anti-nicene-baptism.pdf

Anti-Nicene

Excerpts on Baptism

Writings on Baptism:

Justin Martyr

Tertullian

Origen

Clement of Alexandria

Cyprian

By: Allan McNabb

allan@biblestudyguide.org

Table of Contents

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ii

The First Apology of Justin [A.D. 110-165] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Tertullian, On the Baptism of John [A.D. 145-220] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1

Tertullian; Chap. XII: On the Necessity of Baptism to Salvation [A.D. 145-220]

. . . . . . . . . . . . 3

Tertullian, On Baptism [A.D. 145-220] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3

Tertullian: The Significance of Baptism [A.D. 145-220]

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4

Tertullian: Is Baptism Necessary for Salvation [A.D. 145-220]

. . . . . . . . . . . . . . . . . . . . . . . . . . 4

Origen: An Exhortation to Martyrdom [A.D. 185-255] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

The Pastor of Hermas [A.D. 160] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5

Clement of Alexandria [A.D. 193-217] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

Cyprian [A.D. 200-258] . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7

Recognitions of Clement

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8

Clementine Homilies

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

Introduction

Christians are commanded to be imitators of the apostles and note faithful Christians (1 Cor. 11:1; Phil.

3:17). By noting those who taught the truth immediately after the apostolic period, we may better refute

the false doctrines which have been propagated from the beginning.

The following excerpts are of Christian writings on salvation and baptism. From them we see that

Christians wrestled with the same false doctrines concerning salvation against which we fight today. Later

in the Anti-Nicene period, we also see that men began introducing the false doctrine of affusion.

Many false teachers today tell their followers that their doctrines of salvation (e.g., salvation before and

without baptism) have always been taught by Christians. These excerpts expressly disprove such

assertions.

The following excerpts are the teachings of men and are to be taken in that context. These excerpts are

not authoritative.

These excerpts are in the public domain and not copyrighted. Footnotes that are not pertinent to

understanding the text have been omitted.

Allan McNabb

Excerpts on Baptism

Early Christian Writers

The First Apology of Justin [A.D. 110-165]

Note here: Justin writing concerning baptism, here about half through the chapter.

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 children of choice and knowledge,

and may obtain in the water 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 his 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 illumination, because they who learn these things are illuminated in their

understanding. And in the name of Jesus Christ, who was crucified under Pontius Pilate,

and in the name of the Holy Ghost, who through the prophets foretold all things about

Jesus, he who is illuminated is washed.

(Edited by Alexander Roberts, James Donaldson; Revised and arranged with notes A. Clevland Coxe,

Ante-Nicene Fathers; Volume 1; The Apostolic Fathers, Justin Martyre, Irenaeus ; Peabody,

Massachusetts: Hendrickson Publishing, Inc., 1994; p. 183)

The First Apology of Justin [A.D. 110-165]

Note here: Justin writing concerning the Eucharist (Lord's Supper).

And this food is called among us Eucaristia [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 enjoined. (Edited by Alexander Roberts,

James Donaldson; Revised and arranged with notes A. Clevland Coxe, Ante-Nicene

Fathers; Volume 1; The Apostolic Fathers, Justin Martyre, Irenaeus ; Peabody,

Massachusetts: Hendrickson Publishing, Inc., 1994; p. 185)

Tertullian, On the Baptism of John [A.D. 145-220]

We have spoken, so far as our moderate ability permitted, of the generals which form

the groundwork of the sanctity of baptism. I will now, equally to the best of my power,

Allan McNabb

BibleStudyGuide.org

allan@biblestudyguide.org

Excerpts on Baptism

Early Christian Writers

proceed to the rest of its character, touching certain minor question.

The baptism announced by John formed the subject, even at the time, of a question,

proposed by the Lord Himself indeed to the Pharisees, whether that baptism were

heavenly, or truly earthly: about which they were unable to give a consistent answer,

inasmuch as they understood not, because they believed not. But we , with but as poor a

measure of understanding as of faith, are able to determine that that baptism was divine

indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that

John was sent by the Lord to perform this duty,) but human in its nature: for it conveyed

nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over

repentance , which is in man's power. In fact, the doctors of the law and the Pharisees,

who were unwilling to "believe," did not "repent" either. But if repentance is a thing human,

its baptism must necessarily be of the same nature: else, if it had been celestial, it would

have given both the Holy Spirit and remission of sins. But none either pardons sins or

freely grants the Spirit save God only. Even the Lord Himself said that the Spirit would not

descend on any other condition, but that He should first ascend to the Father. What the

Lord was not yet conferring, of course the servant could not furnish. Accordingly, in the

Acts of the Apostles, we find that men who had "John's baptism" had not received the

Holy Spirit, whom they knew not even by hearing. That, then, was no celestial thing which

furnished no celestial (endowments): whereas the very thing which was celestial in John -

the Spirit of prophesy - so completely failed, after the transfer of the whole Spirit to the

Lord, that he presently sent to inquire whether He whom he had himself preached, whom

he had pointed out when coming to him, were "HE." And so "the baptism of repentance"

was dealt with as if it were a candidate for the remission and sanctification shortly about

to follow in Christ: for in that John used to preach "baptism for the remission of sins," the

declaration was made with reference to a future remission; if it be true, (as it is,) that

repentance is antecedent, remission subsequent; and this is "preparing the way." But he

who "prepares" does not himself "perfect," but procures for another to perfect. John

himself professes that the celestial things are not his, but Christ's by saying, "He who is

from the earth speaketh concerning the earth; He who comes from the realms above is

above all;" and again, by saying that he "baptized in repentance only, but that One would

shortly come who would baptize in the Spirit and fire;" - of course because true and stable

faith is baptized with water , unto salvation; pretended and weak faith is baptized with fire ,

unto judgement.

(Edited by Alexander Roberts, James Donaldson; Revised and arranged with notes A. Cleveland Coxe,

Ante-Nicene Fathers; Volume 3; Latin Christianity: Its Founder, Tertullian I. Apologetic; II. Anti-

Marcion; III. Ethical; Peabody, Massachusetts: Hendrickson Publishing, Inc., 1994; p. 673-4)

Allan McNabb

BibleStudyGuide.org

allan@biblestudyguide.org

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