Particulars
of Christianity:
401
First Eight Writers' Consensus
6:
Baptisms
Early
Church Confirmation Rubric
Early
Church Consensus: Introduction
1:
Nature of the Godhead
2:
Covenants & O.T. Saints Relationship to the Church
3:
Kingdom (Hell), Timing of 2nd Advent and Kingdom
4-5:
Age of the World (6000 Years); Communion Meal
6:
Baptisms
7-8:
Law of Christ; Repentance
9-12:
Excommunication; Divorce; Sabbath; Tithing
13:
Freewill (A) Against Original Sin and Total Depravity
13:
Freewill (B) Against Unconditional Election
13:
Freewill (C-D) Against Ltd. Atmt.; Ir. Grace, OSAS
14-15:
Church Authority; Roles of Men and Women
16-18:
Charismatic Gifts; Civil Gov't., War; Men & Angels
Addendum
1: Eternal Begetting - Irenaeus and Ignatius
Addendum
2: Eternal Begetting - Justin Martyr
Full
Catalog
6)
View of Baptisms
There
were two forms of baptism, not one. They were water
baptism and baptism in the Holy Spirit. Water baptism
was viewed as associated with the various Old Testament washing
rituals, the baptism of John the Baptist, and the forerunner
or outward symbol of baptism in the Holy Spirit. Baptism in
the Holy Spirit was another term for the rebirth and was seen
as the ultimate form of baptism, the baptism brought by Jesus
Christ, and the baptism that brought salvation. Baptism
in the Holy Spirit literally referred to the internal cleansing
that occurred over the lifetime of a believer as they learned
to follow the Holy Spirit in obedience to Jesus’ commands.
The rebirth was the time when the Holy Spirit first came into
a person’s life and began this work, which normally occurred
at the time of water baptism. As such, water baptism
was seen as the believers’ voluntary commitment to live
as a disciple and to cleanse themselves of sin, (at
which point he received the Holy Spirit and became born again).
Consequently, water baptism was practiced and was seen
as normal but not absolutely necessary since it was the
inner baptism by the Holy Spirit that performed what was truly
needed for salvation.
NOTE:
The quote from Barnabas below pertains to the topic of
baptisms.
At
the most, phrases like “Blessed are they who, placing their
trust in the cross, have gone down into the water” and “we
indeed descend into the water full of sins and defilement,”
record that early Christians carried on the practice of physical
water baptism, without making any explicit comments on its
absolute necessity in salvation or its relationship to baptism
of the Holy Spirit.
However,
the examination Barnabas’ comments ultimately seems to reveal
that “water” is intended as a metaphor for a life immersed
in the Holy Spirit, rather than as a reference to water baptism.
First,
Barnabas does not actually mention “water baptism” but instead
he simply says “the water and the cross.” The phrase “of baptism”
is added in brackets, which indicate that it is spurious and
the editor’s interpolation, not Barnabas’ actual words. (See
sub-points 1-2 below.)
http://wesley.nnu.edu/biblical_studies/noncanon/fathers/ante-nic/barnabus.htm,
11:1 But let us enquire whether the Lord took care to signify
beforehand concerning the water and the cross.
http://www.bibleufo.com/barnabas2.htm, Chapter
11:1 But let us enquire whether the Lord took care to signify
before hand concerning the water and the cross.
The
fact that “water” here refers to a life immersed in the guidance
of God’s Spirit is best seen in Barnabas’ opening quote on
the topic, which comes from Jeremiah 2:13.
In
the quote, the “broken cisterns” represent the false gods
that Israel
has turned to. The “other” baptism that the Israelites had
tried to “procure for themselves” was baptism in the spirit
of the false gods, when instead they should have been seeking
the true God, which both Jeremiah and Barnabas refer to as
a “living fountain.” (This is seen in verse 11 of Jeremiah
2, just 2 verses earlier. And although Barnabas does not quote
the entire verse, we can assume his familiarity with and intent
to reference the entire passage.) Since the “other baptism”
that the Israelites sought was communion with other gods,
the true “baptism which leads to the remission of sins” must,
therefore, be communion with the one true God. The passage
from Jeremiah simply does not ever refer to any physical type
of baptism, but only uses water to represent communion with
the divine, whether true or false.
Similarly,
Barnabas quotes Psalm 1 but only cites verses 3-6. Verses
1-2 speak of how the godly will not follow the teaching or
ways of the wicked but instead will delight in the law of
God. Verse 3, which Barnabas uses to begin his citation, implies
the inclusion of verses 1-2 by extension, since it begins
with “The man who doeth these things.” “These things” are
the actions mentioned in verses 1-2. Consequently, Psalm 1:1-6
is a contrast between the attending to God’s teaching and
attending to ungodly teaching. This elucidates Barnabas’ illustrative
comparison. Barnabas states that in these words, God describes
both the water and the cross.
The
cross refers to the tree planted by the waters. As Barnabas
goes on to indicate, the cross symbolizes death to sin, through
which Christians produce much fruit.
However,
from the context of the Psalm, it is clear that the water
does not symbolize physical water or water baptism. Instead,
the water symbolizes the teachings and ways of God, which
nourish the godly tree so that the tree bears much fruit.
In this sense, the phrases “Blessed are they who, placing
their trust in the cross, have gone down into the water” and
“we indeed descend into the water full of sins and defilement”
are not literal statements. Instead, they are statements made
inside the metaphorical language and imagery of the Psalm.
Specifically, “going down” or “descending into the water”
is a continuation of the imagery of the Psalm, the imagery
of the roots of the tree “going down” or “descending” into
the nourishing water of God’s law. As you immerse yourself
into God’s life-giving law, you are turned away from sin and
cleansed by its teaching, and this parallels the cross’ imagery
of dying to the desires of one’s own flesh in order to produce
life-giving fruit, even everlasting life. This imagery parallels
Barnabas’ quote of Jeremiah. In both cases, the godly seek
after the communion and ways of the heathen but the righteous
seek after the communion and ways of the true God. And in
both cases, the true water symbolizes life immersed in the
ways of God, never any physical cleansing ritual.
Additional
evidence that the “water” here refers to immersion in the
Holy Spirit stems from the fact that Barnabas’ imagery on
this topic parallels the exact metaphorical imagery of Jesus’
words in John 4:7-14, 7:37-39 and John 14:12-16:13. Throughout
these passages, Jesus refers not to water baptism but to Christians
living life full of the Holy Spirit, who reminds men of God’s
teaching that allows Christians to produce fruit, convicts
the world of sin, and is a spring of living water that wells
up to eternal life. Given this similarity to Jesus’ imagery
concerning life immersed in the Holy Spirit and the fact that
Barnabas himself never mentions water baptism by name, never
mentions water outside of metaphorical language, and never
mentions water a literal way referring to physical immersion,
we are forced to the following conclusion. The “water” in
Barnabas’ commentary does not refer to water baptism, but
instead refers to the work of the Holy Spirit, which gives
us “life” every day, just as much as the cross refers to the
work of Jesus’ Christ on the cross, which in turn symbolizes
the process of Christians “dying” to themselves every day.
Barnabas
–
THE
EPISTLE OF BARNABAS(1)
CHAP.
XI. 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(4) another for themselves. The prophet therefore
declares, "Be astonished, O heaven, and let the earth
tremble(5) at this, because this people hath committed two
great evils: they have
forsaken Me, a living fountain, and have hewn out for themselves
broken cisterns.(6) Is my holy hill Zion
a desolate rock? For ye shall be as the fledglings of a bird,
which fly away when the nest is removed."(7) And again
saith the prophet, "I will go before thee and make level
the mountains, and will break the brazen gates, and bruise
in pieces the iron bars; and I will give thee the secret,s
hidden, invisible treasures, that they may know that I am
the Lord God."(9) And "He shall dwell in a lofty
cave of the strong rock."(10) Furthermore, what saith He in reference to
the Son? "His water is sure;(11) ye shall see the
King in His glory, and your soul shall meditate on the fear
of the Lord."(12) And again He saith in another prophet, "The
man who doeth these things shall be like a tree planted by
the courses of waters, which shall yield its fruit in due
season; and his leaf shall not fade, and all that he doeth
shall prosper. Not so are the ungodly, not so, but even as
chaff, which the wind sweeps away from the face of the earth.
Therefore the ungodly shall not stand in judgment, nor sinners
in the counsel of the just; for the Lord knoweth the way of
the righteous, but the way of the ungodly shall perish."(13)
Mark 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 water; for, says He, they shall receive their
reward in due time: then He declares, I will recompense them.
But now He saith,(14) "Their
leaves shall not fade." This meaneth, that every word
which proceedeth out of your mouth in faith and love shall
tend to bring conversion and hope to many. Again, another
prophet saith, "And the land
of Jacob
shall be extolled above every land."(15) This
meaneth the vessel of His Spirit, which He shall glorify.
Further, what says He? "And there was a river flowing
on the right, and from it arose beautiful trees; and whosoever
shall eat of them shall live for ever."(16) This meaneth,(17)
that we indeed descend into the water full of sins and defilement,
but come up, bearing fruit in our heart, having the fear [of
God] and trust in Jesus in our spirit. "And whosoever
shall eat of these shall live for ever," This meaneth:
Whosoever, He declares, shall hear thee speaking, and believe,
shall live for ever.
Justin
Martyr –
THE
FIRST APOLOGY OF JUSTIN
CHAP.
LXI. I will also relate
the manner in which we dedicated ourselves to God when
we had been made new through Christ; lest, if we omit this,
we seem to be unfair in the explanation we are making. As
many as are persuaded and believe that what we teach and say
is true, and undertake to be able to live accordingly, are
instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting
with them. Then they
are brought by us where there is water, and are regenerated
in the same manner in which we were ourselves regenerated.
For, in the name of
God, the Father and Lord of the universe, and of our Saviour
Jesus Christ, and of the Holy Spirit, they then receive the
washing with water. For Christ also said, "Except
ye be born again, ye shall not enter into the kingdom of heaven.(6)
Now, that it is impossible for those who have once been born
to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall
escape their sins, is declared by Esaias the prophet, as I
wrote above;(7) he thus speaks: "Wash you, make you clean;
put away the evil of your doings from your souls; learn to
do well; judge the fatherless, and plead for the widow:
and come and let us reason together, saith the Lord. And though your sins be as scarlet, I will
make them white like wool; and though they be as crimson,
I will make them white as snow. But if ye refuse and rebel,
the sword shall devour you: for the mouth of the Lord hath
spoken it."(8) And
for this [rite] we have learned from the apostles this reason.
Since at our birth we were born without our own knowledge
or choice, by our parents coming together, and were brought
up in bad habits and wicked training; in order that we may not remain the children
of necessity and of ignorance, but may become the children
of choice and knowledge, and may obtain in the water the remission
of sins formerly committed, there is pronounced over him who
chooses to be born again, and has repented of his sins, the
name of God the Father and Lord of the universe; he who
leads to the layer the person that is to be washed calling
him by this name alone. For no one can utter the name of the
ineffable God; and if any one dare to say that there is a
name, he raves with a hopeless madness. And this washing is called illumination, because
they who learn these things are illuminated in their understandings.
And in the name of
Jesus Christ, who was crucified under Pontius Pilate,
and in the name of
the Holy Ghost, who
through the prophets foretold all things about Jesus, he who
is illuminated is washed.
CHAP.
LXV. But we, after
we have thus washed him who has been convinced and has assented
to our teaching, bring him to the place where those who
are called brethren are assembled, in order that
we may offer hearty prayers in common for ourselves and for
the baptized [illuminated] person, and for all others
in every place, that we may be counted worthy, now that we
have learned the truth, by
our works also to be found good citizens and keepers of the
commandments, so that we may be saved with an everlasting
salvation.
CHAP.
LXVI. And this food
is called among us Eukaristia (5) [the Eucharist], of
which no one is allowed to partake but the man
who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins,
and unto regeneration, and who is so living as Christ
has enjoined.
Dialogue
of Justin –
PHILOSOPHER
AND MARTYR, WITH TRYPHO, A JEW
CHAP.
XIII. "For Isaiah
did not send you to a bath, there to wash away murder and
other sins, which not even all the water of the sea were sufficient to
purge; but, as might have been expected, this was that saving
bath of the olden time which followed those who repented,
and who no longer were purified by the blood of goats and
of sheep, or by the ashes of an heifer, or by the offerings
of fine flour, but
by faith through the blood of Christ, and through His death,
who died for this very reason, as Isaiah himself said, when
he spake thus: 'The Lord shall make bare His holy arm in the
eyes of all the nations, and all the nations and the ends
of the earth shall see the salvation of God. Depart ye, depart ye, depart ye,(6) go ye out from thence, and touch no
unclean thing; go ye out of the midst of her, be ye clean
that bear the vessels of the Lord, for(7) ye go not with haste.
For the Lord shall go before you; and the Lord, the God of
Israel, shall gather you together. Behold, my servant shall
deal prudently; and He shall be exalted, and be greatly glorified.
As many were astonished at Thee, so Thy form and Thy glory
shall be marred more than men. So shall many nations be astonished
at Him, and the kings shall shut their mouths; for that which
had not been told them concerning Him shall they see, and
that which they had not heard shall they consider. Lord, who
hath believed our report? and to whom is the arm of the Lord
revealed? We have announced Him as a child before Him, as
a root in a dry ground. He hath no form or comeliness, and
when we saw Him He had no form or beauty; but His form is
dishonoured, and fails more than the sons of men. He is a
man in affliction, and acquainted with bearing sickness, because
His face has been turned away; He was despised, and we esteemed
Him not. He bears our
sins, and is distressed for us; and we esteemed Him to
be in toil and in affliction, and in evil treatment. But
He was wounded for our transgressions, He was bruised for
our iniquities; the chastisement of our peace was upon Him.
With His stripes we are healed. All we, like sheep, have gone
astray. Every man has turned to his own way; and the Lord
laid on Him our iniquities, and by reason of His oppression
He opens not His mouth. He
was brought as a sheep to the slaughter; and as a lamb before
her shearer is dumb, so He openeth not His mouth. In His
humiliation His judgment was taken away. And who shall declare His generation? For His life is taken from the earth.
Because of the transgressions of my people He came unto death.
NOTE:
The quote above has, on occasion, been cited to support
that Christian water baptism is a requirement for salvation.
But upon closer inspection it is clear that Justin is saying
no such thing. (As we will see, in subsequent chapters, Justin
gets more and more explicit about how water baptism is ultimately
not required as long as one has the baptism of the Holy Spirit.)
Initially,
there are some problems with suggesting that Justin has Christian
water baptism in view at all. First, Justin plainly critiques
the utter inadequacy of a physical bath in water when it comes
to the need to wash away sins, saying “not even all the water
of the sea is sufficient to purge.” Second, Justin identifies
the true purifying “bath” by contrasting “the blood of goats
and sheep” that “no longer purified” with “faith through the
blood of Christ” who died for the very reason of purifying
men. Since the term “bath” here is being used to describe
the purification of a sinner, by identifying that what purifies
is faith in Jesus’ blood, Justin is indeed identifying the
“bath.” The “bath” is the purification by the blood of Christ
applied by faith in Jesus. Third, Justin states that Isaiah
spoke of this “bath” and then he quotes a passage of Isaiah
that doesn’t speak at all about water, but instead speaks
of purification by two cooperative means, departing from evil
deeds and belief in the one God would send to die for sins.
If Isaiah spoke of the “bath” in this passage, then we are
forced to conclude that the “bath” was repentance and belief
in Jesus Christ. Fourth, it is very plain from Justin’s words
that faith in Jesus is what purifies. This in turn, indicates
that anyone who has this faith is purified by that faith,
without necessitating a physical act of immersion.
However,
if Justin is referencing Christian water baptism as “that
saving bath of olden time” which “follows repentance” and
“purification by faith,” it is nevertheless implied that the
physical bath is merely an outward symbolism after the fact
rather than the cause of or a requirement for purification
due to the fact that according to Justin the repentance and
purification had already taken and this “bath” merely followed
it.
Lastly,
in addition to following faith and repentance with water baptism,
the early Church, even as exhibited in the book of Acts, also
understood that baptism in the Holy Spirit (itself symbolized
by water baptism and often spoken of metaphorically as a liquid)
would follow those who believed and repented. (It is important
to note that in the New Testament baptism in the Holy Spirit
was first and foremost a reference to the rebirth and continued
sanctifying fellowship with the Holy Spirit.) Consequently,
it is entirely possible that Justin meant “bath” with regard
to the sanctifying work of the Holy Spirit experienced by
Christians as they believed and acted on the teachings and
sacrificial example of Christ. If Justin did mean the Holy
Spirit, then his words here would align with those of Barnabas
above regarding this topic.
In
the very next chapter (cited below), as Justin continues this
topic, he plainly confirms the conclusion that the “bath”
or “baptism” he has in mind is repentance and belief in (or
knowledge of) Jesus Christ (whose words the New Testament
itself describe as “cleansing water). Justin states again
that washing of the body does nothing to purify, but in contrast
states that “baptizing” or “cleansing” oneself from evildoing
cleanses the entire person. Justin also identifies the “laver”
(i.e. purifying agent) as “repentance and knowledge of God.”
And he again says that this chapter of Isaiah “announces”
the “baptism which alone is able to purify those who have
repented.” As we saw, in that chapter of Isaiah, there was
no mention of external washing, simply repentance and the
death of the Messiah. And lastly, Justin chastises those who
understand such things as relating to physical things, such
as requiring the eating of leaven bread (itself a symbol of
life without sin), and instead insists that such physical
things are symbolically meant to indicate true purification,
which comes from repentance. It is not likely that he himself
is intends to require another physical act, namely water baptism.
Consequently, it would seem that Justin believes continuing
in repentance and belief in Jesus Christ is what purifies
a sinner and that his words in these chapters are not referring
to water baptism.
CHAP.
XIV. "By reason, therefore, of this laver of repentance and knowledge of
God, which has been ordained on account of the transgression
of God's 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 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 pure. For this is the symbolic significance of
unleavened bread, that you do not commit the old deeds of
wicked leaven. But
you have understood all things in a carnal sense, and
you suppose it to be piety if you do such things, while your
souls are filled with deceit, and, in short, with every wickedness.
Accordingly, also, after the seven days of eating unleavened
bread, God commanded them to mingle new leaven, that is, the
performance of other works, and not the imitation of the old
and evil works. And because this is what this new Lawgiver
demands of you, I shall again refer to the words which have
been quoted by me, and to others also which have been passed
over. They are related
by Isaiah to the following effect: 'Hearken to me, and
your soul shall live; and I will make with you an everlasting
covenant, even the sure mercies of David. Behold, I have given
Him for a witness to the people, a leader and commander to
the nations. Nations which know not Thee shall call on Thee;
and peoples who know not Thee shall escape unto Thee, because
of Thy God, the Holy One of Israel, for He has glorified Thee.
Seek ye God; and when you find Him, call on Him, so long as
He may be nigh you. Let
the wicked forsake his ways, and the unrighteous man his thoughts;
and let him return unto the Lord, and he will obtain mercy,
because He will abundantly pardon your sins.
CHAP.
XVIII. "For since you have read, O Trypho, as you yourself
admitted, the doctrines taught by our Saviour, I do not think
that I have done foolishly in adding some short utterances
of His to the prophetic statements. Wash
therefore, and be now clean, and put away iniquity from your
souls, as God bids you be washed in this laver, and be circumcised
with the true circumcision. For we too would observe the
fleshly circumcision, and the Sabbaths, and in short all the
feasts, if we did not
know for what reason they were enjoined you,--namely, on account
of your transgressions and the hardness of your hearts.
NOTE:
In the quote below, Justin quotes the very same passage from
Isaiah as Barnabas concerning baptism and like Barnabas, Justin
berate baptism by physical water while saying instead that
God is the living fountain. These words from Justin mirror
Jesus’ description of baptism of the Holy Spirit in John 4
and 7 and they declare the sufficiency of God as the living
fountain, which in turn, makes immersion in water unnecessary.
In fact, Justin compares immersion in water to circumcision,
saying that we need neither. He specifically says concerning
physical circumcision and circumcision of the heart that,
“we, having the latter, do not require the former.” Given
that he lists water baptism here as similar to circumcision,
it is more than implied that external immersion is not a requirement
in Justin’s view (although certainly it was practiced as a
symbolic expression and the normative time of publicly making
one’s commitment to Christ).
CHAP.
XIX. "This circumcision is not, however, necessary for
all men, but for you alone, in order that, as I have already
said, you may suffer these things which you now justly suffer.
Nor do we receive that
useless baptism of cisterns, for it has nothing to do with
this baptism of life. Wherefore also God has announced that
you have forsaken Him, the living fountain, and digged for your
selves 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 former. For if it were necessary,
as you suppose, God would not have made Adam uncircumcised
would not have had respect to the gifts of Abel when, being
uncircumcised, he offered sacrifice and would not have been
pleased with the uncircumcision of Enoch, who was not found,
because God had translated him. Lot, being uncircumcised,
was saved from Sodom, the angels themselves and the Lord sending
him out. Noah was the beginning of our race; yet, uncircumcised,
along with his children he went into the ark. Melchizedek,
the priest of the Most High, was uncircumcised.
NOTE:
In the quote below, Justin does not contrast the unnecessary
“other baptism” with Christian water baptism. Instead, he
contrasts water baptism as unnecessary with baptism in the
Holy Spirit, which he says is the only baptism that is ultimately
required.
CHAP.
XXIX. "Let us glorify God, all nations gathered together;
for He has also visited us. Let us glorify Him by the King
of glory, by the Lord of hosts. For He has been gracious towards
the Gentiles also; and our sacrifices He esteems more grateful
than yours. What need,
then, have I of circumcision, who have been witnessed to by
God? What need have I of that other baptism, who have been
baptized with the Holy Ghost? I think that while I mention this, I would
persuade even those who are possessed of scanty intelligence.
CHAP.
XLIII. And we, who have approached God through Him, have received not carnal, but spiritual circumcision,
which Enoch and those like him observed. And we have received
it through baptism, since we were sinners, by God's mercy;
and all men may equally obtain it.
CHAP.
XLIV. So that it becomes
you to eradicate this hope from your souls, and hasten to know in what way forgiveness of
sins, and a hope of inheriting the promised good things,
shall be yours. But there is no other [way] than this,--to
become acquainted with this Christ, to be washed in the fountain(6)
spoken of by Isaiah for the remission of sins; and for
the rest, to live sinless lives."
NOTE:
In the quote below, Irenaeus refers to baptism as “that baptism
which is regeneration.” The word “baptism” may often be assumed
as referential to water baptism. But since baptism in the
Holy Spirit is a New Testament synonym for the rebirth that
occurs the first time the Holy Spirit comes into someone’s
life, it is most likely that Irenaeus is here referring to
baptism of the Holy Spirit when he refers to “that baptism
which is regeneration to God.” Consequently, this reference
to baptism by Irenaeus does not constitute support for the
doctrine that regeneration necessarily results from the practice
of water baptism.
Irenaeus
–
AGAINST
HERESIES, BOOK I
CHAP.
XXI. 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.
Irenaeus
–
AGAINST
HERESIES, BOOK III
CHAP.
XII. 7. But it is evident from Peter's words that he did indeed still retain the God who was already
known to them; but he also bare witness to them that Jesus
Christ was the Son of God, the Judge of quick and dead, into whom he did also command them to be baptized for the remission of
sins...
NOTE:
In the quote below, Irenaeus associates the baptism of all
nations discussed in the Great Commission with the apostles
being given the power of regeneration and the promise of God
to pour out his Holy Spirit upon all flesh. Specifically,
Irenaeus believes the phrase “Go and teach all nations, baptizing
them” is the phrase that conveys God giving the disciples
the power of regeneration. But regeneration is nowhere mentioned
in the phrase, unless one assumes that Irenaeus understands
the “baptism” of the Great Commission to be the baptism of
the Holy Spirit and a synonym for the rebirth (i.e. regeneration)
by the Holy Spirit. (He even speaks of the in-dwelling of
the Holy Spirit in terms of purifying Christians from their
old habits.) The rest of Irenaeus’ language here overwhelming
speaks not of water baptism at all but associating the baptizing
of all nations with them receiving the Holy Spirit. Thus,
Irenaeus shows that he understands the baptizing of all nations
in the Great Commission to be baptism in the Holy Spirit,
not water.
CHAP.
XVII. 1. And again, giving
to the disciples the power of regeneration into God,(10)
He said to them," Go and
teach all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost."(11) For
[God] promised, that in the last times He would pour Him [the
Spirit] upon [His] servants and handmaids, that they might
prophesy; wherefore He did also descend upon the Son of God,
made the Son of man, becoming accustomed in fellowship with
Him to dwell in the human race, to rest with human beings, and to dwell in the workmanship of God, working
the will of the Father in them, and
renewing them from their old habits into the newness of Christ.
2. This
Spirit did David ask for the human race, saying, "And
stablish me with Thine all-governing Spirit;"(12) who
also, as Luke says, descended at the day of Pentecost upon
the disciples after
the Lord's ascension, having power to admit all nations to
the entrance of life, and to the opening of the new covenant;
from whence also, with one accord in all languages, they uttered
praise to God, the
Spirit bringing distant tribes to unity, and offering
to the Father the first-fruits of all nations. Wherefore
also the Lord promised to send the Comforter,(13) 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 layer which leads to incorruption; but our souls,
by means of the Spirit. Wherefore both are necessary, since
both contribute towards the life of God, our Lord compassionating
that erring Samaritan woman(1)--who did not remain with one
husband, but committed fornication by [contracting] many marriages--by
pointing out, and promising
to her living water, so that she should thirst no more, nor
occupy herself in acquiring the refreshing water obtained
by labour, having in
herself water springing up to eternal life. The Lord, receiving
this as a gift from His Father, does Himself also confer it
upon those who are partakers of Himself, sending the Holy
Spirit upon all the earth. 3. Gideon,(2) that Israelite
whom God chose, that he might save the people of Israel from
the power of foreigners, foreseeing this gracious gift, changed
his request, and prophesied that there would be dryness upon
the fleece of wool (a type of the people), on which alone
at first there had been dew; thus indicating that they should
no longer have the Holy Spirit from God, as saith Esaias,
"I will also command the clouds, that they rain no rain
upon it,"(3) but that the dew, which is the Spirit of God, who descended
upon the Lord, should be diffused throughout all the earth, "the spirit
of wisdom and understanding, the spirit of counsel and might,
the spirit of knowledge and piety, the spirit of the fear
of God."(4) This
Spirit, again, He did confer upon the Church, sending throughout
all the world the Comforter from heaven…
Irenaeus
–
AGAINST
HERESIES, BOOK IV
CHAP.
XXIII. 2. And immediately
when [Philip] had baptized him, he departed from him. For
nothing else [but baptism] was wanting to him who had been
already instructed by the prophets... For this reason, too, did the apostles, collecting
the sheep which had perished of the house of Israel, and discoursing to them
from the Scriptures, prove that this crucified Jesus was the
Christ, the Son of the living God; and they persuaded a great
multitude, who, however, [already] possessed the fear of God.
And there were, in
one day, baptized three, and four, and five thousand men.(1)
