Introduction
1. Baptismal Texts THE PROOF OF THE
APOSTOLIC
TEACHING1
B A P T I S M A N D T H E R L L E O F F A I T H 2
3: First of all the rule of faith a d m o n i s h e s us to r e m e m b e r that w e have received b a p t i s m for remission of sins in t h e n a m e of G o d t h e Father, a n d in t h e n a m e of Jesus Christ, a n d in t h e Floly Spirit of G o d ; a n d that this b a p t i s m is the seal 3 of eternal life a n d is rebirth u n t o G o d , t h a t w e be n o m o r e children of m o r t a l beings, b u t of t h e eternal and everlasting G o d ; a n d that t h e eternal a n d everlasting O n e is G o d , a n d is a b o v e all creatures, a n d t h a t all things w h a t s o e v e r are subject to h i m ; a n d that w h a t is subject to h i m was all m a d e by h i m , so that G o d is n o t ruler a n d Lord of w h a t is another's, but of his o w n , a n d all things are G o d ' s 4 ; that G o d , therefore, is t h e almighty, a n d all things w h a t s o e v e r are f r o m G o d .
1 The two texts taken from this work associate the rule of faith with baptism. According to the Apostolic Tradition 21, the profession of faith was made by the candidates in response to the bishop when they entered the baptismal pool and was connected with the waterimmersion. On the other hand, Justin Martyr, Apologia I, 61,10-11, seems to indicate an invocation in the name of the three persons over the candidate while in the pool. According to Didascalia 16, this latter was also the practice in Syria. In elaborating here on the rule of faith given in baptism, lrenaeus is generally thought to refer to an invocation of the names of the three persons over the person in the pool, rather than to a profession of faith made by the candidate. In either case, this is the norm or rule of iaith set down by the elders which serves lrenaeus as a point of departure for a baptismal catechesis, on the basis of which he frequently argues against gnostic tenets about creation through intermediaries rather than through the Word of God.
2 What is normative for faith is what is handed down by the elders and professed in baptism, and thus sanctioned by both tradition and ritual. Compare Against the Heresies
1.9.4 on the 'rule of the truth which is received by means of baptism'.
3 The Greek word used is probably sphragfs. In the time of lrenaeus, in some churches along with water baptism there was an anointing with oil, but he himself does not appear to have known of this rue. In any case, there was no conceptual distinction between baptism and consignation, or confirmation as it came to be called in the west.
The words 'baptism' and 'seal' refer to the entire service, whether it involved only water immersion or both rites, lrenaeus here gives an eschatological explanation for the word, which signifies that baptism is a guarantee of eternal life.
4 The two preceding affirmations are directed against the gnostic teaching of a creation through beings which emanate from the first principle and are inferior to it. This is often connected with a further tenet of a dual creative principle, one of matter and the other of spirit, all evil being connected with matter, lrenaeus affirms that the creation of all things in supreme freedom by the one almighty and supreme God is inherent to the apostolic teaching and rule of faith.
lrenaeus of Lyons on Baptism and Eucharist
6: And this is the drawingup ofourfaith 1, the foundation of the building,and the consolidation of a way of life. God the Father, uncreated, beyond grasp, invisible, one God the maker of all; this is the first and foremost article of our faith2. But the second article is the Word of God, the Son of God, Christ Jesus our Lord, who was shown forth by the prophets according to the design of their prophecy and according to the manner in which the Father disposed; and through him were made all things whatsoever3. He also, in the end of times, for the recapitulation of all things4, is become human among humans, visible and tangible, in order to abolish death and bring to light life, and bring about the communion of God and human 5. And the third article is the Holy Spirit, through whom the prophets prophesied and the patriarchs were taught about God and the just were led in the path of justice, and who in the end of times has been poured forth in a new manner upon humanity over all the earth renewing humans to God.
1 The Greek word is probably taxis, which besides indicating what is normative also connotes the idea of economy.
2 This is the first article professed by the candidate at baptism, joined with the invocation of the name of the Father. It associates creation with belief in God the Father. This is contrary to the gnostic tenet that creation is not from the first principle. Further down, lrenaeus adds that creation is through the Word, not therefore making of it a separate principle of creation but one with the Father.
3 lrenaeus allows of no distinction in the origin of spiritual and material beings. Furthermore, by associating the Word with creation he affirms its oneness and equality with the Father.
4 This is an expression particularly associated with lrenaeus, meaning bringing all things back into their head and source, the Word. Though sin results in a dispersal, the work of redemption is to restore the order, unity and intent of creation.
5 Though lrenaeus here comments on the baptismal formula, his words resonate with imagery found in early paschal homilies and later in the eucharistic prayer of the/tpostolic Tradition 4. It has been suggested that his work had a direct influence on the composition of this prayer. With this passage, compare:
Against the Heresies [1.20.3:
'Our Lord by his passion destroyed death and dispersed error, and put an end to corruption, and destroyed ignorance, while he manifested life and revealed truth, and bestowed the gift of incorruption'.
Apostolic Tradition (eucharistic prayer as translated by the International Commission for English in the Liturgy):
'Of his own free choice he was handed over to his passion in order to make an end to death and to shatter the claims of the evil one, to trample underfoot the powers of hell and to lead the righteous into light; to establish the boundaries of death and to manifest the resurrection'
Baptismal Texts,
AGAINST THE HERESIES
1.21.1-2: M A R C O S ! A \ VIKVVS O N B A P T I S M A N D
R E D E M P T I O N 1
1. It happens that their the Marcosians' tradition respecting redemption is invisible and incomprehensible, as being the mother of things which are incomprehensible and invisible; and on this account, since it is fluctuating, it is impossible simply and all at once to make known its nature, for every one of them hands down just as his own inclination prompts. Thus there are as many schemes of redemption as there are teachers of these mystical opinions. And when we come to refute them, we shall show in its fitting place, that such people have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole faith.2
2. ... For the baptism instituted by the visible Jesus (according to the Marcosians] was for the remission of sins, but the redemption brought in by that Christ who descended upon him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was proclaimed with a view to repentance, butthe redemption by Christwas brought in for the sake of perfection And to this he refers when he says, 'And I have another baptism to be baptized with, and I hasten eagerly towards it (Luke
12.5013.. :«
11.22.4': H I E A G E O F C A N D I D A T E S EOR
B A P T I S M .
Being thirty years old when he came to be baptized, and then possessing the age of a teacher, Christ came to Jerusalem, so that he might be properly
1 In this chapter, Irenaeus describes the various views of the Marcosians regarding baptism and redemption, as well as their rites of redemption, which they distinguish from baptism. This is connected with their view that the superior being, Christ, descended on the man. Jesus, when he was thirty years of age. They then say that Jesus gave a baptism in water for the remission of sins, but that the redemption which is regeneration is in Christ and is for the perfect. Some have rites to celebrate this redemption, hut essentially it is a mystic union. Irenaeus upholds the one catholic baptism for the remission of sins and for regeneration.
2 Here he has in mind the distinction between remission of sins and regeneration proposed by the heretics. Since this distinction involves a whole set of errors regarding God and the incarnation of the Word and the gift of the Spirit, it is an error which involves a renunciation of the whole faith.
3 Apparently the heretics associate the baptism instituted by Jesus with his own baptism by John in the Jordan, no doubt taking this as his institution of baptism for repentance and the remission of sins. The baptism and redemption by Christ are then distinguished from this.
4 In the rest of the chapter 1.21.3-5 Irenaeus describes some of the rites which the heretics associate with the redemption of the perfect. These are a mixture of water rites and anointings, with invocations of the mysterious powers.
5 The gnostics held that Christ made his appearance at thirty years of age at the baptism in the Jordan, descending on the man, Jesus, that he preached for only one year and suffered in the twelfth month after his baptism. They connected this with their doctrine of thirty Aeons that emanate from the Pleroma. Holding for the incarnation of the Word in the birth of Jesus, Irenaeus argues here that Jesus and Christ are one and the same, and that he passed through every age, from infancy onward, thus sanctifying every age.
Irenaeus of Lyons on Baptism and Eucharist