THE BEGINNING OF THE BAPTISM DEBATE

Transcription

1 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

2 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

3 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

4 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

5 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

6 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

7 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

8 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

9 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

10 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

11 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

12 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

13 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

14 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

15 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

16 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

17 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

18 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

19 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

20 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

21 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

22 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

23 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

24 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

25 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

26 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

27 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

28 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

29 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

30 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

31 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

32 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

33 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

34 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

35 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

36 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

37 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

38 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

39 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

40 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

41 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

42 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

43 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

44 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

45 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

46 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

47 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

48 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

49 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

50 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

51 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

52 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

53 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

54 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

55 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

56 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

57 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

58 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

59 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

60 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

61 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

62 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

63 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

64 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

65 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

66 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

67 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

68 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

69 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

70 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

71 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

72 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

73 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

74 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

75 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

76 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

77 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

78 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

79 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

80 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

81 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

82 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

83 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

84 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

85 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

86 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

87 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

88 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

89 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

90 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

91 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

92 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

93 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

94 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

95 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

96 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

97 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

98 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

99 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

100 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

101 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

102 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

103 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

104 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

105 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

106 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

107 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

108 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

109 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

110 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

111 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

112 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

113 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

114 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

115 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

116 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4

117 THE BEGINNING OF THE BAPTISM DEBATE The first post-apostolic descriptions of immersion come from the mid-2 nd Century. They clearly indicate that it was done as an integral part of conversion & to adults or to youth at least old enough to exercise free will. 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. [John 3:5] 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; 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. [Isaiah 1:16-20] 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 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. 1 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. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. 2 1 Justin Martyr, First Apology, Chapter 61, written during the 150 s. 2 First Apology, Chapter 65. Page 1

118 Immersion was being marginalized as early as the late 2 nd Century. This is clearly indicated by the interesting complaint of Tertullian in the introduction to his pamphlet specifically on baptism. 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 ΙΧΘΥΣ (ikhthus), 3 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! 3 He was also apparently unhappy with the practice of baptizing children younger & younger, since it did not take into consideration the important decision involved. And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary if (baptism itself) is not so necessary that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asketh. 4 Tertullian s concern against the rise of infant baptism was clearly ignored, as seen in this excerpt from baptismal procedures not long after his writing. At the hour in which the cock crows, they shall first pray over the water. When they come to the water, the water shall be pure and flowing, that is, the water of a spring or a flowing body of water. Then they shall take off all their clothes. The 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. After this, the men will be baptized. Finally, the women, after they have unbound their hair, and removed their jewelry. No one shall take any foreign object with themselves down into the water. 5 3 Writing in Latin, Tertullian inserted the Greek word for fish at this point. A reference to the early acronym from which arises our Christian fish symbol ʼΙησου ς = Jesus Χριστὸς = Christ Θεου = Of God Υἰὸς = Son Σωτηρ = Savior 3 Tertullian, On Baptism, Section 1, written around On Baptism, Section Hippolytus, The Apostolic Tradition, Section 21:1-6, written during the 210 s. Page 2

119 By the middle of the 3 rd Century, infant baptism had become so normal that the scholarly debate had shifted to the timing of it rather than its actual practice. 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. 6 In addition, the practice was formally being taught in connection with the concept of inherited sin. 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, The Lord hath said to me that I should call no man common or unclean. [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 granted and nobody is hindered from baptism and from grace how 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 sins that to him are remitted, not his own sins, but the sins of another. 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 he 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. 7 This practice of infant immersion was not widely challenged until the rise of the Ana-Baptists ( Re-Baptizers ) among the Protestant reformers of the 16 th Century. Here s an interesting quote from one of the first Ana-Baptists, Balthasar Hubmaier ( ) of Vienna. I have never taught Anabaptism [i.e., re-baptism ]....But the right baptism of Christ, which is preceded by teaching and oral confession of faith, I teach, and say that infant baptism is a robbery of the right baptism of Christ... 6 Cyprian, Letter 58: To Fidus, On The Baptism Of Infants, Section 2, written before To Fidus, On The Baptism Of Infants, Sections 5-6. Page 3

120 THE OLDEST (AD 235) CHURCH BUILDING EXCAVATED SO FAR IS LOCATED AT DURA-EUROPA, SYRIA (On the Euphrates, about 250 miles upriver from Baghdad, to the NW) This church building was actually a converted private home. It included a small, full immersion tank under a stylized archway. This baptistery was decorated with frescoes of Jesus as the Good Shepherd, of the women coming to the empty tomb of Jesus, of Jesus healing the paralytic, of Peter walking on the water to Jesus, and of Jesus with the Samaritan women at the well the oldest Christian painting known to exist & the most ancient depictions of Jesus. Page 4