An Account of the Baptism of the Holy Martyrs in the Second Century

The witnesses to the ordinance of the baptism of Jesus Christ who have written in this century are few, and their accounts are brief, but mostly clear and conclusive. First comes one Dionysius, surnamed Alexandrinus, who writes to his friend Sixtus about a certain brother who considered the baptism of the heretics no baptism at all, and who therefore asked to be rebaptized.

He is followed by Justinus, who, in his letters written in defense of the Christians, as well as in his disputation with Tryphon the Jew, speaks of baptism and treats it throughout as the baptism of Christ, which was administered to adults.

Then comes one Gratianus, who declares himself against retaliation; and also another (noted in the margin), who was censured because he held that the body of Christ was not of the substance of Mary.

Then follows Clemens Alexandrinus, who nowhere speaks of infant baptism, though he says much about baptism, and about its conditions and circumstances.

Then follows a certain testimony from Walafridus Strabo, proving that in those early times it was not the custom to baptize anywhere but in running water, and that only those persons were baptized who were able to know and understand the benefits to be obtained in baptism.

The conclusion is taken from the 7th chapter of De Ratione Gubernationes Ecclesice, in which we read that by then those were baptized who had first been instructed in the chief articles of faith. With this we have concluded this century. [n130-3]

NOTE. Since we have not come across any particular authors on the matter of baptism in the first years of this century, we must begin with the year 126 and go on from there; and we shall follow this same method in some of the other centuries.

About the year 126. The first place in our account of baptism in the second century we shall give to Dionysius Alexandrinus,* of whom it is stated (from his 5th book on Baptism) that he wrote to Sixtus, the bishop at Rome, as follows

There was with us a brother who had been a believer a long time, before ever I or my predecessor Heraclas was ordained bishop. [n130-1] Being present among those who were baptized, and hearing the questions put to them and their replies, he came to me weeping, fell down at my feet, and began to confess that he had received baptism from the heretics in an entirely different manner, which baptism, since he saw that we administered baptism differently, he did not consider it baptism at all. He therefore begged to be cleansed and purified with the baptism of the Christian church, that he might receive the grace of the Holy Ghost.

Finally he writes these words: He (namely, the man mentioned above, who wished to be rebaptized) did not cease to sigh and to weep, and dared not come to the Lord's table, and, admonished and constrained by us, would scarcely venture to be present at common prayer.

On this, Eusebius Pamphilius of Caesarea, who has annotated it, writes: These and many other such questions concerning rebaptizing are noted by Dionysius throughout his books. Eusebius, book 7, chapter 8, from Dionysius.

NOTE. P. J. Twisck distinguishes this Dionysius Alexandrinus from another Dionysius who, about the year 231, after Origen, was a teacher of the scholars of the faith at Alexandria. See Chron., 3rd Book, for the year 231, page 61, column 1. Also, for the year 253, page 71, column 1.

We shall speak of the martyrdom of the latter in the proper place, under the persecution of Valerianus and Gallienus. Others, however, hold that it was one and the same Dionysius who wrote this and suffered martyrdom. But this matters little, since the matters themselves, as these writers state them, agree in general. We will leave this to the judgment of the intelligent reader.

From the above it is clear, first, that baptism was administered after a previous examination, because it is said: "Being present among those who were baptized, and hearing the questions put to them, and their replies;" which agrees with the manner in which Philip proceeded with the Ethiopian, before he baptized him: the one asked, the other answered, and then followed baptism. Acts 8, verses 36 to 38.

Moreover, since Eusebius states that Dionysius notes many such questions of rebaptizing throughout his books, it follows beyond dispute that rebaptizing, or at least baptizing rightly those who had not been rightly baptized, must have been practiced, or at least advocated, by some at that time; otherwise it would not have been necessary to note any questions in regard to it; whereas much was written in that day concerning it, as Eusebius has shown from Dionysius.

About the year 140. Justinus, who was surnamed Philosophus because before his conversion he was instructed in philosophy, comes next in order after Dionysius Alexandrinus. In his second defense of the Christians, to the Emperors Titus, Aelius, Adrianus, Antonius, Pius, and so on. (according to the annotation of H. Montanus, Nietigh.z., page 5), he writes: "We shall also relate to you how we, being renewed through Christ, have offered ourselves up to God, so that, this being left out, it might not seem that in some parts of this statement we have not been faithful. As many, then, as are convinced, and believe that what we teach and say is true, and promise to live accordingly, to the best of their ability, are admonished to pray, and to ask God, with fasting, for the forgiveness of past sins, we ourselves praying and fasting with them. After that, we lead them to the water, and they are then born again in the same manner of regeneration in which we ourselves were born again, for then they are washed with water, in the name of God, who is the Father and Lord of us all, and of Jesus Christ, who is the Savior of us all, and of the Holy Ghost; for Christ says: 'Unless you are born again, you cannot enter into the kingdom of heaven.' "

These are certainly clear arguments, which confirm the institution of Christ as regards baptism upon faith; for, when Justinus writes: "As many then, as are convinced, and believe," and adds

"are admonished to pray," and finally says: "After that, we lead them to the water, and they are then born again in the same manner of regeneration," that is to say (speaking by way of metonymy), baptized; by this he certainly gives us to understand that the candidates for baptism, in his day, had to be convinced, namely through the preached word, and had to believe, and also that they had to be admonished to pray, before they were led to the water, to be baptized, or, as he calls it, regenerated.

A little further on in the same apology, or defense, he writes: "This, concerning this matter, we have learned from the apostles; for, since we are ignorant by our first birth, and have been brought up in evil practices and wicked habits, therefore, so that we may not remain children of ignorance, but become children of free choice and of knowledge, and may obtain the remission of the sins we have committed, the name of God, the Father and Lord of all men, is invoked over those who willingly desire to be born again, and who repent of their past sins; and, invoking Him alone, we lead the one to be baptized to the washing of water; and this washing of water is called an enlightenment, because the understanding of those who learn these things becomes enlightened. But those who become enlightened are also washed, that is, baptized, in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Spirit, who, through the prophets, has foretold everything concerning Christ." H. Mont. Nietighz., page 6, from Justinus.

From this it is again quite clear that Justinus has nothing else in view than to give an account of the true baptism, which Christ and His apostles taught should be administered only upon faith and repentance for sins; for, when he says: "Those who willingly desire to be baptized again, and who repent of their past sins," and adds: "Invoking the name of God, we lead the one to be baptized to the washing of water," he certainly says nothing else than what was said to those baptized by John. Matthew 3, verse 6: "And were baptized by him in Jordan, confessing their sins," and what Peter said to the contrite penitents, who asked what they must do to be saved. Acts 2, verse 38: "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins." The very same idea is expressed here by Justinus, as has been shown.

Further on in the same apology, or defense, Justinus writes these words: "But we, after he who, being convinced, has become of one mind with us, is thus washed, we lead him to those who are called brothers, where they are assembled, earnestly offering up the common prayers, for ourselves, for him who is enlightened, and for all other men, wherever they may be; that we may be worthy to be disciples of the truth, leading indeed a good way of life, and be found keepers of that which is commanded us; in order that we may obtain eternal salvation." H. Mont. Nietighz., page 7, from Justinus.

This is the third citation from Justinus, from which it appears, certainly no more than from the first two, that he mentions any other baptism than that upon faith and repentance. For, when he says: "After he who, being convinced, has become of one mind with us, is thus washed, we lead him to those who are called brothers," by this he gives us to understand that those who were washed, that is baptized, must first be convinced, and consent to the doctrine, which agrees with Christ's command, Matthew 28, verse 19: "Go therefore, and teach (or, make disciples of) all nations, baptizing them," and mark: "Preach the gospel to every creature. He who believes and is baptized shall be saved."

Jacob Mehrning, in his account of baptism in the second century, cites from the Centuries van Maegdenborg the following words: "The teachers of the church of that time held that regeneration was effected through baptism and the Word, to both of which together they ascribed a power, namely, the forgiveness of sins, which required repentance from adults." Many clear testimonies concerning this are found in Justinus.

In the disputation with Tryphon the Jew, he writes: "Through the washing of water of repentance (Wasserbad der Busse), and the knowledge of God, which has been instituted for the forgiveness of the sins of the people, as Isaiah says, we believe and feel assured that this is the blessed baptism which was proclaimed in former times, and that this alone can cleanse the penitent; indeed, that this is a water of life."

A little further on he calls baptism a spiritual circumcision acceptable to the merciful God. And in conclusion he says: [n130-2] "Through water and faith, the regeneration of the whole human race is effected." Jac. Mehrn., Baptism. Histor., 2nd part, on the second century, page 202.

Justinus writes further, in the disputation with Tryphon the Jew, on the truth of the Christian religion: "Since we, through Christ, are converted to the true God, we are sanctified in baptism, and call upon Him as our helper, and call Him our Redeemer. Before the power of this name, Satan himself must fear and tremble." Jac. Mehrn., page 203. Baptism. Hist., 2nd part.

Who does not see clearly from these words of Justinus, in the disputation with Tryphon, in the first as well as in the second citation, that he uses such words and phrases as can by no means be applied otherwise than to the true order of the baptism of Christ and His apostles, namely, baptism which is accompanied with faith and repentance? For in the first citation he certainly says expressly that baptism is a washing of water of repentance, and the knowledge of God; also, that it alone can cleanse the penitent; and also, that through water and faith the regeneration of the whole human race is effected. In the second citation he also plainly says: "Since we, through Christ, are converted to the true God, we are sanctified in baptism." How could anyone more clearly indicate the true practice of baptism, which must take place with conversion to God? And such baptism, Justinus states here, was practiced in the church of God in his time. O glorious, holy, and most Christian transaction!