CHAPTER II
THE ANCIENT CHURCHES

 The period of the ancient churches (A. D. 100-325) is much obscured. Much of the material has been lost; much of it that remains has been interpolated by Mediaeval Popish writers and translators; and all of it has been involved in much controversy. Caution must, therefore, be observed m arriving at permanent conclusions. Hasty generalizations that all Christians and churches were involved in doctrinal error must be accepted with extreme caution. Strange and horrible charges began to be current against the Christians. The secrecy of their meetings for worship was ascribed, not to its true cause, the fear of persecution, but to a consciousness of abominations which could not bear the light The Jews were especially industrious in inventing and propagating such stories. In this way discredit was brought on the Christian name.

It is certain, however, in the early days following the death of the apostle John, that the Christians lived simple and zealous lives. Isaac Taylor, who especially wrote against a superstitious overvaluation of the patristic age, gives a fine picture of early Christian life. He says:

A most beautiful and pathetic picture is given by the author of the Epistola ad Diognetum in the early part of the second century. He says:

Through all of this period there were doubtless many churches that remained true to the New Testament ideals. The more earnestly they adhered to Scriptural principles the less likely was mention made of them. It was the unusual and the heretical that attracted attention and was recorded in the histories of the times.

In spite of these extraordinary difficulties Christianity made progress. The hindrances became helps in the providence of God. Persecution led to martyrdom, and martyrdom had attractions. Tertullian exclaimed to the heathen: "All of your ingenious cruelties can accomplish nothing; they are only a lure to this sect. Our number increases the more you destroy us. The blood of the Christians is their seed." The moral earnestness of the Christians contrasted powerfully with the prevailing corruption of the age, and while it repelled the frivolous and voluptuous, it could not fail to impress most strongly the deepest and noblest minds. This progress extended to every part of the empire. "We are a people of yesterday," says Tertullian, "and yet we have filled every place belonging to you—cities, islands, castles, towns, assemblies, your very camp, your tribes, companies, palace, senate, forum. We leave you your temples only. You can count your armies our number in a single province will be greater."

Nevertheless, even before the death of the last of the apostles many dangerous and grievous heresies had sprung up in the Christian churches. A constant tendency to separate from the truth, as proclaimed in the Scriptures, was manifested in some places. The trend from the Word of God has been noted by the apostle Paul, and in some of his Epistles he combated error. Shortly after the death of the last of the apostles some dangerous heresies crept into the churches, and were advocated by many learned and distinguished men.

It is not to be understood that all, or even most of the doctrinal errors, which are found in later Roman Catholic history are to be found in this period. This is not the case. For example, the worship of Mary and of images, transubstantiation, the infallibility of the pope, and the immaculate conception are all of later date. The tendency was rather to lessen the demand for repentance and faith, the experimental in religion, and rather to emphasize external signs and symbols. It was imagined that the outward symbol could take the place of the inward grace. The point of departure probably had its largest expression in baptismal salvation, and the tendency of some churches toward episcopacy, and away from democratic simplicity.

One of the very earliest voices lifted against the abuses was that of the Shepherd of Hermas. The Shepherd says:

One of the earliest and most hurtful errors was the dogma of baptismal regeneration. This error in one form or another has marred the life and colored the history of all of the Christian ages. It began early and the virus may be traced to this day not only among ritualists, but likewise in the standards of evangelical Christians. Tertullian was influenced by it to oppose infant baptism, and under other conditions it became the frightful origin of that heresy.

Nevertheless, the churches continued to be free and independent. There were as yet no metropolitan bishops, and the office and authority of a pope was not yet known. Rome in those days had no great authority in the Christian world. "The see of Rome," remarks Cardinal Newman, "possessed no great mind in the whole period of persecution. Afterwards for a long time it had not a single doctor to show. The great luminary of the Western World is St. Augustine; he, no infallible teacher, has formed the intellect of Europe" (John Henry Newman, Apologia pro Vita sua, 4()7. London, 1864). Dean Stanley rightly adds: "There have been occupants of the sees of Constantinople. Alexandria, and Canterbury who have produced more effect on the mind of Christendom by their utterances than any of the popes" (Stanley, Christian Institutions, 241. New York, 1881).

There was, however, a constant tendency towards centralization. As the pastor assumed rights which were not granted to him by the Scriptures, some of the metropolitan pastors exercised an undue authority over some of the smaller churches. Then the churches in some of the cities sought the patronage and protection of the pastors of the larger cities. Finally Rome, the political center of the world, became the religious center as well. In time the pastor in Rome became the, universal pope. All of this was of slow growth and required centuries for its consummation.

Gregory the Great (A. D. 590-694) was "the first of the proper popes" and with him begins "the development of the absolute papacy" (Schaff, History of the Christian Church, I. 15). The growth of the papacy was a process of history. Long before this the bishops of Rome had made arrogant claims over other churches. Notably was this true of Leo I., A. D. 440-461. All of this is conceded by Hefele. He says:

The line of the absolute Mediaeval popes began with Gregory.

"Christianity in Rome," says Gregorovius, "became in a very short time corrupt; and this is not to be wondered at, because the ground in which the seed of its doctrine had been sown was rotten and the least apt of all other grounds to bring forth good fruit. . . The Roman character had not been changed from what it was of old, because baptism cannot change the spirit of the times" (Gregorovius, Storia della citta di Roma nel Medio Eve, I.155).

Gregory objected to the title "universal bishop." "I do not esteem that an honor," he declares, "by which my brethren lose their honor. My honor is the solid strength of my brethren.. . . But no more of this: away with words which inflate pride and wound charity" (Gregory, Ep. 30.III. 933). Nevertheless, the conception of a local, independent church, by these and other means was partly overthrown; and much of the Christian world was called upon to suffer at the hands of a wicked and often ungodly hierarchy.

Believers’ baptism continued to prevail in the churches. Notwithstanding the efficacy which was supposed to exist in baptism, infant baptism was of slow growth. Even after its first appearance it was opposed by many, and for a long time was not generally practiced.

The writers known as the Apostolic Fathers, Clement, Barnabas, Ignatius and the Pastor of Hermas, all required faith on the part of the candidate baptized. Clement does not mention baptism in his Epistle to the Corinthians; but he does exhort parents to "let your children be partakers of the Christian training" (Migne, Patrologiae gr., I. 255).

Barnabas says: "Mark how he 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; for, says he, they shall receive their reward in due time" (Migne, Patrologiae gr., II. 755).

Ignatius writes to Polycarp as follows: "let your baptism be to you an armor, and faith as a spear, and love as a helmet, and patience as a panoply" (Ibid, V. 847). The order of baptism as well as the exhortation exclude infant baptism.

And the Shepherd of Hermas speaks of those who "have heard the word, and wished to be baptized in the name of the Lord" (Ibid, Patrologiae gr., 11.906).

The Apostolic Fathers require that faith shall precede baptism and hence they know nothing of infant baptism.. Dr. Charles W. Bennett, Professor of Historical Theology in Garrett Biblical Institute, Methodist, says: "The Apostolic Fathers contain no positive information relative to the practice of the church of their time respecting infant baptism" (Bennett, Christian Archaeology, 391. New York, 1889).

Passing to the second generation of the Fathers, Justin Martyr, A. D. 114-168, has sometimes been quoted as favoring the practice of infant baptism. After relating the evils of human nature and the bad habits of men, Justin declares that,

It is now quite generally admitted that Justin knows only the baptism of adults, though he believed in baptismal regeneration.

The celebrated passage from Irenaeus is as follows:

This passage is probably spurious. There is no proof, however, that it refers to baptism at all. Dr. Karl R. Hagenbach, for fifty years professor in the University of Basel, says that this passage does not "afford any decisive proof. It only expresses the beautiful idea that Jesus was Redeemer in every stage of life; but it does not say that he redeemed children by the water of baptism" (Hagenbach, History of Doctrines, 200. New York, 1869).

Origen, A. D. 185-254, is quoted in favor of infant baptism. His words are:

The same sentiment is found in his commentary on Romans.

The original Greek of Origen no longer exists, and there remain of the words of Origen only translations by Rufinus and Jerome in Latin. These translations are notoriously unreliable, and it is admitted that the ideas of a later age are freely incorporated in the writings of Origen. The children mentioned are not "infants," for in the same work this word is used to describe Jesus at the age of twelve (Migne, XIII. 1849).All that can be claimed is that Origen refers to the baptism of children, not infants, as an apostolic tradition. This is not of much weight, when it is recalled that Origen refers to a number of things as of apostolic tradition which are not even mentioned in the Scriptures.

The earliest clear evidence of infant baptism is found in Tertullian who opposed it (A. D. 185). The first direct evidence in favor of it is found in the writings of Cyprian, in the Council of Carthage, in Africa, A. D. 253. In writing to one Fidus, Cyprian takes the ground that infants should be baptized as soon as they are born (Epistle of Cyprian, LVIII. 2). This opinion, however, was not based upon the Scriptures, and did not meet with the approval of the Christian world.

The early councils of the church were all against infant baptism. The Council of Elvira or Grenada, A. D. 305, required the delay of baptism for two years (Hefele, History of the Councils, 1.155. Edinburgh, 1871). The Council of Laodicaea held A. D. 360, demanded that those who are "to be baptized must learn the creed by heart and recite it" (Hefele, II.319). The Council of Constantinople decreed that persons should "remain a long time under Scriptural instruction before they receive baptism" (Ibid, II.368). And the Council of Carthage, A. D. 398, decreed that "catechumens shall give their names, and be prepared for baptism" (DuPin, Bibliotheque universelle, c. 4.282).

Many of the most prominent Christians, though born of Christian parents, were not baptized in infancy. The number of such persons is so great, and the details are so many, that mention can he made of only a few of them. The list would include the celebrated historian Eusebius, the emperor Constantine the Great, Fphrem Syrus, and the great Augustine.

Basil the Great was born in the year 329, in a wealthy and pious family, whose ancestors had distinguished themselves as martyrs. His mother and grandmother were Christians and four brothers and five sisters were well-known Christians. He was baptized when he was twenty-six years of age. In a remarkable passage, A. D. 380, he plainly indicates the drift of the times. He says:

All of this demonstrates that the early Christians continued to baptize upon a profession of faith; and that infant baptism had gained no permanent foothold till ages after the days of the apostles.

Infant baptism was not of rapid growth. Augustine, Bishop of Hippo-Regius, North Africa (A. D. 353-430) was not the first to practice it; but he was, though not himself baptized in infancy, its first and ablest defender. He developed the theological argument in its favor. The Council of Mela, in Numidia, A. D. 416, composed of fifteen persons, and presided over by Augustine, decreed:

It is a suggestive fact prophetic of the future that the first council favoring the practice of infant baptism also accompanied this by a curse against those who dissented from the opinions of the council. It furthermore shows there were opponents of infant baptism in those days, and that the infant rite was not the universal custom of those times.

The first rule, to which reference is made as favoring infant baptism in Europe, was by the Spanish Council of Gerunda, A. D. 517. The Council was composed of seven men who subscribed to ten rules. The canon covering the point at issue here is Article V.:

The rule was that ordinarily catechetical instruction should precede baptism. In the case of infants who were sick, because of the fear that they would be lost in case of death without baptism, they were to be baptized in infancy. No provision was made for the baptism of infants who were in good health. It has also been seriously doubted whether this Council was ever held.

Charlemagne, A. D. 789, issued the first law in Europe for baptizing infants. He was engaged in a stubborn war with the Saxons, but their brave general Windekind, always found resources to defeat his designs. In the end his imperial majesty hit upon a method, which disheartened Windekind, by detaching his people from him, and which completely made an end of the war. This was by reducing the whole nation by a dreadful alternative; either of being assassinated by the troops, or of accepting life on the condition of professing themselves Christians by being baptized; and the severe laws still stand in the capitularies of this monarch, by which they were obliged, "on pain of death, to baptize themselves, and of heavy fines to baptize their children within the year of their birth."

That this is a correct interpretation of the attitude of the early churches there is not the shadow of a doubt. All historians confirm, this contention. A few high authorities are here quoted.

Dr. Adolph Harnack, of the University of Berlin, says of the post-apostolic period:

He further says:

And finally he says that it

Professor H. G. Wood, of the University of Cambridge, says:

Dr. F. C. Conybeare says that "the essential thing was that a man should come to baptism of his own free will." He further says:

Andre Lagarde says:

These facts are altogether against the idea that infant baptism was the practice of the ancient churches. In its introduction it met with the greatest opposition, and it was only under the anathema and by the point of the sword that infant baptism was pressed upon the unwilling Christians; and the same intolerance has followed its history to the present time.

Of the form of baptism practiced in the ancient churches there is not a particle of doubt. It is certain that immersion was the universal rule, save in the case of a few sick persons.

There are six elaborate descriptions or rituals of baptism which have come down to us. They were all well known in the churches and all of them prescribe immersion.. They are the so-called Egyptian Acts (Gebhardt and Harnack, Texts and Researches, VI. c 4 (28)); the Canon Hipolyte, the third century (Hipolyte, Bk. VII. (29)); the Apostolic Constitutions or Canons, in the Greek, the Coptic, and the Latin versions, A. D. 350-400; Cyril of Jerusalem, A, D. 286 (Migne XXXIII. 48); Ambrose of Milan, A. D. 397 (Bunsen, Analecta, II. 465), and Dionysius Areopagita, A. D. 450. These rituals were largely used in the churches and represent the universal practice of immersion.

Of this practice of immersion there is proof in Africa, in Palestine, in Egypt, in Antioch and Constantinople and in Cappadocia. For the Roman use of immemion we have the testimony of eight hundred years. Tertullian bears witness for the second century (Tertullian, De Bapt., c. 4); Leo the Great in the fifth century (Fourth letter to the Bishop of Sicily); Pope Pelagius in the sixth century (Epist. ad Gaudent); Theodulf of Orleans in the eighth century; and in the eleventh century the Romans dipped the subject "only once" (Canisius, Lectiones Antiq., III 281). These examples settle the use of the Italians.

There is also the testimony of the early Christian monuments. At first the Christians baptized in rivers and fountains. This, says Walafrid Strabo, was done with great simplicity (Migne, CXIV, 958). Later, on account of persecutions, the Christians hid themselves; and the Catacombs furnished many examples of baptisteries. Dr. Cote, who lived many years in Rome, and closely studied the baptismal question, says: "During the dark days of imperial persecutions the primitive Christians of Rome found a ready refuge in the Catacombs, where they constructed baptisteries for the administration of the rite of immersion" (Cote, Archaeology of Baptism, 151. London, 1876). Even a brief description of these baptisteries cannot be given here, but one who has not studied the subject carefully will be surprised at their number and extent.

Afterwards when more liberty of worship was granted to the Christians many churches were erected. At first the baptistery was an independent structure, separate from the place of worship; but later it became the custom to place the baptistery in the church house itself. Such baptisteries were erected in almost every country where the Christian religion had spread. This was particularly true in Italy. Cote gives a list of not less than sixty-six baptisteries in that country alone (Cote, Baptisteries, 110). As late as the eighth and ninth centuries baptisteries continued to be in full use in Italy. Baptisteries were erected in Italy as late as the fourteenth century, while immersion continued in the Cathedral of Milan till the close of the eighteenth century.

These baptisteries were decorated and naturally many of the emblems, mosaics and paintings were intended to illuminate the form of baptism. The so-called Christian Art was found in the Catacombe, on the interior of churches and on church furniture and utensils. The oldest pictures do not date before the time of the Emperor Constantine (Parker, The Archeology of Rome, XII. 11. Oxford, 1877); many of them have been constantly repaired, and some of the most famous ones have been so changed that they have lost their original character (Crowe and Cavalcaselle, History of Painting in Italy, I. 22).

No certain conclusions can be drawn from this source, but the teaching of all early art indicates immersion as the form of baptism. The pictures represent river scenes, the candidate stands in the water, and every circumstance points toward the primitive act of baptism. The unanimous opinion of the professors of archaeology in the great universities is that the ancient pictures, in the Catacombs and elsewhere, of baptism, represent the rite as administered by immersion (See Christian’s Baptism in Sculpture and Art. Louisville, 1907).

Affusion for baptism was of slow growth. Possibly the earliest mention of affusion is found in the famous Teaching of the Twelve Apostles (Bryennios, Didacha ton Dodeka Apostolon. Constantinople, 1883), which is variously claimed to be a production of the first to the seventh century.

Novatian (A. D. 250) presents the first case of clinic baptism on record. He had water profusely poured upon him while sick in bed, but his baptism is distinctly called "an abridgment" or "compend" (Eusebius, The Church History, 289. New York, 1890). Affusion is a mere substitute for immersion. France was the first country where affusion was permitted to persons in the full enjoyment of health (Wall, The History of Infant Baptism, I. 576). The first law for sprinkling was obtained in the following manner: "Pope Stephen III., being driven from Rome by Astulphus, King of the Lombards, in 753, fled to Pepin, who, a short time before, had usurped the crown of France. Whilst he remained there, the monks of Cressy, in Brittany, consulted him, whether, in cases of necessity, baptism, performed by pouring water on the head of the infant, would be lawful. Stephen replied that it would" (Edinburgh Encyclopedia, III. 236). It was not, however, till A.D. 1311, that the Council of Ravenna decrecd: "Baptism is to be administered by trine aspersion or immersion" (Labbe and Cosasart, Sacrosancta Concilia, II. B. 2.1586. Paris, 1671). Soon after this sprinkling became customary in France.

For the first thirteen centuries immersion was the normal practice of the Christian world. "Baptism by immersion says Dollinger, "continued to be the prevailing practice of the Church as late as the fourteenth century" (Dollinger, The History of the Church, II. 294. London, 1840-42). Immersion was practiced in some parts of Germany in the sixteenth century. In England immersion was the practice for sixteen hundred years.

At the time of the birth of Jesus religious liberty was unknown in the world. Even the ancient republics never recognized it. Socrates, with all of his moral heroism, never arose above the assumption, that impiety should be punished with death. In his defense before his judges he says:

It was fully agreed by all Pagan nations that the state had a right to regulate all matters connected with religion; and the citizen was bound to obey.

Early did the Christians avow and amplify religious liberty. The blood of persecution brought to the front this doctrine. Tertullian boldly tells the heathen that everybody has a natural and inalienable right to worship God according to his own conscience. His words are:

However, it is a fundamental human right. a privilege of nature, that every man should worship according to his own convictions; one man’s religion neither harms nor helps another man. It is. assuredly no part of religion to compel religion—to which freewill and not force should lead us—the sacrificial victims even being required of a willing mind. You will render no real service to your gods by compelling us to sacrifice. For they can have no desire of offerings from the unwilling, unless they are animated by a spirit of contention, which is a thing altogether undivine (Tertullian, ad Scapulam₉ c. 2).

Justin Martyr affirmed similar opinions (Apol. I. C. 2. 4, 12), and later Lactantius says:

Dr. Baur, commenting on these statements, says:

Hase says:

This is hardly a Protestant doctrinal tenet, but it does belong to the Baptists. Protestants have been all too ready to persecute.

When Constantine, after the victory of Milvian Bridge, on the Tiber, October 27, 312, became emperor he issued a decree of toleration. The famous edict of Milan was issued by Constantine and Licinius. It is of so much importance that the law is here transcribed in full. It is as follows:

Of this decree Mason says:

A forced religion is no religion at all. Unfortunately, the successors of Constantine from the time of Theodosius the Great (385-395) enforced the Christian religion to the exclusion of every other; and not only so, but they enforced so-called orthodoxy to the exclusion of every form of dissent, which was punished as a crime against the State. Absolute freedom of religion and of worship is a fact logically impossible on the church-state system. The government of the Roman empire was too absolute to abandon supervision of religion, so that the edict of Constantine was only temporary. Further, the rising power of episcopacy fitted into the monarchial system. Many of the bishops and monks were "men in black clothes, as voracious as elephants, and insatiably thirsty, but concealing their sensuality tinder an artificial paleness."

The first blood of heretics shed by a Christian prince was by Maximus, A. D. 385, in the Spanish city of Treves. This act was approved by the bishops, with a single exception, but the Christian churches recoiled from it with horror.