Views of Baptism as
Regeneration in
Ignatius, the Didache,
Barnabas, Justin Martyr,
and Irenaeus
 
 
 
 
Matthew Ropp
 
 
CH506, Early Church History
Dr. Nathan Feldmeth, Winter 1998
Fuller Theological Seminary, School of Theology
 
 

Table of Contents

Introduction
The Writings of the Fathers
Ignatius
The Didache
Barnabas
Justin Martyr
Irenaeus
Conclusion
Notes
References Cited
 

Introduction

Baptism, along with the Lord's Supper, is one of the most disputed institutions of the Christian church. It has been throughout the centuries. Today, predominant evangelical Protestant views largely differ from their Anglican, Orthodox, and Roman Catholic counterparts. Between and inside themselves, Protestant denominations also vary widely as to the mode, time, and nature of baptism. In the light of so many differing views on baptism and interpretations of the biblical record and teaching, how are we to discern the Lord's true intentions in this area? To presume such discernment would be extremely presumptuous on this author's part. It is here proposed, however, that the church can gain a greater understanding of the proper interpretation of the biblical record regarding baptism by diligently considering the writings of the first and second century church fathers. 1

These fathers are the closest existing external testimony to the biblical record and the church's first testimony to not only that record, but also to apostolic teaching and traditions which developed parallel to the composition of the biblical documents. Sources of the fathers' writings are available from as early as Ignatius, the Bishop of Antioch, 2  who wrote at the beginning of the second century. These sources claim apostolic authority, including specific claims of authority in relation to baptism. Justin Martyr wrote in his First Apology, "And for [baptism] we have learned from the apostles this reason." (Christian Classics Ethereal Library. "Early Church Fathers." http://ccel.wheaton.edu/fathers2/. 1998. Justin Martyr. First Apology:LXI) Near the end of the second century Irenaeus, Bishop of Lyon, defends apostolic doctrine and the perseverance of that doctrine in the church. "But the Church throughout all the world, having its origin … from the apostles, perseveres in one and the same opinion with regard to God and His Son." (CCEL Irenaeus, Against Heresies:III.XII.7)

From these early Christian witnesses which represent the authority and tradition of the apostolic church, this paper takes up the specific topic of what happens in the rite of baptism. The question is "What are baptism's innate purposes and results?" According to early church tradition and apostolic doctrine in the writings of Ignatius, Barnabas, Justin Martyr, and Irenaeus, as well as a document known as the Didache, the primary purpose of baptism is a purification from sin and regeneration of the sinner into new life; baptism is for and effects a new spiritual birth. It is usually presented as necessary for salvation and certainly required for membership in the church. Only those sources which expressly mention baptism are considered in this short work. Other more symbolic discussions of baptism in these fathers' writings are left for further research.

(return to the Table of Contents)
 

The Writings of the Fathers

The writings of the apostolic fathers considered below in order to develop the argument of baptism viewed as regeneration are presented in five sections, in chronological order by writer or document according to the probable dating of each.

Ignatius

Ignatius lived from approximately 30 to 107 AD and was the Bishop of Antioch in his later life. According to tradition he was a disciple of the Apostle John, along with Polycarp. In the last year of his life, he presented himself before the Emperor Trajan as a professing Christian and was sentenced to death by exposure to wild beasts. On the way to Rome for his execution he wrote the seven letters which are today considered authentically Ignatian (CCEL Intro. Ignatius Ephesians).

In Ignatius' epistles to the Ephesians and Smyrnaeans, there are concepts of baptismal regeneration in relation to Jesus' own baptism. Ignatius writes in the former that Christ "was born and baptized, that by His passion He might purify the water." (CCEL Ignatius, Ephesians:XVIII) According to William Schoedel's commentary on Ignatius, this somewhat magical idea as well as the connection between Christ's baptism and passion were well known and traditional concepts in the early church (W. Schoedel. Ignatius of Antioch. Philadelphia: Fortress. 1985:85). To the Smyrnaeans Ignatius writes, quoting Mat 3:15, that Christ "was baptized by John, in order that all righteousness might be fulfilled by Him…" (CCEL Ignatius, Smyrnaeans:I) This does not speak directly of purifying the water, but still connects Christ's baptism with his fulfillment of God's plan for righteousness - a salvific plan. In both contexts, Ignatius is not directly addressing baptism, but states these ideas in relation to Christ in a creedal fashion. This implies they were assumed as common Christian knowledge.

Elsewhere in Ignatius' letters he makes a strong case for the authority of the bishop. In relation to this authority, he dictates that neither baptism nor the celebration of the Lord's Supper were to be done without the administration of a bishop or his agent (CCEL Ignatius, Smyrnaeans:VIII; CCEL Ignatius, Trallians:II3). Schoedel notes a plausible suggestion by Elze that Ignatius is "applying a recognized rule … taken for granted in the case of baptism." (Schoedel 1985:244) While these texts do not directly reveal the nature of baptism in the early church, they do exhibit its traditional nature (Schoedel 1985:276) and great importance as one of the two main rites of the early church.

(return to the Table of Contents)
 

The Didache

The Didache, or The Teaching of the Twelve Apostles, is a second century document, dated around 120. It is generally considered a "pious fraud," meaning that it was fictitiously written in the name of the apostles for a pious reason. It has value historically, however, because it gives valuable evidence relating to the practices of the early church (N. Feldmeth. "The Anti-Nicene Church." Class lecture. Pasadena, CA: Fuller Theological Seminary. 1998; CCEL Intro. Teaching Twelve). Its section related to baptism is quite short:

1. And concerning baptism, thus baptize ye: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. 2. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. 3. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. 4. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before (CCEL Teaching of the Twelve Apostles:VII).

The main points here related to the topic of regeneration are (as in Ignatius' works) implicit, in a discussion primarily centered around the baptismal mode. There is a stress on baptism in living and cold water. Living water is likely preferred because rivers had symbolic significance as boundaries of transition in the ancient world. The living water emphasis also has Jewish parallels. Water which was running is also still connected to its natural source (J. Draper. The Didache in Modern Research. Leiden: E.J. Brill. 1996:46,218). Cold water may have been prescribed because of the shocking nature, which would make baptism a memorable event. Interestingly, however, if these types of water are not available, or even if enough water is not available to immerse, the great importance of baptism is seen in the admonition to do so in at least some fashion regardless of the resources at hand. The emphasis of living water is especially consistent with concepts of a change in the baptized person's life.

(return to the Table of Contents)
 

Barnabas

The next work to consider is The Epistle of Barnabas, attributed variously to the travelling companion of Paul or to an Alexandrian Jew of the same name. These attributions have long been questioned, however, due to the probable dating and theological content of the letter itself. Regardless of its authorship, Barnabas was most likely written before 130 AD, and thus falls clearly within the apostolic period (A. Carleton Paget. The Epistle of Barnabas. Tübingen: Mohr. 1994:3,9). It is considered authentic and theologically and historically valuable.

The epistle deals explicitly with baptism, along with the cross, as being prefigured in the Old Testament. This discussion is set in a polemical background against certain aspects of Judaism (Carleton Paget 1994:157). As in Ignatius above there is a connection between baptism and the passion of Christ, pointing to the salvific significance of the former. Barnabas quotes the prophets saying that the Israelites would reject "that baptism which leads to the remission of sins." They have forsaken the "living fountain." In contrast, Christ's "water is sure; ye shall see the King in His glory and your soul shall meditate on the feat of the Lord." (CCEL Barnabas, The Epistle of Barnabas:XI) Barnabas here through his use of imagery emphasizes that Christian baptism transcends anything that the temple might offer (Carleton Paget 1994:157) - Christian baptism offers remission of sins and life in the living fountain.

Barnabas also develops a creative interpretation of Psalm 1 (which he shares with Justin (Carleton Paget 1994:156)). "'The man who doeth these things shall be like a tree planted by the courses of waters, …'" "Mark how [the Psalmist] has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; …they shall receive their reward…" At the end of this discussion, following a somewhat parallel reference in Ezekiel to the Psalms passage, Barnabas clearly teaches purification of sin and new life through baptism: "This meaneth, that we indeed descend into the water full of sins and defilement, but come up, bearing fruit in our heart, having the fear [of God] and trust in Jesus in our spirit." (CCEL Barnabas, Epistle:XI)

(return to the Table of Contents)

Justin Martyr

Justin Martyr was an adult convert to Christianity from the schools of Greek philosophy and became a great apologist of the Christian faith. The introduction to his work in The Ante-Nicene Fathers relates, "The writings of Justin Martyr are among the most important that have come down to us from the second century. He was not the first that wrote an Apology in behalf of the Christians, but his Apologies are the earliest extant." (CCEL Intro. Apology of Justin) According to Goodenough, Justin's First Apology is likely dated 154-155 AD (E. Goodenough. The Theology of Justin Martyr. Amsterdam: Philo Press. 1968:81).

We are fortunate in the First Apology to have an entire chapter specifically devoted to baptism. It is in this context of baptism that he claimed to have received apostolic teaching, as quoted in the introduction above. Baptism as remission and escape from sin, regeneration, and new birth are clear from the text. "Then [converts] are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated." "For Christ also said, 'Except ye be born again, ye shall not enter into the kingdom of heaven.'" Osborn agrees that Justin's chief emphasis in baptism is that the believer belongs to God in a new and special way." (E. Osborn. Justin Martyr. Tübingen:Mohr. 1973:24)

For what purpose are believers baptized in Justin's theology? Baptize in order that the person "may obtain in the water the remission of sins…" Significantly, there is no discussion of remission of sins anywhere else in the Apology, except in this context of baptism (Osborn 1973:179). Specifically how is this remission of sins achieved? "Wash you, make you clean; … And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow." Justin's Greek philosophical influences are clear in his description of illumination of the baptized person's understanding (CCEL Justin, Apology:LXI). Goodenough summarizes this understanding: "It is [in baptism] that man receives the great enlightening from God which gives the power of the entire Logos in place of the defeated fragment which man naturally possesses. Baptism is thus a regenerative rite." (Goodenough 1968:266) (emphasis mine)

In Justin's Dialogue with Trypho (dated between the First Apology and his death in approximately 165 AD (Goodenough 1968:88)), purification from sin through Christian baptism is emphasized and contrasted to Jewish purification rituals. "…that very baptism which he announced is alone able to purify those who have repented; and this is the water of life." "Baptize the soul from wrath and from covetousness, from envy, and from hatred; and, lo! the body is pure." (CCEL Justin Martyr, Dialogue with Trypho:XIV) Justin also sees baptism as a means of obtaining spiritual circumcision4, which we receive only through God's mercy on us as sinners (CCEL Justin, Dialogue:XLIII).

(return to the Table of Contents)
 

Irenaeus

Unfortunately, we have no existing materials dealing with baptism written by Polycarp, the Bishop of Smyrna and Ignatius of Antioch's fellow Johannine disciple. We do have a great deal of material from Irenaeus, the Bishop of Lyon, however, who was a disciple of Polycarp. Although late in the second century, because of this direct link (not to mention the strong emphasis on apostolic teaching in the work itself) Irenaeus' writings are included with the apostolic fathers. An excellent writer, his masterpiece, Against Heresies, is dated 182-188 AD (CCEL Intro. Irenaeus Against Heresies).

Consider Irenaeus' treatment of baptism in the Old Testament found in the following fragment of his writing:

It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: "Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven." (CCEL Irenaeus, Fragments From the Lost Writings of Irenaeus:XXXIV) (emphasis mine)

Here is obvious and direct teaching that baptism is for purification from sin and spiritual regeneration and rebirth. Irenaeus quotes the Johannine Gospel (as did Justin), interpreting it as a clear declaration that baptism is a necessary component for entering the kingdom (and thereby receiving salvation). Minns identifies Irenaeus as fond of describing the Spirit as the water of life and as having understood baptism as the means by which believers are adopted to childhood with Christ (D. Minns. Irenaeus. Washington, D.C.:Georgetown. 1994:112-3).

Irenaeus' largest and most impressive work was Against Heresies, written in five separate volumes. It is a work both accounting and refuting Gnostic heresies in the church and defending the orthodox faith (CCEL Intro. Irenaeus). In a polemic against views of baptism and regeneration among the heretics, he makes a very strong statement that denial of the baptism taught by the true church, which is regeneration to God, is a renunciation of the whole Christian faith. He attributes any such a denial to instigation by Satan (CCEL Irenaeus, Heresies:I.XXI.1). For Irenaeus to deny baptismal regeneration is to deny all of Christianity!

In chapters on apostolic doctrine, commentary is given for several New Testament scenes related to baptism. Peter commands the Jews at Pentecost to repent and be baptized for the remission of sins (Heresies:III.XII.2). Because the Jewish crowd was already in relationship with God the Father, after persuading them that Jesus was the son of God only baptism was still needed (Heresies:IV.XXIII.2). Similarly, according to Irenaeus, the Ethiopian eunuch needed only baptism for his complete salvation after confessing belief, because he had already been "instructed by the prophets" in his reading of Isaiah. Philip could leave immediately with no problems arising (CCEL Irenaeus, Heresies:III.XII.8; IV.XXIII.2).

Peter's baptism of Cornelius and the others with him is explicitly stated as being for the remission of sin in Irenaeus, even though they had already received the Holy Spirit (Heresies:III.XII.7). Actually, in the author's understanding of Irenaeus' commentary on the passage, the Spirit comes upon them before their baptism in order that Peter and the other Jews would not object to bringing Gentiles into the church (Heresies:III.XII.13). "In baptism, sins are washed away, because by baptism believers are incorporated in to the 'just' flesh of Christ." (Minns 1994:113) Thus Paul is portrayed as still needing baptism by Ananias, even after his personal encounter with the risen Christ (Heresies:III.XII.9)! Lastly, regeneration is stated more explicitly once again in Irenaeus' exposition of the Matthean Great Commission (Mat 28:16ff). Jesus charged the disciples in order to give them "the power of regeneration into God" for the nations (Heresies:III.XVII.1).

(return to the Table of Contents)

Conclusion

Are you convinced? After reading these father's writings on baptism, it was very clear to the author that they viewed it as a regenerative salvific act or process. Ignatius showed us this in Jesus' purification of the baptismal water and the authority of the bishop as it relates to the rite's significance in the early church. The Didache demonstrated the act's great importance in that it must occur in some form and its regenerative power was inferred in the discussion of living and cold water. Barnabas reminded us of the correlation between baptism and the cross, clearly spelling out remission of sin and life in God by this act through his interpretation of Old Testament prophecy. Justin provided us with the first more systematic discussion of baptism, indicating an unmistakable theology of regeneration, new birth, and purification as well as an illumination of the mind through the washing. Lastly, Irenaeus demonstrated a strong theology of baptismal regeneration in his discussion of Naaman and his treatises on apostolic doctrine with which he combatted Gnostic heresy. Irenaeus charged that to deny baptismal regeneration is to deny the Christian faith.

Certainly to deny that these fathers assumed and taught baptism as regeneration to God is to deny their own testimony. The church today must take their testimony seriously, a testimony which itself claims to have come from the apostles - the same apostles who the New Testament authors say spent three years with Jesus Christ, witnessed and participated in his ministry, and received his charge to go make disciples, baptize, and teach. The Pauline doctrine of justification by grace through faith alone so emphasized by the Reformation (a tremendously important doctrine in the author's opinion) would do well to be be reconciled in the various churches of the Church today with the likewise tremendously important church fathers' (and itself biblical) portrait of baptism. We need not settle, incontent, for one or the other. Surely we may experience the grace of God in both. In the name of the Father, and the Son, and the Holy Spirit.

(return to the Table of Contents)
 

Notes

1  I posit their authority as a basis for my argument and argue for this authority briefly from internal evidence.  To do so fully would require a separate paper.
2  Antioch is where disciples of Christ were first called "Christians" (Act 11:25)!
3  Only in the manuscripts of this letter which contain a longer version is baptism explicitly mentioned.  The longer versions of all of Ignatius’ letters are disputed by many but not all scholars (see discussion in Schoedel 1985:3ff).  Regardless, the content is in this case consistent with other undisputed texts.
4  This is the only explicit mention of this Pauline connection in the apostolic father’s writings related to baptism.

(return to the Table of Contents)
 
 

References Cited

Carleton Paget, James
    1994    The Epistle of Barnabas. Tübingen: J.C.B. Mohr.

Christian Classics Ethereal Library
    1998    "Early Church Fathers." (original: Alexander Roberts and James Donaldson, eds. American edition. The Ante-Nicene Fathers. Grand Rapids: Eerdmans.) http://ccel.wheaton.edu/fathers2/.

Draper, Jonathan A., ed.
    1996    The Didache in Modern Research. Leiden, The Netherlands: E.J. Brill.

Feldmeth, Nathan E.
    1998    "The Anti-Nicene Church." Class lecture. CH506 - Early Church History. Pasadena, California: Fuller Theological Seminary.

Goodenough, Erwin R.
    1968    The Theology of Justin Martyr. Amsterdam: Philo Press.

Minns, Denis OP
    1994    Irenaeus. Washington, D.C.: Georgetown.

Osborn, Eric Francis
    1973    Justin Martyr. Tübingen: J.C.B. Mohr.

Schoedel, William R.
    1985    Ignatius of Antioch. Hermenia. Philadelphia: Fortress.

 Return to the Table of Contents

 Return to paper index

 home