# Summary Of Baptism In The Second Century.

2nd century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: SUMMARY OF BAPTISM IN THE SECOND CENTURY.

Century of containing source section; exact event date not assigned

The witnesses as regards the ordinance of the baptism
of Jesus Christ, who have written in this century,
are few, and their accounts are brief, but
mostly clear and conclusive. First appears one
Dionysius, surnamed Alexandrinus, who writes to
his friend Sixtus about a certain brother, who considered
the baptism of the heretics no baptism at
all, and, therefore requested to be re-baptized.

He is followed by Justinus, who, in his letters
written in defense of the Christians, as well as in his
disputation with Tryphon, the Jew, speaking of
baptism, treats of it throughout as of the baptism of
Christ, which was administered to adults.

Then comes one Gratianus, who declares himself
against retaliation; and also another (noticed in the
margin), who was censured because he held that
the body of Christ was not of the substance of Mary.

Then follows Clemens Alexandrinus, who nowhere
speaks of infant baptism, though he treats
much of baptism, and of its conditions and circumstances.

Then follows a certain testimony, from Walafridus
Strabo, proving that in those early times it
was not customary to baptize otherwise than in
running water, and that only such persons were
baptized, who were able to know and understand
the benefits to be obtained in baptism.

The conclusion is taken from the 7th chapter of
De Ratione Gubernationes Ecclesiæ, in which we
read, that now there were baptized those who had
previously been instructed in the principal articles
of faith. With this we have concluded this century.

Note.—Since we have not come across any particular
authors as regards the matter of baptism,
with the first years of this century, we are compelled
to begin with the year 126, and to proceed
thence on; which method we shall also pursue in
some of the other centuries.

About the year 126.—The first place in our account
of baptism in the second century, we shall
accord to Dionysius Alexandrinus,87 of whom it is
stated (from his 5th book on Baptism) that he
wrote to Sixtus, the bishop at Rome, as follows:
There was with us a brother who had been a believer
a long time, before ever I or my predecessor
Heraclas was ordained bishop. Being present
among those who were baptized, and hearing the
questions put to them, and their replies, he came
to me weeping, fell down at my feet, and began to
confess that he had received baptism from the heretics
in an entirely different manner, which baptism,
since he saw that we administered baptism differently,
he did not consider baptism at all. He therefore
entreated to be cleansed and purified with the
baptism of the Christian church, that he might receive
the grace of the Holy Ghost.

Finally he writes these words: He (namely, the
man mentioned above, who wished to be re-baptized)
ceased not to sigh and to weep, and dared
not to come to the Lord’s table, and, admonished
and constrained by us, would scarce venture to be
present at common prayer.

In regard to this, Eusebius Pamphilius of Cesarea,
who has annotated this, writes thus: These
and many other such questions concerning re-baptizing
are noted by Dionysius throughout his books.
Euseb., lib. 7, cap. 8, from Dionysius.

Note.—P. J. Twisck discriminates this Dionysius
Alexandrinus from another Dionysius, who,
about A. D. 231, after Origen, was a teacher of the
scholars of the faith, at Alexandria. See Chron. 3d
Book for the year 231, page 61, col. 1. Also, for
the year 253, page 71, col. 1.

Of the martyrdom of the latter we shall speak in
the proper place, under the persecution of Valerianus
and Gallienus. Others, however, hold that it
was one and the same Dionysius, who wrote this,
and suffered martyrdom. But this matters little,
since the matters themselves, as stated by these
writers, agree in general. We will leave this to the
judgment of the intelligent reader.

From the above it is evident, first, that baptism
was administered after previous examination, because
it is said: “Being present among those who
were baptized, and hearing the questions put to
them, and their replies;” which agrees with the
manner in which Philip proceeded with the Ethiopian,
before he baptized him: the one asked, the
other answered, and then followed baptism. Acts
8:36–38.

Moreover, since Eusebius states, that Dionysius
notes many such questions of re-baptizing throughout
his books, it follows incontrovertibly, that re-baptizing,
or, at least, baptizing aright, those who
had not been rightly baptized, must have been practiced,
or at least advocated by some at that time;
else it would not have been necessary to note any
questions in regard to it; whereas much was written
in that day, concerning it, as Eusebius has shown
from Dionysius.

About the year 140.—Justinus, who was surnamed
Philosophus, because, before his conversion,
he was instructed in philosophy, comes next in
order after Dionysius Alexandrinus. In his second
defense of the Christians, to the Emperors Titus,
Aelius, Adrianus, Antonius, Pius, etc. (according
to the annotation of H. Montanus Nietighz., p. 5),
he writes thus: “We shall also relate to you, how
we, being renewed through Christ, have offered
ourselves up to God, lest, this being omitted, it
might seem, that in some parts of this statement we
have not been faithful. As many, then, as are convinced,
and believe that what we teach and say is
true, and promise to live accordingly, to the best of
their ability, are admonished to pray, and to ask
God, with fasting, for the forgiveness of past sins,
we ourselves praying and fasting with them. After
that, we lead them to the water, and they are then
98
born again in the same manner of regeneration in
which we ourselves were born again; for then they
are washed with water, in the name of God, who is
the Father and Lord of us all, and of Jesus Christ,
who is the Savior of us all, and of the Holy Ghost;
for Christ says: ‘Except ye be born again, ye cannot
enter into the kingdom of heaven.’ ”

These are certainly clear arguments, which confirm
the institution of Christ as regards baptism
upon faith; for, when Justinus writes: “As many
then, as are convinced, and believe,” and adds:
“are admonished to pray,” and finally says: “After
that, we lead them to the water, and they are then
born again in the same manner of regeneration,”
that is to say (speaking by way of metonymy), baptized;
he certainly gives to understand with this,
that the candidates for baptism, in his day, had to
be convinced, namely through the preached word,
and had to believe, and, also, that they had to be
admonished to pray, before they were led to the
water, to be baptized, or, as he calls it, regenerated.

A little further on in the same apology or defense,
he writes thus: “This, concerning this matter, we
have learned from the apostles; for, since we are
ignorant by our first birth, and have been brought
up in evil practices and wicked habits; therefore, in
order that we may not remain children of ignorance,
but become children of free volition and of
knowledge, and may obtain the remission of sins
committed, there is invoked over those who voluntarily
desire to be born again, and who repent of
their past sins, the name of God, the Father and
Lord of all men; and, invoking him alone, we lead
the one to be baptized to the washing of water; and
this washing of water is called an enlightenment,
because the understanding of those who learn these
things, becomes enlightened. But those who become
enlightened, are also washed, that is, baptized,
in the name of Jesus Christ, who was crucified
under Pontius Pilate, and in the name of the
Holy Spirit, who, through the prophets, has foretold
all concerning Christ.” H. Mont. Nietighz.,
page 6, ex Justino.

From this it is again quite evident, that Justinus
has in view, nothing else than to give an account of
the true baptism, which Christ and his apostles
taught that it should only be administered upon
faith and repentance for sins; for, when he says:
“Those who voluntarily desire to be baptized again,
and who repent of their past sins,” and adds: “Invoking
the name of God, we lead the one to be
baptized to the washing of water,” he certainly
says nothing else than what was said to those baptized
by John. Matt. 3:6: “And were baptized of
him in Jordan, confessing their sins,” and what
Peter said to the contrite penitents, who inquired
what they must do to be saved. Acts 2:38: “Repent,
and be baptized every one of you in the name
of Jesus Christ, for the remission of sins.” The
very same idea is expressed here by Justinus, as is
shown.

Further on in the same apology or defense, Justinus
writes these words: “But we, after he who,
being convinced, has become of one mind with us,
is thus washed, we lead him to those who are called
brethren, where they are assembled, ardently offering
up the common prayers, for ourselves, for him
who is enlightened, and for all other men, wherever
they may be; that we may be worthy to be disciples
of the truth leading indeed a good conversation,
and be found observers of that which is commanded
us; in order that we may obtain eternal
salvation.” H. Mont. Nietighz., page 7, ex Justino.

This is the third citation from Justinus, from
which it appears certainly no more, than from the
first two, that he mentions any other baptism, than
that upon faith and repentance. For, when he
says: “After he who, being convinced, has become
of one mind with us, is thus washed, we lead him
to those who are called brethren,” he gives to understand
with this, that those who were washed,
that is baptized, must first be convinced, and consent
to the doctrine, which agrees with Christ’s
command, Matt. 28:19: “Go ye therefore, and
teach (or, make disciples of) all nations, baptizing
them,” and mark: “Preach the gospel to every
creature. He that believeth and is baptized shall
be saved.”88

Jacob Mehrning, in his account of baptism in the
second century, cites from the Centurien van Mægdenborg
the following words: “The teachers of the
church of that time held, that regeneration was
effected through baptism and the word, to both of
which together they ascribed a power, namely, the
forgiveness of sins, which required repentance from
adults.” Many clear testimonies concerning this
are found in Justinus.

In the disputation with Tryphon, the Jew, he
writes: “Through the washing of water of repentance
(Wasserbad der Busse), and the knowledge of
God, which has been instituted for the forgiveness
of the sins of the people, as Isaiah says, we believe
and feel assured, that this is the blessed baptism,
which was proclaimed in former times, and that this
alone can cleanse the penitent, yea, that this is a
water of life.”

A little further on he calls baptism a spiritual circumcision
acceptable to the merciful God. And in
conclusion he says: “Through water and faith, the
regeneration of the whole human race is effected.”
Jac. Mehrn., Baptism. Histor., 2d part, on the second
century, page 202.

Justinus writes further, in the disputation with
Tryphon, the Jew, on the truth of the Christian
religion: “Since we, through Christ, are converted
to the true God, we are sanctified in baptism, and
call upon him as our helper, and call him our Redeemer.
Before the power of this name, Satan
himself must fear and tremble.” Jac. Mehrn., page
203. Baptism. Hist., 2d Part.

Who does not see clearly from these words of
Justinus, in the disputation with Tryphon, in the
first as well as in the second citation, that he employs
such words and phrases as can by no means be
applied otherwise than to the true order of the
99baptism of Christ and his apostles, namely, baptism
which is accompanied with faith and repentance?
For in the first citation he certainly says expressly,
that baptism is a washing of water of repentance,
and the knowledge of God; also, that it alone can
cleanse the penitent; and also, that through water
and faith the regeneration of the whole human race
is effected. In the second citation he also plainly
says: “Since we, through Christ, are converted to
the true God, we are sanctified in baptism.” How
could any one more clearly indicate the true practice
of baptism, which must take place with conversion
to God? And such baptism, Justinus states here,
was practiced in the church of God in his time.
O glorious, holy, and most Christian transaction!





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