# Chrysostom’S Views Respecting Baptism. · Page 1 of 2

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Chrysostom, though he lived in and under the
Roman church, and was not fully enlightened in all
respects, nevertheless wrote soundly and correctly
on the subject of baptism, as is shown by the following
extracts from his writings.

Jacob Mehrning, in Bapt. Hist., following the
Centuriæ Magdeburgenses, says, page 403: “How
baptism must be received, St. Chrysostom reminds
us (Hom. 14, in Marc.): ‘Thus ye who desire to
receive baptism, since we are all under the dominion
of sin, lay hold first of the feet of your Savior; wash
them with your tears; dry them with your hair;
and, this done, you may approach his head. When
you then descend with your Savior into the fountain
of life, that is, the water of baptism, you may learn
how the head of your Redeemer was anointed.’ ”

Moreover, he explains still further, how one must
prepare himself for baptism, and this with such
affectionate words as should move every soul.

In Bapt. Hist., page 445, Homil. 13, Marc.,
Chrysostom says: “Will you come to baptism?
O how happy are you when you shall be regenerated
in Christ! when you shall put on Christ; when
you are buried with Christ, that you may also rise
with him. At another day you shall be made acquainted
in proper order with the things that are
expedient for this mystery. In the meantime I tell
you this, that you may know it, and may prepare
yourselves for the coming day (namely, for baptism).
But may the almighty God strengthen your
hearts, and make you worthy of his baptism. May
he himself come into you, at baptism. May he himself
hallow the water wherewith you are sanctified.
Let no one go there with a doubting heart. Let no
one say: Do you indeed think that my sins will be
forgiven? He that goeth there thus, his sins shall
not be forgiven. It is better, not to go there at all,
than in this manner. Remember this, especially
you who thus receive baptism, that you may serve
God.”

I beg you, dear reader, to observe attentively
these words of Chrysostom. Does he say anything
at all different from what the Anabaptist teachers
of the present day say? O no! he follows the same
course. For, first he says: “Will you come to
159
baptism?” He does not say: Will you carry your
infants to baptism? How could he speak more
plainly? For, to come one’s self, and to desire to
come, is certainly no child’s work.

Then he says: “O how happy are you, when
you shall be regenerated in Christ? when you shall
put on Christ?” (namely, in or through baptism).
But what else is there said by this, than what the
apostle Paul declares of believers, namely, that they
are saved by the washing of regeneration, that is,
baptism, Tit. 3:5; and that they put on Christ by
baptism, Gal. 3:27.

Then he says: “At another day you shall be
made acquainted in proper order with the things
that are expedient for this mystery” (that is, baptism).
In like manner, Christ teaches to instruct
the candidates for baptism before they are baptized.
Matt. 28:19; Mark 16:15,16. John likewise first
instructed those whom he baptized. Matt. 3:7,8.
Peter first instructed the Jews. Acts 2:38. Philip
first instructed the Ethiopian. Acts 8:34,35. Ananias
first taught Saul the faith. Acts 9:17,18.

He further adds this wish: “May the almighty
God strengthen your hearts, and make you worthy
of his baptism.” But who knows not, that newborn
infants can not be strengthened in their hearts
before baptism? and that, consequently, they cannot
receive baptism worthily (that is, with a holy
purpose and believing hearts), since they know neither
good nor evil, Deut. 1:39; nor their right
hand from their left, Jonah 4:11; and do as children
do, 1 Cor. 13:11. Hence, this wish of Chrysostom,
respecting baptism, cannot apply to them.

Finally, having declared, with what heart and
purpose we must go to baptism, namely not with a
doubting heart, he says: “You who thus receive
baptism that you may serve God.” These are certainly
plain words, which prove manifestly, that the
baptism of which he speaks is far different from the
baptism of infants, since these are incapable, not
only of going to baptism with an undoubting or assured
heart, but also of going there at all; not less
incapable are they of receiving baptism with the
purpose of serving God. Compare this with the
words of Chrysostom, and you will find that they
are as different from infant baptism as heaven is
from the earth.

Bapt. Hist., page 461. Palladius, in the Life of
Chrysostom, speaks of an uproar which the Emperor
Theophilus[107](/en/stories/mm-footnotes/part-10/#Footnote_107) raised against bishop Chrysostom, persecuting
him; which occurred shortly before Easter.
There was no other alternative for those who sided
with the bishop, and fasted with him, than to go to
the Emperor and the Empress, in the week of confession,
and to entreat them with tears, that they
would spare the church of Christ, especially on account
of the feast, and for the sake of those who
were to be baptized, having received sufficient instruction
for this purpose; therefore, they should
release their bishop.



## Original source

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