How to Be "Born Again" the Bible Way
Baptism = Born Again
By Fr. Hugh Barbour, O.Praem.
The early Church knew how to get born again the “Bible way.”
Jesus told Nicodemus in John 3:5, “Amen, amen, I say to you, unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of heaven.”
Jesus was speaking about baptism, the effects of which are eradication of original sin, remission of all actual sins, and an infusion of sanctifying grace.
In spite of the scriptural evidence (Acts 2:14-40, 22:16; Rom. 6:3-4; 1 Cor. 6:11; Col. 2:11-12; Gal. 3:27; Titus 3:5; 1 Peter 3:21), many if not most Protestants deny that the sacrament of baptism is necessary for salvation and that it has any intrinsic power to take away sin or bestow divine grace. Let’s look at what the earliest Christians believed and taught on this subject.
“Before a man bears the name of the Son of God he is [spiritually] dead, but when he receives the seal he lays aside his deadness and receives life. The seal then is the water; they descend into the water dead and they arise alive. And to them accordingly was this seal preached, and they made use of it that they might enter into the kingdom of God” (The Shepherd 9:16 [A.D. 96]).
“Regarding [baptism], we have the evidence of Scripture that Israel would refuse to accept the washing which confers the remission of sins, and would set up a substitution of their own instead . . . Here he is saying that after we have stepped down into the water burdened with sin and defilement, we come up out of it bearing fruit, with reverence in our hearts and the hope of Jesus in our souls” (ibid. 11:1-10).
The Epistle of Barnabas
“We 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” (11 [A.D. 138]).
Just as in the Gospels, baptism is an indispensable source of forgiveness and salvation, under the condition of faith and good works:
“[Christ says] And I poured out upon them with My right hand the water of life and forgiveness and salvation from all evil, as I have done unto you and to them that believe in Me. But if any believes in Me and does not follow My commandments, although he has confessed My Name he shall have no profit from It” (27 [A.D. 140]).
St. Justin Martyr
This great apologist for the Catholic Faith is worth quoting more than once. He defended the Church’s teachings against pagan attacks. >
“Then they [catechumens] are brought by us to where there is water, and they are reborn in the same manner in which we were ourselves reborn. For in the name of God the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, ‘Except ye be born again, ye shall not enter the kingdom of heaven.’. . . That they may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again and has repented of his sins, the Name of God the Father and Lord of the universe . . . But also in the Name of Jesus Christ Who was crucified under Pontius Pilate, and in the Name of the Holy Spirit, Who through the prophets foretold all things about Jesus, he who is illuminated is washed” (First Apology 61 [ante A.D. 165]).
St. Irenaeus of Lyons
This great defender of the Faith refuted the prominent heresy of his day, Gnosticism (an early version of today’s New Age Movement). He was a disciple of St. Polycarp, who was himself a disciple of St. John the Evangelist. Irenaeus speaks of how Polycarp taught him the truths of the Faith and how he often heard Polycarp reminisce about his personal encounters with St. John.
“Before all else the Faith insistently invites us to remember that we have received baptism for the remission of sins in the Name of God the Father and in the Name of Jesus Christ, Son of God incarnate, dead and risen, and in the Holy Spirit of God, that baptism is the seal of eternal life, the new birth in God, so that we are no longer sons of mortal men, but of God, eternal and indestructible” (Demonstration of the Apostolic Teaching 3 [A.D. 175]).
“The baptism which makes us be born again passes through these three articles of faith (in the Father, the Son, and the Holy Spirit), and permits us to be reborn to God the Father through His Son and in the Holy Spirit” (ibid. 7 [A.D. 175]).
St. Theophilus of Antioch
Theophilus, like Ignatius, was bishop of Antioch in Syria. He wrote a treatise to a pagan friend explaining Christianity and answering his friend’s objections. Interestingly, he is the first Christian writer to use the word “trinity” (Greek: triados, the cognate of the Latin, Trinitas) in reference to the mystery of three Persons in one God. Here he discusses the divine life which is at the heart of the doctrine of baptismal regeneration:
“Those three days of creation before the lights in the heavens are an image of the Trinity, of God, of His Word, and His Wisdom (i.e., the Father, Son, and Holy Spirit). God blessed the creatures of the water, so that this might be a sign that men would receive penance and remission of sins through water and the bath of rebirth, as many, that is, as came to the truth and were reborn, and received blessing from God” (Ad Autolycum 2:15 [A.D. 181]).
While he was still a Catholic, during the time of persecutions before the legalization of Christianity in the Roman Empire, Tertullian wrote the only complete work on a sacrament of baptism. This treatise, On Baptism, is a powerful defense of baptismal regeneration. Specifically, he refutes those who claim that faith in Christ alone (apart from the sacrament of baptism) is sufficient for the
forgiveness of sins and spiritual rebirth described by Christ in John 3:3-5:
“A treatise on our sacrament of water, by which the sins of our earlier blindness are washed away and we are released for eternal life will not be superfluous. . . . [t]aking away death by the washing away of sins. The guilt being removed, the penalty, of course, is also removed. . . . Baptism itself is a corporal act by which we are plunged into the water, while its effect is spiritual, in that we are freed from our sins” (On Baptism 1:1; 5:6; 7:2 [circa A.D. 198]).
“Good enough, but faith means faith in all Christ did and said to do, so it includes being baptized. . . . And so they say, ‘Baptism is not necessary to them to whom faith is sufficient, for after all, Abraham pleased God by no sacrament of water, but of faith.’ But in all cases it is the later precedent that proves the point. Grant, for the sake of argument, that in days gone by, there was salvation by means of bare faith, before the Passion and Resurrection of the Lord. But now that faith has been enlarged, and has become a faith which believes in His Nativity, Passion, and Resurrection, there has been an amplification added to the faith; this is the sealing act of baptism. . . . For the law of baptism has been imposed, and the formula prescribed: ‘Go,’ He said ‘and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit.’ The comparison of this law with that definition, ‘Unless a man be born again of water and the Spirit, he shall not enter into the kingdom of heaven,’ has tied faith to the necessity of baptism” (Ibid. 13 [A.D. 198]).
St. Clement of Alexandria
“When we are baptized we are enlightened. Being enlightened, we are adopted as sons. Adopted as sons, we are made perfect. Made perfect, we become immortal. ‘I say,’ God declares, ‘you are gods and sons all of the Most High’ (Psalm 81:6). This work is variously called grace, illumination, perfection, and washing. It is a washing by which we are cleansed of sins; a gift of grace by which the punishments due our sins are remitted; an illumination by which we behold that holy light of salvation – that is, by which we see God clearly; and we call that perfection which leaves nothing lacking. Indeed, if a man know God, what more does he need? Certainly, it were out of place to call that which is not complete a true gift of God’s grace. Because God is perfect the gifts he bestows are perfect” (The Instructor of Children 1:6, 26:1 [ante A.D. 202]).
St. Cyprian of Carthage
“As water extinguishes fire, so almsgiving quenches sin.’ Here also is shown and proved, that as in the bath of saving water the fire of hell is extinguished, so by almsgiving and works of righteousness the flame of sins is subdued. And because in baptism the remission of sins is granted once only, constant and ceaseless labor, following the likeness of baptism, once again bestows the mercy of God. . . .” (On Works and Alms 2 [A.D. 254]).
“In the baptism of water is received the remission of sins, in the baptism of blood, the reward of virtues,” (To Fortunatus preface [A.D. 257]).
St. Ephraim the Syrian
Outside the Roman Empire, coming from a background that was neither Latin nor Greek, the teachings of this Syrian Father, St. Ephraim, are proof that the Catholic Faith is not some Greco-Roman perversion of the New Testament Church. Here is a passage from one of his hymns for use in liturgical worship, a hymn still used today by Syrian Catholics. It is addressed to the newly baptized:
“Your garments glisten as snow; and fair is your shining in the likeness of angels. . . . Woe in paradise did Adam receive, but you have received glory this day. . . . The good things of heaven you have received; beware of the devil lest he deceive you. . . . The evil one made war and deceived Adam’s house; through your baptism, behold! he is overcome today. . . Glory to them that are robed in the birth that is from the water; let them rejoice and be blessed!” (Hymn for the Feast of the Epiphany: of the Baptized 12 [A.D. 370]).
St. Cyril of Jerusalem
“If any man does not receive baptism, he does not have salvation. The only exception is the martyrs, who, even without water will receive baptism, for the Savior calls martyrdom a baptism (cf., Mark 10:38). . . . Bearing your sins, you go down into the water; but the calling down of grace seals your soul and does not permit that you afterwards be swallowed up by the fearsome dragon. You go down dead in your sins, and you come up made alive in righteousness” (Catechetical Lectures 3:10,12 [circa A.D. 350]).
St. Basil the Great
“For prisoners, baptism is ransom, forgiveness of debts, death of sin, regeneration of the soul, a resplendent garment, an unbreakable seal, a chariot to heaven, a protector royal, a gift of adoption” (Sermons on Moral and Practical Subjects: On Baptism 13:5 [ante A.D. 379]).
St. Ambrose of Milan
“The Lord was baptized, not to be cleansed himself but to cleanse the waters, so that those waters, cleansed by the Flesh of Christ which knew no sin, might have the power of baptism. Whoever comes, therefore, to the washing of Christ lays aside his sins” (Commentary on the Gospel of Luke 2:83 [circa A.D. 389]).
St. John Chrysostom
“How then shall we be able to give an account of the unseen birth by baptism, which is far more exalted than these?… Even angels stand in awe while that birth takes place . . . the Father, the Son, and the Holy Spirit work it all. Let us then believe the declaration of God, for that is more trustworthy than actual seeing. The sight often is in error, but God’s Word cannot fail; let us then believe it. . . . What then does it say? That what happens is a birth. . . . If any inquire, ‘Why is water needed?’ let us ask in return, ‘Why did God use earth to form man?’. . . Do not be over-curious. That the need of water is absolute and indispensable you may learn in this way” (Homily 25 on John 2 [A.D. 391]).
St. Augustine of Hippo
Baptism is not merely an external sign of faith already possessed by the one to be baptized; it is the power of God cleansing the soul of the sinner, even in the case of infants:
“The cleansing would not at all be attributed to a passing and corruptible element, unless the word were added to it. This word possesses such power that through the medium of him who in faith presents, blesses, and pours it, even a tiny infant is cleansed, although he is as yet unable to believe with the heart unto justice, and to make profession with the mouth for salvation” (Commentaries on St. John 80:3 [A.D. 411]).
Additional texts from the Church Fathers on baptismal regeneration:
St. Ignatius of Antioch: Epistle to the Smyrnaeans 7 (A.D. 117); St. Justin Martyr: Dialogue with Trypho 14 (ante A.D. 165); Didymus the Blind: On the Trinity 2:12 (A.D. 391); St. Cyril of Jerusalem: Catechetical Lectures 2:4; Protocatechesis 16 (A.D. 350); St. John Chrysostom: Homilies on John 10:3, 25:2 (A.D. 391); Homilies on Hebrews 5:3,19:2-3 (A.D. 403); St. Ambrose of Milan: On the Mysteries 1-7 (A.D. 390); St. Pacian of Barcelona: Sermon on Baptism (ante A.D. 392); St. Jerome: Letter 69 5-7 (A.D. 397); Dialogue Against the Pelagians 3:1 (A.D. 413); an>St. Augustine of Hippo: Enchiridion on Faith, Hope, and Charity 64 (A.D. 421); On Marriage and Concupiscence 1:33-38 (A.D. 419); On Adulterous Spouses 2:16 (A.D. 420); On the City of God 20:6 (A.D. 426); On Forgiveness of Sins and Baptism 1:9, 24; 2:27 (A.D. 412); On Baptism 1:12 (A.D. 400); Sermon on the Creed 1:7 214 (A.D. 418?); On the Gospel of John 6:7, 15-16 (A.D. 408); Pope St. Leo the Great: Letter 16 2-7 (A.D. 447).
Source: Envoy Magazine. Copyright 1996-2009, all rights reserved.
Source: Envoy Magazine. Copyright 1996-2009, all rights reserved.