Concerning Different Points of the Doctrine of Origen

In the year 231. "Origen, a man who abounds in spiritual allegories, and who practiced himself what he taught others, as church history testifies of him, began at this time to write his books, and says to the catechumens: 'Repent, that you may receive baptism for the remission of sins.' Also: 'He who has resolved to come and be baptized, but is not willing to forsake his evil practices and habits, and continues in his former condition, does not come to baptism in the proper way.' With reference to this, you may read George Wicelius, in his Form en Aenteekening, en Welke Gestalte en form. de Kerk duysent jaer stond, folio 127. [n170-2]

"Again: Origen was appointed by Demetrius, at Alexandria, catechist, that is, teacher of the pupils of the faith, which office was filled before him (after the apostles) by Plautinus and Clement. Of his pupils, Plutarch, Serenus, Heraclides, Heron, and a woman, were martyred for Christ before they were baptized, and so obtained the baptism of fire.

"After Origen, Heracles, and after Heracles, Dionysius had charge at Alexandria of the schools of the catechumens, that is, of those who received instruction in the Christian doctrine in preparation for baptism.

"Again: Origen says that no one should be persecuted for his faith, and that he who would live according to the Gospel must not drive or compel his brother to an oath, nor swear such an oath himself, though it be demanded of him.

"Again: On Matthew 23 he says: The Lord rebukes those teachers who not only do not practice what they teach, but also, tyrannously and unmercifully, without considering the strength of their hearers, lay on them burdens greater than they can bear, namely, forbid them to marry, and, beyond what is expedient, would force them to an impossible chastity.

"Again: He says that it is altogether a letter that kills, to understand John literally and carnally. So he insists strongly on it, that the natural eating of Christ's body avails nothing, and that it must therefore be understood and eaten spiritually. Euseb., book 6. Chron. Seb Frank, folio 101. Leonh., book 1. Joh. Anast., folio 313.

"Again: In his 12th, 15th, and 18th Homily on the Book of Joshua, Origen writes this: 'If the natural war of Joshua and his people were not a figure and antitype of the spiritual war of Christ and the Christians, the apostles, as proclaimers of peace, would never have accepted or sanctioned the reading of the books of Joshua in the heavenly Jerusalem of the peaceful church and the peace-loving children of God.' And he further proves by many arguments that Christ, the Prince of Peace, teaches peace and not war; and that we are not to fight with outward weapons, but only with spiritual ones, against the devil, the world, the flesh, sin, and death.

"Again: Speaking of the destruction of Ai, and the extermination of the king and the people, he says: 'By this we must not understand that the saints, at this day in the New Testament, may shed blood, and kill with the natural sword: these and like events are full of mysteries.' He explains further that we must utterly destroy Ai, that is, the kingdom of darkness and sin, through the spiritual Joshua, Christ Jesus. Colossians 1; Ephesians 6.

"Again: Origen (Homily on Matthew 7) says: 'The text in Luke 22, about buying a sword, is harmful (namely, to the wicked) if it is understood literally and not allegorically: for he who regards the letter, and does not understand the will and intent of God, but sells his garment and buys a sword, would understand the word of Christ contrary to His will.'

"Again: In the second book against Celsus, he says that 'war has been abolished by the only God:

"Again: Of antichrist he says, from Second Thessalonians 2, that he sits in the temple of God, and, a little further on, he says: 'Antichrist takes only the name of Christ, but does not do His works; nor does he teach the words of truth. Christ is the truth; antichrist is the false truth. He shows himself here as though he were Christ and the Word of God, but is nevertheless the abomination of desolation." ' P. J. Twisck, Chron., 3rd book, page 61, from Chron. Seb. Fr., folio 65, 78. Hieron. Zauch., folio 56. Joh. Heyden Ncemb., folio 226, 227. [n170-3]

In the year 251. It is recorded that at this time Virian, Marcellinus, and Justin, learned men, in the reign of the Emperor Decius, conferred with one another about matters concerning the Christians, and were well pleased with this holy religion; and hearing that Christian believers were baptized, they sent for a teacher* called Justin, and asked him to baptize them.

Justin rejoiced that such learned men wished to take upon themselves the yoke of Christ. He began to instruct them, and then had water brought, and baptized them on confession of their faith. P. J. Twisck, Chron., 3rd book, page 68, column 2, from Wicel. in Choro Sanctorum, Grond. Bew., letter B. [n170-1]

In the year 253. For this year we read in ancient authors that Pancratius, the son of the believing Clionius, was baptized at Mount Celius when he was fifteen years old, after he had been under instruction twenty days. Compare this with P. J. Twisck, Chron., 3rd book, page 71, column 1, from Wicel. Grond. Bew. letter B. Leonh., book 1.

Concerning the circumstances of this matter, that is, of Dionysius, who traveled with him, and of the bishop Cornelius who baptized him, to whom some have wrongly ascribed another office, we leave it at its own worth and mention it no further. It is enough for us that it is evident from this, that at that time the believers did not have their children baptized, until they, having come to understanding and riper years, themselves desired to be baptized on their faith.

The same year as above. Basilla, an honorable and modest young woman at Rome, in the reign of the Emperor Galien, learned the Christian faith from the eunuch Protus and from Hiacynthus, and was also baptized by the above-mentioned bishop Cornelius. Grond. Bew. van den Doop, printed 1581, letter B., ij.

In the year 257. Pontus, the son of Marcus, a Christian, was orally instructed in the Christian religion by the bishop, or teacher, Pontian, and then baptized. P. J. Twisck, Chron., 3rd book, page 73, column 1, from Grond. Bew. letter B. Chron. Mich., folio 163. Also, Loop der Werelt, by F. H. H., printed 1611, page 47.

Here notice again that the Pontus mentioned above was not of Jewish or heathen descent, but of Christian; for he is called the son of Marcus, a Christian; from which, as in the case of Pancratius, it appears that the Christians let their children grow up unbaptized until they came to the years of understanding.

In the year 264. At Rome, under the Emperors Valerian and Galien, Nemesius and some others catechized; and, according to the custom of the church, when they had held a fast, he baptized all who believed. P. J. Twisck, Chron., 3rd book, page 57, column 1; word for word.

NOTE. In the tract Grondig Bewijs, en onderrechting van den Doop, printed in the year 1581, letter B., ij.; ex Codice Mariano, the name Nemesius is not put in the nominative, but in the accusative (objective) case; so that in this place it seems that Nemesius was not the one who baptized, but one of those who were baptized.

About the year 290. The examples cited above, of those who were baptized on their faith after they had been instructed, are confirmed by various teachings of Cyril of Jerusalem, who then showed how those who were baptized should conduct themselves before as well as after baptism. Jacob Mehrning places him about the end of this century, or about the year 290, and brings forward from his writing various passages which apply in no way to infant baptism, but very fittingly to the baptism which is administered upon faith and repentance.

In Baptism. Hist., pages 317 and 318, he has this note (chapter 8, in the same place): "Cyril himself exhorts some catechumens who had before spent several years in sensuality and lewdness, not to think it hard to do penance for forty days, saying: 'Beloved, forsake that which is present, and believe in the things to come. So many years you have spent, and served the world in vain; will you not, then, begin, and for the sake of your souls abstain for forty days?" '

In Baptism. Hist., page 318, we read (Cyril in Catech. 2, Mijstag.): [n170-5] "Repent, O man, and the grace of baptism shall not be withheld from you."

"Again: Cyril earnestly exhorts such newly planted ones to godliness, so that when they go to receive baptism they will not be rejected, like the guest spoken of in the Gospel, who did not have on a wedding garment. Therefore he says: 'Far be it that any of those who have given in their names for baptism, and have been entered on the lists, should hear: Friend, how did you come in here without a wedding garment?" ' From Vicecom., book 2, chapter 12, on Cyril.

"Again he says (Cyril in Catech. 3, Mijstag): 'Begin to wash your garments by repentance, that, being called to the marriage of the Lamb, you may be found worthy." '

"Again (Baptism. Hist., page 319, Cyril Catech. 1, Mijstag): 'Say to those who are to be baptized: Hear the voice of the prophet who says

Wash yourselves, make yourselves clean; put away from your souls the evils of your doings before my eyes; that the assembly of the angels may call to you

Blessed are they whose transgressions are forgiven, whose sins are covered.' "

"Again, chapter 6 (Vicec.), Cyril admonishes the newly baptized: 'As you have put off the old garments, and put on those that are according to the Spirit, you shall from now on always walk in white garments.' By this we do not mean to say that it is necessary for you always to have on white garments, but that you are to clothe yourselves in such garments as are white, bright, and spiritual before God. And in chapter 10 he says: 'Would to God that we could all truly say: My soul is joyful in the Lord; for he has clothed me with the garments of salvation, and with the robe of gladness.' "

Then he shows how holy, divine, and blessed a thing it is to have joined oneself by baptism to the nobility of Christ, that is, to His church. It is truly wonderful how affectionately, sweetly, and comfortingly he addresses them, saying: "You have now given in your names to the nobility of Christ, and have received the bridal torches, the desire for the kingdom of heaven, the good purpose, hope, and so on." And, in chapter 38, he addresses the baptized in this way: "Now the fragrance of salvation is on you, O you enlightened ones! Gather heavenly flowers, to make heavenly crowns of them. Now, now! the fragrance of the Holy Spirit smells sweetly on you. You have been at the gate of the King's palace. Would to God that you were already led before the King Himself. The blossoms have now appeared on the trees; but, oh! that the fruit also were conceived" Jac. Mehrn. Baptism. Hist. on the third century, page 320.

How could it be possible that Cyril of Jerusalem taught anything different about baptism than what the Anabaptists teach today, namely, that it must be accompanied by faith and repentance; seeing that he, as has been shown, uses throughout such manner of speech as cannot be applied to anything but this baptism, and by no means to infant baptism.

For instance, in the first passage he admonishes the catechumens who had spent several years in sensual living, not to think it hard to do penance before baptism for forty days; which agrees well with what was said to those who were not prepared for baptism. Matthew 3, verses 7 and 8.

He confirms this in the five passages that follow, using these arguments: That they must not neglect to repent, so that the grace of baptism may not be withheld from them. Again, that they would not have to hear it said to them, as it was to the unprepared guest in the Gospel: "Friend, how did you come in here?" Again, that they, being called to the marriage of the Lamb, might be found worthy. Again, that to this end they should hear the voice of the prophet, who says: "Wash yourselves, make yourselves clean; put away the evil of your doings."

In the sixth passage he admonishes the newly baptized: As you have put off the old garments (that is, forsaken the old life) and put on those that are according to the Spirit (that is, put on a new life), you shall from now on always walk in white garments, that is, from now on you shall live a holy life and pay to God the vows you made to Him when you were baptized. This is certainly a scriptural exposition, and is not obscurely expressed in Cyril's words.

We now come to the seventh or last passage, of which we shall say but little, as it contains not a single word which does not clearly show that he speaks of the baptism of believers and of the penitent; for he there says to the baptized that, being enlightened, they now had on them the fragrance of salvation, and he admonishes them to gather heavenly flowers with which to make heavenly crowns, adding this wish: "The blossoms have now appeared on the trees; but oh! that the fruit also were conceived!"

Anyone with only a little understanding can easily see that these words of Cyril do not apply to infants, and that he therefore does not speak to infants or of infant baptism, but is speaking to reasonable persons, and of the baptism that is administered to such. Moreover, since he has previously mentioned the catechumens, it is evident that it was the custom at that time in the church where he was teacher, first to instruct the young in the faith, and then, when they had accepted it, to baptize them upon confession of it. Beyond contradiction, it was a scriptural and holy custom, which came not from human reason, as infant baptism does, but from the mind of Christ and the understanding of the holy apostles. With this we take our leave of Cyril.

In the year 300. Arnobius, an old teacher, says (in Psalm 146): "You are not first baptized, and then take hold of the faith, and rejoice in it; but when you are about to be baptized, you state before the teacher your perfect willingness, and make your confession with your own mouth." P. J. Twisck, Chron., 3rd book, page 82, column 1, 2, from Grond. Bew., letter B.

These words of Arnobius are very excellent, and show that in his time they did not first baptize, and then take hold of faith; but that the one to be baptized had to state his willingness before baptism, and then to make confession of faith with his own mouth. However, we shall speak more fully of Arnobius in the century that follows.

The same year as above. It is recorded that at this time there were several persons who had separated from the catholic* (Roman) church, namely: Dadoes, Sabas, Adelphius, Hermas and Simeones, who were accused of heresy by the Roman church, and, among other things, were charged with holding erroneous views concerning the divine meat (that is, the sacrament of the Lord's Supper), and of baptism (that is, infant baptism). As regards the divine meat they were charged with holding the opinion that it neither profited nor harmed; that is, that the sacrament of the Lord's Supper had no power or value in itself; and of baptism it was said that they maintained that those baptized were not helped by baptism, but that fervent prayer alone must drive out the indwelling Satan.

Concerning these and other matters with which they were charged, whether justly or unjustly, see Hist. Eccles. Tripart., book 7, chapter 11. S. Fr., Chron. Rom. Kett., printed in the year 1563, folio 96, letter E, under the name Eraclit. Epulius.

So, when they said that those baptized were not helped by baptism, they thereby sufficiently rejected infant baptism, since the Roman church in general recognized no other baptism than infant baptism. That this rejection of baptism, or this counting it useless, has to do with infant baptism, is clearly evident from what is added, namely, that they held that not baptism, but fervent prayer must drive out the indwelling Satan; for those of the Roman church held the contrary view, namely, that Satan must certainly be driven out of the infants by baptism. However, we let everyone judge for himself in this matter.

Jacob Mehrning, in concluding the third century, says: "All these are beautiful reminders, which were given to the catechumens before as well as after baptism, and which certainly cannot have place with infants. And so it has been shown in this, the third chapter, that in these three centuries infant baptism cannot be proved by a single consistent and authentic testimony from the fathers and church historians." Baptism. Hist., pages 320 and 321. [n170-6]

But this is further made clear by the remark of P. J. Twisck, who, quite at the close of the third century, says: "Although infant baptism had been begun by some individuals, or by the church (that is, the Roman), as they themselves state, there were, nevertheless, many who devoutly received baptism upon faith and with a penitent life." Chron., 3rd book, conclusion, pages 83 and 84.

With this we close our account of baptism as it was practiced in the third century, and go on to the martyrs who suffered during this same time for the truth and their upright faith.