Chrysostom's Views on Baptism

Chrysostom, although he lived in and under the Roman church, and was not fully enlightened in every respect, nevertheless wrote soundly and correctly on the subject of baptism, as the following extracts from his writings show.

Jacob Mehrning, in Bapt. Hist., following the Centuriae Magdeburgenses, says, page 403: "How baptism must be received, Saint Chrysostom reminds us (Homily 14, on Mark): 'So you who desire to receive baptism, since we are all under the dominion of sin, take hold first of the feet of your Savior; wash them with your tears; dry them with your hair; and when this is done, you may approach His head. When you then go down with your Savior into the fountain of life, that is, the water of baptism, you may learn how the head of your Redeemer was anointed.'"

Moreover, he explains still further how one must prepare himself for baptism, and this with such affectionate words as should move every soul.

In Bapt. Hist., page 445, Homily 13, on Mark, Chrysostom says: "Will you come to baptism? Oh, how happy are you when you will be regenerated in Christ! when you will put on Christ; when you are buried with Christ, so that you may also rise with Him. On another day you will be made acquainted, in proper order, with the things that are needed for this mystery. In the meantime I tell you this, so that you may know it, and may prepare yourselves for the coming day (namely, for baptism). But may the Almighty God strengthen your hearts, and make you worthy of His baptism. May He Himself come into you, at baptism. May He Himself hallow the water by which you are sanctified. Let no one go there with a doubting heart. Let no one say: Do you really think that my sins will be forgiven? Whoever goes there in that way, his sins will not be forgiven. It is better not to go there at all, than to go in this manner. Remember this, especially you who receive baptism in this way, that you may serve God."

I ask you, dear reader, to pay close attention to these words of Chrysostom. Does he say anything at all different from what the Anabaptist teachers of the present day say? Oh no! He follows the same course. For, first he says: "Will you come to baptism?" He does not say: Will you carry your infants to baptism? How could he speak more plainly? For to come oneself, and to desire to come, is certainly no child's work.

Then he says: "Oh, how happy are you, when you will be regenerated in Christ? when you will put on Christ?" (namely, in or through baptism). But what else is said by this than what the apostle Paul declares of believers, namely, that they are saved by the washing of regeneration, that is, baptism, Titus 3, verse 3; and that they put on Christ by baptism, Galatians 3, verse 27.

Then he says: "On another day you will be made acquainted, in proper order, with the things that are needed for this mystery" (that is, baptism). In the same way, Christ teaches to instruct candidates for baptism before they are baptized. Matthew 28, verse 19; Mark 16, verses 15 and 16. John also first instructed those he baptized. Matthew 3, verses 7 and 8. Peter first instructed the Jews. Acts 2, verse 38. Philip first instructed the Ethiopian. Acts 8, verses 34 and 35. Ananias first taught Saul the faith: Acts 9, verses 17 and 18.

He further adds this wish: "May the Almighty God strengthen your hearts, and make you worthy of His baptism." But who does not know that newborn infants cannot be strengthened in their hearts before baptism? And that, therefore, they cannot receive baptism worthily (that is, with a holy purpose and believing hearts), since they know neither good nor evil. Deuteronomy 1, verse 39; nor their right hand from their left, Jonah 4, verse 11; and they do as children do, First Corinthians 13, verse 11. Therefore this wish of Chrysostom concerning baptism cannot apply to them.

Finally, having declared with what heart and purpose we must go to baptism, namely, not with a doubting heart, he says: "You who receive baptism in this way, that you may serve God." These are certainly plain words, which clearly prove that the baptism he speaks of is far different from infant baptism, since infants are incapable not only of going to baptism with an undoubting or assured heart, but of going there at all; and they are no less incapable of receiving baptism with the purpose of serving God. Compare this with the words of Chrysostom, and you will find that they are as different from infant baptism as heaven is from the earth.

Bapt. Hist., page 461. Palladius, in the Life of Chrysostom, tells of an uproar which the Emperor Theophilus* raised against bishop Chrysostom, persecuting him; this happened shortly before Easter. There was no other choice for those who sided with the bishop, and fasted with him, than to go to the Emperor and the Empress, in the week of confession, and to beg them with tears to spare the church of Christ, especially on account of the feast, and for the sake of those who were to be baptized, having received enough instruction for this purpose; and therefore to release their bishop.

Here again are several items from which we may perceive that in the church of which Chrysostom was bishop or teacher, baptism was administered after previous instruction, and upon faith. For, in the first place, mention is made of the time in which this took place, namely, shortly before Easter, in the week of confession. [n233-2] Anyone who has even a little experience will find that this was the time and the week in which it was customary to instruct the candidates before baptism, hear the confession of their faith, and examine them properly, in order to baptize them on the following Easter day. In the second place, mention is made of those who were to be baptized, and had received enough instruction for it; which so plainly illustrates what we have aimed to show, namely, that baptism at that time was administered after previous instruction, that we think it unnecessary to add anything further about it, and so let this suffice.