of your former birth, which you have through men, is cut off, and so at length you shall be able to attain salvation; but otherwise it is impossible. For thus has the true prophet testified to us with an oath: โVerily I say to you, That unless a man is born again of water, he shall not enter into the kingdom of heaven” (John 3:5). Therefore make haste; for there is in these waters a certain power of mercy which was borne upon them at the beginning, and acknowledges those who are baptized under the name of the threefold sacrament, and rescues them from future punishments, presenting as a gift to God the souls that are consecrated by baptism. Betake yourselves therefore to these waters, for they alone can quench the violence of the future fire; and he who delays to approach to them, it is evident that the idol of unbelief remains in him, and by it he is prevented from hastening to the waters which confer salvation. For whether you be righteous or unrighteous, baptism is necessary for you in every respect: for the righteous, that perfection may be accomplished in him, and he may be born again to God; for the unrighteous, that pardon may be vouchsafed him of the sins which he has committed in ignorance. Therefore all should hasten to be born again to God without delay, because the end of every oneโs life is uncertain.
Apostolic Constitutions (c. 400)
Be likewise contented with one baptism alone, that which is into the death of the Lord; not that which is conferred by wicked heretics, but that which is conferred by unblameable priests, โin the name of the Father, and of the Son, and of the Holy Ghostโ (Matt. 28:19)โฆNay, he that, out of contempt, will not be baptized, shall be condemned as an unbeliever, and shall be reproached as ungrateful and foolish. For the Lord says: โUnless a man be baptized of water and of the Spirit, he shall by no means enter into the kingdom of heavenโ (John 3:5). And again: โHe that believes and is baptized shall be saved; but he that believes not shall be damnedโ (Mark 16:16). But he that says, โWhen I am dying I will be baptized, lest I should sin and defile my baptism,โ is ignorant of God, and forgetful of his own nature. For do not delay to turn unto the Lord, for you know not what the next day will bring forth. Do you also baptize your infants, and bring them up in the nurture and admonition of God. For says He: โSuffer the little children to come unto me, and forbid them notโ (Matt. 19:14).
Footnotes
- St. Irenaeus of Lyon, John Behr, trans., On the Apostolic Preaching (Crestwood, NY: St. Vladimirโs Seminary Press, 1997), 42, 44, 66, 67. โฉ๏ธ
- St. Hippolytus of Rome, Alistair C. Stewart, trans., Popular Patristics Series, Vol. 54: Hippolytus, On the Apostolic Tradition (Yonkers, NY: St. Vladimir’s Seminary Press, 2015), 133-35. โฉ๏ธ
- Origen, John J. O’Meara, trans., Ancient Christian Writers, Vol. 19: Origen, Prayer, Exhortation to Martyrdom (New York: The Newman Press, 1954), 114. โฉ๏ธ
- Origen, Thomas P. Scheck, trans., The Fathers of the Church, Vol. 103: Origen, Commentary on the Epistle to the Romans, Books 1-5 (Washington, DC: The Catholic University of America Press, 2001), 367. โฉ๏ธ
- St. Aphrahat the Persian, Kuriakose Valavanolickal, trans., Aphrahat Demonstrations, Vol. 2 (Kerala, India: St. Ephrem Ecumenical Research Institute, 2005), 94-95. โฉ๏ธ
- Jimmy Akins,ย The Fathers Know Best: Your Essential Guide to the Teachings of the Early Churchย (San Diego: Catholic Answers Press, 2010), 260. โฉ๏ธ
- St. Basil, M. Monica Wagner, C.S.C., trans., The Fathers of the Church, Vol. 9: Saint Basil, Ascetical Works (Washington, DC: The Catholic University of America Press, 1999), 359-60. โฉ๏ธ
- St. Basil the Great, Exhortation to Baptism; Francis Patrick Kenrick, Bishop of Philadelphia, A Treatise on Baptism, with an Exhortation to Receive it, Translated from the Works of St. Basil the Great (Philadelphia: M Fithian, 1843), 233. โฉ๏ธ
- St. Ambrose, Ide M. Ni Riain, trans., Commentary of Saint Ambrose on the Gospel According to Saint Luke (Dublin: Haleyon Press, 2001), 58. โฉ๏ธ
- St. Ambrose, JHWG Liebeschuetz, trans., Translated Texts for Historians, Vol. 43: Ambrose of Milan, Political Letters and Speeches (Liverpool: Liverpool University Press, 2005), 387. โฉ๏ธ
- St. John Chrysostom, Paul W. Harkins, trans., Ancient Christian Writers, Vol. 31: St. John Chrysostom, Baptismal Instructions (New York: Paulist Press, 1963), 47. โฉ๏ธ
- St. John Chrysostom, Wendy Mayer, trans., Popular Patristics Series, Vol. 31: St. John Chrysostom, The Cult of the Saints (Crestwood, NY: St. Vladimir’s Seminary Press, 2006), 68. โฉ๏ธ
- St. Augustine, Mary Sarah Muldowney, R.S.M., trans., The Fathers of the Church, 38: Saint Augustine, Sermons on the Liturgical Seasons (Washington, DC: The Catholic University of America Press, 1984), 128-29. โฉ๏ธ
- St. Augustine, John Hammond Taylor, SJ, trans., Ancient Christian Writers, Vol. 42: St. Augustine, The Literal Meaning of Genesis, Vol. 2 (New York: Newman Press, 1958), 111. โฉ๏ธ
- St. Augustine, Sister Wilfrid Parsons, SND, trans., The Fathers of the Church, Vol. 30: Saint Augustine, Letters, Vol. 4 (165-203) (Washington, DC: The Catholic University of America Press, 1955), 27-28. โฉ๏ธ
- St. Patrick, St. Secundinus, Ludwig Bieler, trans., Ancient Christian Writers, Vol. 17: The Works of St. Patrick, St. Secundinus, Hymn on St. Patrick (New York: Paulist Press, 1953), 63. โฉ๏ธ
- St. Fulgentius of Ruspe, Robert B. Eno, SS, trans., The Fathers of the Church, Vol. 95: Fulgentius, Selected Works (Washington, DC: The Catholic University of America Press, 1997), 88. โฉ๏ธ
