History of Baptism
Introduction
Importance of historical
considerations
Hermeneutical
considerations (understanding of the meaning that the text in question would
have had to the original recipients).
Cultural
considerations (give us better understanding of the context in which scripture
was written).
Limitations of historical
considerations
Must not
determine doctrine
Must not
lead to "vain traditions of men"
Overview of the presentation
Whence
infant baptism?
Whence
believer baptism?
Presentation
History of Baptism
The Didache
(AD 70 -- Composite authorship)
Now
concerning baptism, baptize as follows: after you have reviewed all these
things, baptize "in the name of the Father and of the Son and of the Holy
Spirit" in running water. But if
you have no running water, then baptize in some other water; and if you are not
able to baptize in cold water, then do so in warm. But if you have niether, then pour water on
the head three times "in the name of the Father and Son and Holy
Spirit." And before baptism, let
the one who is to be baptized fast, as well as any others who are able. Also, you must instruct the one who is to be
baptized to fast for one or two days beforehand.[1]
Whence
infant baptism?
Asia Minor
Martyrdom of Polycarp (AD
167-168[2] -- authored by
church of Smyrna)
For
eighty-six years I have served Him, and He never did me any wrong. How then can I blaspheme my King who saved
me?[3]
Eusebius tells us that
Polycarp travelled to see bishop Anicetus at Rome between 157 and 161.[4]
If Polycarp were baptized at
age 14, then he made that journey between the ages of 90 and 94.
This indirect inference
suggests infant baptism taking place in Asia Minor as early as AD 81!
Egypt
Origen (233 - 251)
Homilies on Luke: "The baptism of infants is the custom of
the church"[5] (See also
Homilies on Leviticus[6] and Commentary
on Romans[7] for equivelent
statements).
Origen could not have said
this if he had not been baptized (Origen born 185). Eusebius tells us Origen came from a
Christian family (for several generations).[8] Very likely
his father was baptized as an infant as well (AD 160?).
Palestine
Origen wrote from here
Syria
Under Marcionite influences
They granted baptism and
communion only to those who either remained unmarried or vowed chastity in
marriage.
Italy and Gaul
Justin Martyr (AD 150 - 155)
in his First Apology:
...many men and women of the age of sixty and seventy
years who have been disciples of Christ from childhood, and have kept thier
Christian faith tarnished through a long life.[9]
The word for "been
disciples of" here is maqhteuein which is passive!
Irenaeus of Lyons (born 130 -
140) writes soon after 180:
For He (Jesus) has come to save all of them by
himself; all those, I say, who through him are reborn into God, infants, young
Children, boys, the mature and older people[10]
Hippolytus -- Apostolic
Traditions (AD 215)
First you should baptize the little ones. All who can speak for themselves should
speak. But for those who cannot speak,
their parents should speak or another who belongs to the family.[11]
Africa
Tertullian: De Baptismo (200 - 206)
Advocates postponement of
baptism.[12]
But those whose duty it is baptize know that baptism
is not to be betowed rashly ... And so it is more salutary to delay baptism
according to the state and character of each person; but espesially in the case
of infants...
Parents may die and not be
able to fulfil vows, etc.
Note: Tetullian's comments are directed against an
established practice.
Cyprian
Reports to us the results of
a synod held in Carthage in 251 or 253:
Unanimous decision against
the practice of postponing baptism until the eighth day (as circumcision).[13]
Contradiction
with the Didache? The Key:
Athanasius (bishop of
Alexandria 328 - 373) in a letter to the churches (announcing the date of
easter in 367):[14]
there are
other books outside these, which are not indeed included in the canon, but have
been appointed from the time of the fathers to be read to those who are recent
converts to our company and wish to be instructed in the word of true religeon. These are ... (OT apocrapha here) ... the so
called Teaching of the Apostles and the Shepherd.
Whence the practice of
withholding baptism? (BC 200 - BC 100)
Hillelites
(liberals) vs. Shammaites (conservative)
Is the Gentile unclean?
Hillelites: yes -- women in a permenant state of
Nidda... Men made always unclean through
intercoarse.
Ceremonial
washing upon conversion (this is the first time this sort of thing
occurred). Similiarities between this
and early Christian baptism:
Instruction preceeded baptism
(Christian: Didiche 7.1 - Jew: b.Yeb. 47a.b)[15]
Complete immersion
(Christian: Clement's Holimetics on Psalms 9.23.2 - Jew: see Journal of
Theological Studies 12, 1910, p. 609-612)
Flowing water preferred, but
not required (Christian: Didiche 7.1-3 - Jew: Oracles of Sybillina 4)
Confession of sins before
baptism (Christian: Aristides of Athens, Apology 17.4 - Jew: Oracles of
Sybillina 4)
Women must let down hair and
remove ornaments (Christian: Hippolytus, Apostolic Traditions 21.5 - Jew: see
W. C. van Unnik, Les cheveux defaits des femmes baptisees, 1947
This idea
took a while to catch on. The first
instance we have of parents withholding baptism from thier children is in 329
or 330 (Gregory of Nazianzus)
Crises of
the fourth century.
Conclusion
Whence
infant baptism
Whence the
practice of withholding baptism
[15]Acts 2:37-42 shows us that in the earliest church, no instruction preceeded baptism. This was a concept introduced later.