Water Baptism in the First Five Centuries Part II: Modes of Water Baptism in the Ancient Church -- By: William A. BeVier

Journal: Bibliotheca Sacra
Volume: BSAC 116:463 (Jul 1959)
Article: Water Baptism in the First Five Centuries Part II: Modes of Water Baptism in the Ancient Church
Author: William A. BeVier


Water Baptism in the First Five Centuries
Part II:
Modes of Water Baptism in the Ancient Church

William A. BeVier

[Editor’s Note: This article is the second in a series by Dr. BeVier on “Water Baptism in the First Five Centuries.”]

Reference was made in the first article of this series to citations which present water baptism by immersion in some form or another (Justin, Shepherd of Hermas, Didache, Ambrose, and from Schaff on Spain, Greek and Russian Orthodox). One other quotation in regard to baptism by immersion in Spain is presented. This too comes from Schaff: “Single immersion seems to have been introduced by Eunomius about 360, but was condemned on pain of degradation, yet it reappeared afterwards in Spain, and Pope Gregory I [590-604] declared both forms valid, the triune immersion as setting forth the Trinity, the single immersion the Unity of the Godhead.”1 From this we see a lack of universality of mode even in one locality, but that immersion was the rule in Spain.

In the second century one of the most devastating of all non-Biblical doctrines appeared. This was the doctrine of baptismal regeneration, or in other words the belief that merely because a person was baptized (mode irrelevant) he was regenerated, irrespective of his age or moral condition. This concept was held by most of the leading early church fathers, with few exceptions, after the second century. Some claim that on the basis of this very idea, and the fourth-century Augustinian doctrine of original sin, that aspersion and baptism of infants came into vogue. This argument may have some force but it is to be remembered that this regeneration idea was prevalent among both Greek and Latin fathers, and the former practiced immersion. Furthermore, the Didache, long before Augustine, spoke of aspersion in a clear reference.2

Irenaeus (adv. Haer. I. c2l 1) in support of baptismal regeneration writes calling water baptism: “…the washing of

regeneration…baptism of regeneration unto God.”3 Tertullian began his “De Baptismate” with: “Blessed is our sacrament of water, in that, by washing away the sins of our early blindness, we are liberated into eternal life.” And further on: “We, little fishes…are born in water.”4 It was with the Cappadocians and Cyril of Alexandria that a clear statement is found that the waters of baptism possess some imparted power within, though Tertullian inferred it.5 Baptism w...

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