Mark's thoughts: Did the early Church believe the Holy Spirit works regeneration through Baptism?

 

Recently I have been working with a bright young man who has been living in the Reformed tradition. We will call him Calvin.  As we have discussed the Lutheran (and catholic) confession about the sacraments of Holy Baptism and the Sacrament of the Altar, I have emphasized that it reads Scripture based on its own presuppositions about the goodness of creation, the incarnation, the located means by which God works, and the eschatological goal of his saving action.  This stands in contrast to the Platonic dualism that guides the Reformed reading of Scripture when it comes to the sacraments.

Scripture teaches that the Holy Spirit works regeneration through Baptism – that he gives new spiritual life. In John 3:3 Jesus tells Nicodemus, “Truly, truly, I say to you, unless one is born again (ἄνωθεν) he cannot see the kingdom of God.”  When Nicodemus cannot understand this, Jesus replies, “Truly, truly, I say to you, unless one is born of water and the Spirit (ἐξ ὕδατος καὶ πνεύματος), he cannot enter the kingdom of God.”  How is a person born again (or “from above” which necessarily includes a new life)? It occurs through the work of the Holy Spirt in Baptism.

Likewise, Paul says in Titus 3:5, “he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit (διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου).”  This verse is quoted in the Small Catechism’s fourth question about Holy Baptism, “How can water do such great things?”  The key portion was translated into Latin as: per lavacrum regenerationis et renovationis Spiritus Sancti.

Calvin recognized that the verses “just say it” – they state that the Holy Spirit works regeneration through Baptism.  But he was also aware that there are other ways to read these verses. One can read both verses in a manner so that they are not referring to Baptism at all.  He wanted to know how the early Church understood them, because he perceived that this provides important confirmation about the correct reading. 

In order to help Calvin, I put together a list of quotes from the early Church.  As I indicated to him, I really haven’t tried in doing so. These are texts that were easily accessible.  One could go on and on in providing more texts from these authors, and in citing other individuals in the early Church. Everywhere you look, this is the understanding of the early Church.  

In viewing the content of this list, there are two things to note. First, the early Church read John 3:5 and Titus 3:5 as references to Baptism. Second, the early Church believed the Holy Spirit works regeneration in Baptism – that he actually works through the means of water.  When the Lutheran church confesses that Baptism is “a life-giving water, rich in grace, and a washing of the new birth in the Holy Spirit, as St. Paul says in Titus, chapter three” she stands with the apostolic and catholic Church in confessing the truth of God’s Word:

Justin Martyr (100-165 AD) Then we lead them to a place where there is water, and they are regenerated in the same manner in which we ourselves were regenerated.  In the name of God, the Father and Lord of all, and of our Savior, Jesus Christ, and of the Holy Spirit, then they receive the washing with water.  For Christ said: “Unless you be born again, you shall not enter the kingdom of heaven.” [John 3:3] … There is invoked over the one who wishes to be regenerated, and who is repentant of his sins, the name of God, the Father and Lord of all…. (First Apology 6.1)

Theophilus of Antioch (later second century) On the fifth day came into existence the living creatures from the waters, through which the “manifold wisdom of God” [Eph 3:10] is made plain.  For who would be able to count their multitude and variety? Moreover, the things that come from the waters were blessed by God in order that this might be a sign that people were going to receive repentance and forgiveness of sins  through water and the “bath of regeneration” [Titus 3:5], namely all those who come to the truth and are born again and receive a blessing from God. (To Autolycus 2.16)

 

Tertullian (160-225) Therefore, you blessed ones, for whom the grace of God is waiting, when you come up from that most sacred washing of the new birth [Titus 3:5], and when for the first time you spread out your hands with your brethren in your mother’s house, ask of your Father, ask of your Lord, that special grants of grace and apportionments of spiritual gifts be yours. (On Baptism 20.5)

 

Didascalia Apostolorum (Early 200’s AD) Hold the bishops in honor, for it is they who have loosed you from sins, who by the baptismal water have given you new birth, who filled you with the Holy Spirit … (Chapter 9)

 

Clement of Alexandria (150-215) Regeneration is of water and Spirit [John 3:5], as was all generation” [followed by citation of Gen 1:7) (Prophetic Eclogues 7-8)

 

Origen (185-254) Baptism is call “bath of rebirth” which takes place with “renewal of Spirit’ [Titus 3:5]. In these days also “the Spirit,” since it is from God, is “borne above the water”; but the Spirit does not enter into everyone after the water. (Commentary on Gospel of John 6.33)

 

The sacrament through water given those who have hoped in Christ, which is called the “washing of regeneration” [Titus 3:5]. For what does rebirth signify if not the beginning of another birth? (Commentary on John 6.33)

 

Cyrpian (Died 258 AD) Men can only be fully sanctified and sons of God if they are born of both sacraments; since the Scripture says, “Unless a man is born again of water and Spirit he cannot enter the kingdom of God.” [John 3:5] (Epistle 62.1)

 

It is through baptism that the Holy Spirit is received, and those who have been baptized and have obtained the Holy Spirit are admitted to drink the cup of the Lord (Epistle 62.8)

 

 All who arrive at the divine bath by the sanctification of baptism, put off the old self by the grace of the saving laver, and renewed by the Holy Spirit from the filth of the old contagion, are purged by a second birth (Dress of Virgins 23)

 

“Apostolic Tradition” (Fourth century using earlier material) And the bishop shall lay his hands on them and invokes, saying Lord God, you have made them worthy to receive remission of sins through the laver of regeneration of the Holy Spirit [Titus 3:5] (Chapter 22)

 

Cyril of Jerusalem (315-387 AD) Great indeed is the baptism you shall receive! It brings ransom for the captive, forgiveness of sins, death to sin, new birth for the soul. (Procatechesis 16)

 

Therefore, when you are about to descend into the water, do not think merely of the actual water, but look for its saving power through the effective operation of the Holy Spirit; for without both of these you cannot be made perfect …” (Catechesis 3.4)

 

John Chrysostom (347-407 AD) Do not, then, feel shame here, for the bath is much better than the garden of Paradise. There can be no serpent here, but Christ is here initiating you into the regeneration that comes from the water and the Spirit [John 3:5] (Series of Papadopoulos-Kerameus No. 3.29

 

After this anointing he takes you down into the sacred waters, at the same time burying the old nature and raising ‘the new creature, which is being renewed after the image of the creator.’ Then by the words of the priest and by his hand the presence of the Holy Spirit flies down upon and you and another man comes up out of the font, one washed from all the stain of his sins, who has put off the old garment of sin and is clothed in the royal robe. (Stavronikita Series No. 2.25)

 

Gregory of Nyssa (330-395) Without the regeneration by means of the laver it is impossible, I say, for man to be in the resurrection. (Catechesis 35)

 

Baptism is purification of sins, a remission of transgressions, a cause of renovation and regeneration. By regeneration you must understand a regeneration perceived by thought, not observed by eyes… Now pray let us persevere, in a more searching inquiry into the laver of baptism.  Let us begin with Scripture, as the fountain-head: “Unless a man is born of water and Spirit, he cannot enter the kingdom of God.” [John 3:5] Why are those two things mentioned? Why is not the Spirit alone considered necessary for the fulfillment of baptism? Man, as we very well know is composite, not simple: and therefore, for the healing of this twofold and conjunct being, medicines are assigned which suit and resemble his double nature. … Therefore do not despise the divine laver, nor make it of not account, as something common, because of the use of water. For the power at work is mighty, and the effects accomplished thereby are wonderful (On the Baptism of Christ)

 

Aphrahat (Early fourth century) For from baptism we receive the Spirit of Christ. For in that hour in which the priests invoke the Spirit, the heavens open and its descends and moves upon the waters. And those who are baptized are clothed in it; for the Spirit stays aloof from all that are born of the flesh, until they come to the new birth by water, and then they receive the Holy Spirti. For in the first birth they are born with an animal soul which is created in man and is thereafter subject to death, … But in the second birth, that through baptism, they receive the Holy Spirit from a particle of the Godhead, and it is not again subject to death. (Demonstration VI.14)

 

Ephrem (306-373 AD) Just as they went down impure in debt, so they ascended pure as newly born infants, having come from other womb, baptism.  Just as the river gave renewal to Naaman so the birth-giving of baptism renews the old. To the womb that gives birth daily to royal sons and daughters without the pains of birth! (Hymns on Virginity 7.7)

 

Augustine (354-430) That rebirth, when the remission of all past sins comes about, is effected through the Holy Spirit, for the Lord says, “A man cannot enter into God’s Kingdom, unless he has been born anew by means of water and the Spirit,” [John 3:5] But it is one thing to be born of the Spirit; to be fed by the Spirit is another… (Sermon 71.19)

 

Theodore of Mopsuestia (350-428 AD) You are not baptized in ordinary water but in water of second birth. Now ordinary water cannot become this other thing except by the coming of the Holy Spirit. Consequently the bishop beforehand pronounces a prescribed form of words, asking God to let the grace of the Holy Spirit come upon the water and make it capable of begetting this awesome birth, making it a womb for sacramental birth… (Baptismal Homily 3.8)