Against Praxeas; Against Marcion; On Baptism; Apology

"But behold, "say some, "the Lord came, and baptized not; for we read, And yet He used not to baptize, but His disciples!'"¹ As if, in truth, John had preached that He would baptize with His own hands! Of course, his words are not so to be understood, but as simply spoken after an ordinary manner; just as, for instance, we say, "The emperor set forth an edict," or, "The prefect cudgelled him." Pray does the emperor in person set forth, or the prefect in person cudgel? One whose ministers do a thing is always said to do it.² So "He will baptize you" will have to be understood as standing for, "Through Him," or "Into Him," "you will be baptized." But let not (the fact) that "He Himself baptized not" trouble any. For into whom should He baptize? Into repentance? Of what use, then, do you make His forerunner? Into remission of sins, which He used to give by a word? Into Himself, whom by humility He was concealing? Into the Holy Spirit, who had not yet descended from the Father? Into the Church, which His apostles had not yet founded? And thus it was with the selfsame "baptism of John" that His disciples used to baptize, as ministers, with which John before had baptized as forerunner. Let none think it was with some other, because no other exists, except that of Christ subsequently; which at that time, of course, could not be given by His disciples, inasmuch as the glory of the Lord had not yet been fully attained,³ nor the efficacy of the font⁴ established through the passion and the resurrection; because neither can our death see dissolution except by the Lord's passion, nor our life be restored without His resurrection.

When, however, the prescript is laid down that "without baptism, salvation is attainable by none" (chiefly on the ground of that declaration of the Lord, who says, "Unless one be born of water, he hath not life"⁵), there arise immediately scrupulous, nay rather audacious, doubts on the part of some, "how, in accordance with that prescript, salvation is attainable by the apostles, whom—Paul excepted—we do not find baptized in the Lord? Nay, since Paul is the only one of them who has put on the garment of Christ's baptism,⁶ either the peril of all the others who lack the water of Christ is prejudged, that the prescript may be maintained, or else the prescript is rescinded if salvation has been ordained even for the unbaptized." I have heard—the Lord is my witness—doubts of that kind: that none may imagine me so abandoned as to excogitate, unprovoked, in the licence of my pen, ideas which would inspire others with scruple.

And now, as far as I shall be able, I will reply to them who affirm "that the apostles were unbaptized." For if they had undergone the human baptism of John, and were longing for that of the Lord, then since the Lord Himself had defined baptism to be one;⁷ (saying to Peter, who was desirous⁸ of being thoroughly bathed, "He who hath once bathed hath no necessity to wash a second time;"⁹ which, of course, He would not have said at all to one not baptized;) even here we have a conspicuous¹⁰ proof against those who, in order to destroy the sacrament of water, deprive the apostles even of John's baptism. Can it seem credible that "the way of the Lord," that is, the baptism of John, had not then been "prepared" in those persons who were being destined to open the way of the Lord throughout the whole world? The Lord Himself, though no "repentance" was due from Him, was baptized: was baptism not necessary for sinners? As for the fact, then, that "others were not baptized"—they, however, were not companions of Christ, but enemies of the faith, doctors of the law and Pharisees. From which fact is gathered an additional suggestion, that, since the opposers of the Lord refused to be baptized, they who followed the Lord were baptized, and were not like-minded with their own rivals: especially when, if there were any one to whom they clave, the Lord had exalted John above him (by the testimony) saying, "Among them who are born of women there is none greater than John the Baptist."¹¹

Others make the suggestion (forced enough, clearly "that the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea."¹² It is, however, as I think, one thing to be sprinkled or intercepted by the violence of the sea; another thing to be baptized in obedience to the discipline of religion. But that little ship did present a figure of the Church, in that she is disquieted "in the sea," that is, in the world,¹³ "by the waves," that is, by persecutions and temptations; the Lord, through patience, sleeping as it were, until, roused in their last extremities by the prayers of the saints, He checks the world,¹⁴ and restores tranquillity to His own.

Now, whether they were baptized in any manner whatever, or whether they continued unbathed¹⁵ to the end—so that even that saying of the Lord touching the "one bath"¹⁶ does, under the person of Peter, merely regard us—still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice,¹⁷ and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith," He would say, "hath saved thee;"¹⁸ and, "Thy sins shall be remitted thee,"¹⁹ on thy believing, of course, albeit thou be not yet baptized. If that²⁰ was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever;²¹ another deserted father and ship, and the craft by which he gained his living;²² a third, who disdained his father's obsequies,²³ fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me."²⁴

Here, then, those miscreants²⁵ provoke questions. And so they say, "Baptism is not necessary for them to whom faith is sufficient; for withal, Abraham pleased God by a sacrament of no water, but of faith." But in all cases it is the later things which have a conclusive force, and the subsequent which prevail over the antecedent. Grant that, in days gone by, there was salvation by means of bare faith, before the passion and resurrection of the Lord. But now that faith has been enlarged, and is become a faith which believes in His nativity, passion, and resurrection, there has been an amplification added to the sacrament,²⁶ viz., the sealing act of baptism; the clothing, in some sense, of the faith which before was bare, and which cannot exist now without its proper law. For the law of baptizing has been imposed, and the formula prescribed: "Go," He saith, "teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit."²⁷ The comparison with this law of that definition, "Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens,"²⁸ has tied faith to the necessity of baptism. Accordingly, all thereafter²⁹ who became believers used to be baptized. Then it was, too,³⁰ that Paul, when he believed, was baptized; and this is the meaning of the precept which the Lord had given him when smitten with the plague of loss of sight, saying, "Arise, and enter Damascus; there shall be demonstrated to thee what thou oughtest to do," to wit—be baptized, which was the only thing lacking to him. That point excepted, he had sufficiently learnt and believed "the Nazarene" to be "the Lord, the Son of God."³¹

But they roll back an objection from that apostle himself, in that he said, "For Christ sent me not to baptize;"³² as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas?³³ However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos.³⁴ For which reason the "peace-making"³⁵ apostle, for fear he should seem to claim all gifts for himself, says that he had been sent "not to baptize, but to preach." For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.

I know not whether any further point is mooted to bring baptism into controversy. Permit me to call to mind what I have omitted above, lest I seem to break off the train of impending thoughts in the middle. There is to us one, and but one, baptism; as well according to the Lord's gospel³⁶ as according to the apostle's letters,³⁷ inasmuch as he says, "One God, and one baptism, and one church in the heavens."³⁸ But it must be admitted that the question, "What rules are to be observed with regard to heretics?" is worthy of being treated. For it is to us³⁹ that that assertion⁴⁰ refers. Heretics, however, have no fellowship in our discipline, whom the mere fact of their excommunication⁴¹ testifies to be outsiders. I am not bound to recognize in them a thing which is enjoined on me, because they and we have not the same God, nor one—that is, the same—Christ. And therefore their baptism is not one with ours either, because it is not the same; a baptism which, since they have it not duly, doubtless they have not at all; nor is that capable of being counted which is not had.⁴² Thus they cannot receive it either, because they have it not. But this point has already received a fuller discussion from us in Greek. We enter, then, the font⁴³ once: once are sins washed away, because they ought never to be repeated. But the Jewish Israel bathes daily,⁴⁴ because he is daily being defiled: and, for fear that defilement should be practised among us also, therefore was the definition touching the one bathing⁴⁵ made. Happy water, which once washes away; which does not mock sinners (with vain hopes); which does not, by being infected with the repetition of impurities, again defile them whom it has washed!

We have indeed, likewise, a second font,⁴⁶ (itself withal one with the former,) of blood, to wit; concerning which the Lord said, "I have to be baptized with a baptism,"⁴⁷ when He had been baptized already. For He had come "by means of water and blood,"⁴⁸ just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen⁴⁹ by blood. These two baptisms He sent out from the wound in His pierced side,⁵⁰ in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood.⁵¹ This is the baptism which both stands in lieu of the fontal bathing⁵² when that has not been received, and restores it when lost.

For concluding our brief subject,⁵³ it remains to put you in mind also of the due observance of giving and receiving baptism. Of giving it, the chief priest⁵⁴ (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop's authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. The word of the Lord ought not to be hidden by any: in like manner, too, baptism, which is equally God's property,⁵⁵ can be administered by all. But how much more is the rule⁵⁶ of reverence and modesty incumbent on laymen—seeing that these powers⁵⁷ belong to their superiors—lest they assume to themselves the specific⁵⁸ function of the bishop! Emulation of the episcopal office is the mother of schisms. The most holy apostle has said, that "all things are lawful, but not all expedient."⁵⁹ Let it suffice assuredly, in cases of necessity, to avail yourself (of that rule⁶⁰, if at any time circumstance either of place, or of time, or of person compels you (so to do); for then the stedfast courage of the succourer, when the situation of the endangered one is urgent, is exceptionally admissible; inasmuch as he will be guilty of a human creature's loss if he shall refrain from bestowing what he had free liberty to bestow. But the woman of pertness,⁶¹ who has usurped the power to teach, will of course not give birth for herself likewise to a right of baptizing, unless some new beast shall arise⁶² like the former; so that, just as the one abolished baptism,⁶³ so some other should in her own right confer it! But if the writings which wrongly go under Paul's name, claim Thecla's example as a licence for women's teaching and baptizing, let them know that, in Asia, the presbyter who composed that writing,⁶⁴ as if he were augmenting Paul's fame from his own store, after being convicted, and confessing that he had done it from love of Paul, was removed⁶⁵ from his office. For how credible would it seem, that he who has not permitted a woman⁶⁶ even to learn with over-boldness, should give a female⁶⁷ the power of teaching and of baptizing! "Let them be silent," he says, "and at home consult their own husbands."⁶⁸

But they whose office it is, know that baptism is not rashly to be administered. "Give to every one who beggeth thee,"⁶⁹ has a reference of its own, appertaining especially to almsgiving. On the contrary, this precept is rather to be looked at carefully: "Give not the holy thing to the dogs, nor cast your pearls before swine;"⁷⁰ and, "Lay not hands easily on any; share not other men's sins."⁷¹ If Philip so "easily" baptized the chamberlain, let us reflect that a manifest and conspicuous⁷² evidence that the Lord deemed him worthy had been interposed.⁷³ The Spirit had enjoined Philip to proceed to that road: the eunuch himself, too, was not found idle, nor as one who was suddenly seized with an eager desire to be baptized; but, after going up to the temple for prayer's sake, being intently engaged on the divine Scripture, was thus suitably discovered—to whom God had, unasked, sent an apostle, which one, again, the Spirit bade adjoin himself to the chamberlain's chariot. The Scripture which he was reading⁷⁴ falls in opportunely with his faith: Philip, being requested, is taken to sit beside him; the Lord is pointed out; faith lingers not; water needs no waiting for; the work is completed, and the apostle snatched away. "But Paul too was, in fact, speedily' baptized:" for Simon,⁷⁵ his host, speedily recognized him to be "an appointed vessel of election." God's approbation sends sure premonitory tokens before it; every "petition"⁷⁶ may both deceive and be deceived. 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 necessary⁷⁷ —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."⁷⁸ Let them "come," then, while they are growing up; let them "come" while they are learning, while they are learning whither to come;⁷⁹ let them become Christians⁸⁰ 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 worldly⁸¹ 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."⁸² For no less cause must the unwedded also be deferred—in whom the ground of temptation is prepared, alike in such as never were wedded⁸³ by means of their maturity, and in the widowed by means of their freedom—until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation.

The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "Ye will meet a man bearing water."⁸⁴ He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space⁸⁵ for conferring baptisms;⁸⁶ wherein, too, the resurrection of the Lord was repeatedly proved⁸⁷ among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels⁸⁸ told the apostles that "He would so come, as He had withal ascended into the heavens;"⁸⁹ at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather them together from the extremities of the land in the feast-day," he signifies the day of the Passover and of Pentecost, which is properly a "feast-day."⁹⁰ However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.

They who are about to enter baptism ought to pray with repeated prayers, fasts, and bendings of the knee, and vigils all the night through, and with the confession of all bygone sins, that they may express the meaning even of the baptism of John: "They were baptized," saith (the Scripture), "confessing their own sins."⁹¹ To us it is matter for thankfulness if we do now publicly confess our iniquities or our turpitudes:⁹² for we do at the same time both make satisfaction⁹³ for our former sins, by mortification of our flesh and spirit, and lay beforehand the foundation of defences against the temptations which will closely follow. "Watch and pray," saith (the Lord), "lest ye fall into temptation."⁹⁴ And the reason, I believe, why they were tempted was, that they fell asleep; so that they deserted the Lord when apprehended, and he who continued to stand by Him, and used the sword, even denied Him thrice: for withal the word had gone before, that "no one untempted should attain the celestial kingdoms."⁹⁵ The Lord Himself forthwith after baptism⁹⁶ temptations surrounded, when in forty days He had kept fast. "Then," some one will say, "it becomes us, too, rather to fast after baptism."⁹⁷ Well, and who forbids you, unless it be the necessity for joy, and the thanksgiving for salvation? But so far as I, with my poor powers, understand, the Lord figuratively retorted upon Israel the reproach they had cast on the Lord.⁹⁸ For the people, after crossing the sea, and being carried about in the desert during forty years, although they were there nourished with divine supplies, nevertheless were more mindful of their belly and their gullet than of God. Thereupon the Lord, driven apart into desert places after baptism,⁹⁹ showed, by maintaining a fast of forty days, that the man of God lives "not by bread alone," but "by the word of God;"¹⁰⁰ and that temptations incident to fulness or immoderation of appetite are shattered by abstinence. Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font¹⁰¹ of your new birth, and spread your hands¹⁰² for the first time in the house of your mother,¹⁰³ together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts¹⁰⁴ may be supplied you. "Ask," saith He, "and ye shall receive."¹⁰⁵ Well, you have asked, and have received; you have knocked, and it has been opened to you. Only, I pray that, when you are asking, you be mindful likewise of Tertullian the sinner.¹⁰⁶