On Baptism – Patrum Apostolicorum (Apostolic Fathers)

De Baptismo
 - The Adversaries - Part I
 - The Adversaries - Part II
 - The Apostolic Apostolic Fathers

This is my last post on the Apostolic Fathers which will consider the affirmative statements they made concerning baptism and infant baptism. The various statements show that the credobaptist arguments were never used, and while they did debate baptism, it was never whether it was efficient. There have been certain periods where a Tertullian-type view of baptism were prevalent, but they always understood that baptism saved and was for children as much as adults.

Polycarp

Polycarp is understood to be a disciple of the apostle John and he served as the bishop of Smyrna which was a church in Asia. This was also one of the seven churches mentioned by John in the Book of Revelation. According to The Martyrdom of Polycarp he is recorded as stating:

“Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?”

While this is not a statement on baptism, he does indicate he has served Christ 86 years of his life. This would suggest Polycarp was baptized around 80 C.E. I am not trying to suggest that Polycarp is speaking explicitly to infant baptism, but rather if Polycarp is understood in light of the whole than it should be evident that it was likely speaking to a very early baptism.

Irenaeus

Irenaeus was born in Smyrna and was known to be a disciple of Polycarp (who was also a disciple of John). He was a bishop in modern day Lyon, which was part of Gaul. He died at the start of the third century. He was known for his writings against heresy. If infant baptism was a heresy he never spoke against it. Let's consider

“For He came to save all through means of Himself— all, I say, who through Him are born again to God — infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So likewise He was an old man for old men, that He might be a perfect Master for all, not merely as respects the setting forth of the truth, but also as regards age, sanctifying at the same time the aged also, and becoming an example to them likewise.”
Against Heresies, 2.22.4

For the Church Fathers it is clear that baptism saves, and thus statements of saving should be understood in this context. He states "He came to save all through means of Himself— all, I say, who through Him are born again to God — infants, and children, and boys, and youths, and old men." Then goes on to say Christ comes for and sancties these different groups. I must repeat that for the Early Church salvation and baptism were inseparable, thus, it is proper to see this as a reference to baptism. This is further enforced by reference to the statement "born again to God ...sanctifying them ...". Let us continue.

“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.” Against Heresies, I.21.1

"‘And [Naaman] dipped himself . . . seven times in the Jordan’ [2 Kgs. 5:14]. It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [this 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 newborn babes, even as the Lord has declared: ‘Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven’ [John 3:5]" (Fragment34 [A.D. 190]). 

It is important to consider these statements for they enforce the fact that the Early Church, or at least Irenaeus understand baptism and salvation to be an act of God, one and the same.

Ignatius

Ignatius was a headstrong bishop of Antioch who seemed almost excited as he traveled to Rome to be executed. He does not speak explicitly to infant baptism but he does speak to the efficiency of baptism. He states the following:

Let my spirit be counted as nothing for the sake of the cross, which is a stumbling-block (1 Corinthians 1:18) to those that do not believe, but to us salvation and life eternal. Where is the wise man? Where the disputer? (1 Corinthians 1:20) Where is the boasting of those who are styled prudent? For our God, Jesus Christ, was, according to the appointment of God, conceived in the womb by Mary, of the seed of David, but by the Holy Ghost. He was born and baptized, that by His passion He might purify the water.
The Epistle of Ignatius to the Ephesians, 18

“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 for ever!”
The Epistle of Ignatius to Polycarp, Chapter 6

“…baptism, which is administered that we should have fellowship with the death of the Lord.”
Epistle to the Philippians, Chapter 1

Igantius' view of baptism is consistent with the other Early Church Fathers. This should be remembered since it affirms the universality (catholicity) of the doctrine of baptism.

Shepherd of Hermas
The Shepherd is another father who does not speak to infant baptism, but does say some powerful things about baptism. He writes:

And I said to him, I should like to continue my questions. Speak on, said he. And I said, I 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. He said to me, That 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 any more, but to live in purity.
Sheperd of Hermas, Book 2. CH III

“Explain to me a little further, sir, I said. What is it that you desire? he asked. Why, sir, I said, did these stones ascend out of the pit, and be applied to the building of the tower, after having borne these spirits? They were obliged, he answered, to ascend through water in order that they might be made alive; for, unless they laid aside the deadness of their life, they could not in any other way enter into the kingdom of God. Accordingly, those also who fell asleep received the seal of the Son of God. For, he continued, before a man bears the name of the Son of God he is dead; but when he receives the seal he lays aside his deadness, and obtains life. The seal, then, is the water: they descend into the water dead, and they arise alive. And to them, accordingly, was this seal preached, and they made use of it that they might enter into the kingdom of God.”

Shepherd of Hermas, Book III.Chapter 16

Origen

Origen was born to Christian parents around 185 (near Alexandria, Egypt). He does speak explictly to the doctrine of infant baptism. Now there are some Baptists who may like to point out that centuries after Origen's death he was condemned a heretic, and this is true, but they must remember their (misplaced) hero Tertullian was also condemned a heretic. Their failings do not take away from the apostolic teachings concerning baptism. Origen writes:

I take this occasion to discuss something which our brothers often inquire about. Infants are baptized for the remission of sins. Of what kinds? Or when did they sin? But since "No one is exempt from stain," one removes the stain by the mystery of baptism. For this reason infants are baptized. For "Unless one is born of water and the Spirit he cannot enter the kingdom of heaven."

Homily on Luke 14:5

In his Commentaries on Romans, 5:9, he argues that this “usage” came from the apostles. “The Church received from the apostles the tradition of giving baptism even to infants.” In context:

The Church received from the apostles the tradition of giving baptism even to infants. The apostles, to whom were committed the secrets of the divine sacraments, knew there are in everyone innate strains of [original] sin, which must be washed away through water and the Spirit"

Commentaries on Romans 5:9

He says in his Homily on Leviticus, 8.3, “In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants.” In context:

"Every soul that is born into flesh is soiled by the filth of wickedness and sin. . . . In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants. If there were nothing in infants which required the remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous"

Homilies on Leviticus 8:3

If what Origen says is true then the doctrine of infant baptism and baptismal regeneration are apostolic in origen [sic] (... I mean origin). While the previous fathers do not explicitly speak to infant baptism, they all unanimously speak to baptismal regeneration. Infant baptism necessarily follows out of the teaching if baptismal regeneration.

Apostolic Tradition (Hippolytus of Rome)

The Apostolic Tradition has been tentatively dated to around 215. This anonymous work is believed to have been written by Hippolytus of Rome. It is a very early writing. In chapter 21.4, Hippolytus teaches:

“The children shall be baptized first. All of the children who can answer for themselves, let them answer. If there are any children who cannot answer for themselves, let their parents answer for them, or someone else from their family.”

Apostolic Tradition, 21.4

 Yet again we see a clear teaching that children do receive the gifts of baptism. This gift is also a washing of regeneration for children as well as adults.

Cyprian

Cyprian was born in 200 AD and died in 258, this places his writings in the same timeframe as the other fathers. Interestingly, he was a disciple of Tertullian in Carthage. Tertullian was adament that baptism be delayed for the safeguard of the children, but in the era of Cyprian they returned to the apostolic doctrine and were debating whether to follow the tradition of the Jews or to baptize children right away. Cyprian is speaking on behalf of his presbytery and writes:

"As to what pertains to the case of infants: You [Fidus] said that they ought not to be baptized within the second or third day after their birth, that the old law of circumcision must be taken into consideration, and that you did not think that one should be baptized and sanctified within the eighth day after his birth. In our council it seemed to us far otherwise. No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born"

Letters 64:2 [A.D. 253]

He does not believe that baptism should be delayed until the eighth day, but should be administered immediately.

"If, in the case of the worst sinners and those who formerly sinned much against God, when afterwards they believe, the remission of their sins is granted and no one is held back from baptism and grace, how much more, then, should an infant not be held back, who, having but recently been born, has done no sin, except that, born of the flesh according to Adam, he has contracted the contagion of that old death from his first being born. For this very reason does he [an infant] approach more easily to receive the remission of sins: because the sins forgiven him are not his own but those of another"

ibid., 64:5

It is interesting that his opposition Fidus does not argue like Tertullian but instead appeals to the tradition of the Jews that baptism (like circumcision) be adminsitered on the eigth day. There is a clear parallel between circumcision and baptism. Cyprian is not speaking on behalf but of an entire group of priests at this local council in North Africa. When Cyprian's teacher Tertullian argued for delayed baptism he did so in the context of an already well-established practice. Hence, infant baptism was a part of North Africa for quite some time.

Conclusions
What conclusions can be reached by the statements of the Early Chuch Fathers? Two very strong conclusions must be accepted. The first is without question: the Early Church Fathers unanimously understand baptism to be a saving act of God. This is without question according to the wealth of writings we have from the fathers. The second is that arguably infant baptism is indeed the practice of the apostles which was passed down. This can be inferred by two strong points. The first is that the Church Fathers understood baptism to be something that was administered for the remission of sins. In other words it was a saving act for sinners. Unless someone is willing to argue in favour of Pelagius that children are not sinners, then it seems proper to give them the monergistic and gracious means of grace.

The next powerful point is that in and around 100 to 150 years after the death of the apostles there is testimony from Asia Minor (Smyrna), France (Gaul), Egypt (Carthage), and Rome that explictly speaks to infant baptism as a practice of the apostles. There is such a wide berth between these testimonies that if infant baptism was a heresy, it was the greatest heresy to ever befall the Christian Church. All Christians understood baptism to be a saving act and within 100 years from Egypt to Asia Minor to Rome and as far as France the Christian Church was already influenced with no recorded opposition. Secondly, despite the fact the Church was always on the offensive to fight the various heresies that emerged there was absolutely zero opposition to infant baptism. Infant baptism was only seriously questioned by the Anabaptists, and prior to this it was nearly universally practiced and confessed.

I must consider Christ's words to St. Peter: "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it."

Christ most certainly did not leave her bride in darkness for 1500 years.