When talking to Reformed Christians, and that aberration "Reformed Baptists," we hear talk about the Church Fathers and "The Church."
Most often quoted in these discussions is great interest in what Augustine thought or said. We confess we have no interest in what Augustine thought. He is nothing to us. We have no knowledge of his salvation, that is not our business to determine.
But as typical for us, we are curious as to the origins of terms so often used thoughtlessly.
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Augustine of Hippo's views on infant baptism were central to his theological understanding of the sacraments and original sin. His writings provide some of the most influential arguments for the practice of baptizing infants in the early Christian Church. Below are key sources where Augustine addresses infant baptism:
1. From The City of God (Book 21, Chapter 25):
In The City of God, Augustine addresses the issue of infant baptism in the context of original sin and its transmission. Augustine argues that infants, though they have not committed any personal sin, still inherit original sin from Adam and therefore need the grace of baptism to be cleansed.
"The custom of the Church, which has been handed down from the apostles, is not to baptize only those who are of full age, but also infants, as they are born in original sin, and unless they are regenerated through baptism, they cannot be saved."
Here, Augustine explicitly defends the practice of infant baptism as part of the Church's tradition. He asserts that infants are born with original sin and need baptism to be cleansed from it, emphasizing that baptism is necessary for salvation.
2. From Letters (Letter 166, Chapter 4):
In his letter to the bishop of Gaul, Augustine defends the practice of baptizing infants. The letter provides a clear response to those who questioned whether infants should be baptized, arguing that baptism is a means of healing the spiritual illness of original sin.
"For we must understand that the necessity of baptism for infants is the same as it is for adults. The grace of God in baptism is necessary for both, because original sin is transmitted to all, whether they are adults or infants."
Augustine argues that the need for baptism arises from the belief in original sin, which affects every human being from birth. Therefore, infants, like adults, need baptism to be saved and to receive God's grace.
3. From On the Merits and Forgiveness of Sins (Book 1, Chapter 3):
In this early work, Augustine discusses original sin in more detail, emphasizing the need for baptism in both adults and infants. He argues that baptism is the only way to remove original sin.
"The only remedy for original sin is the grace of God, which is conferred in baptism. Hence, even infants, though they have not committed personal sins, must be baptized, as they are still affected by the original sin of Adam."
Augustine emphasizes that infants inherit original sin, and baptism is the means through which God's grace purges them of this sin, even though they are not personally guilty of wrongdoing.
4. From The Enchiridion (Chapter 69):
In The Enchiridion, a short manual of Christian doctrine, Augustine briefly addresses the issue of infant baptism as part of his teaching on the necessity of baptism for all.
"There is no reason for delay in the case of infants who have not yet sinned in their own persons, but still need baptism because they are born with original sin. Baptism is the remedy for this condition, just as it is for adults."
This passage succinctly captures Augustine’s rationale for infant baptism: because of original sin, infants, too, need to be baptized to be saved.
5. From Against the Pelagians (Book 1, Chapter 13):
Augustine fiercely opposes the teachings of Pelagius, who denied the doctrine of original sin and argued that infants did not need baptism. In this work, Augustine defends the practice of infant baptism as an essential doctrine.
"Infants, who have not yet done anything good or bad, are still born with the guilt of original sin, and for this reason, they must be baptized to be saved, even if they cannot yet express faith."
Here, Augustine rejects Pelagius' notion that infants are born sinless and asserts that, because of original sin, baptism is necessary for their salvation.
Summary of Augustine's Views on Infant Baptism:
- Original Sin: Augustine's doctrine of original sin underpins his support for infant baptism. He believed that all humans are born with the stain of original sin, inherited from Adam and that baptism is necessary to cleanse them of this sin.
- Grace and Salvation: Augustine taught that baptism, through God's grace, is essential for salvation. Infants, though innocent of personal sin, still need the cleansing power of baptism to receive the gift of salvation.
- Church Tradition: Augustine saw the practice of infant baptism as rooted in the apostolic tradition of the Church. He believed that it was a universally accepted practice and should not be questioned.
- Baptism as a Remedy: For Augustine, baptism was the remedy for the spiritual ailment of original sin, and it was available to all, including infants.
Augustine's writings on infant baptism had a profound impact on Western Christian thought, and his arguments became foundational for the Christian doctrine of baptism, particularly in the Catholic, Orthodox, and Protestant traditions.
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From The City of God (Book 1, Chapter 8): In this passage, Augustine addresses the persecution of Christians by the Roman Empire and contrasts the fate of Christians with that of the Roman state.
"The calamities of the Church have been its means of advancing, for it has been taught by the experience of adversity, which it has had from the beginning, that no calamity is to be feared, because of the good things to come."
Augustine reflects that persecution, though a source of suffering, has also been a source of strength and purification for Christians, helping them to endure with faith.
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From The City of God (Book 5, Chapter 1): Augustine discusses the historical relationship between the Roman Empire and the early Christian Church. He addresses the sufferings Christians endured during Roman persecution.
"But the more they were persecuted, the more they increased, so that the evil men who tried to oppress the truth were not able to prevail against it, for the truth always flourishes in the end."
In this section, Augustine highlights how persecution did not succeed in extinguishing Christianity but rather helped it to grow, demonstrating the triumph of divine providence over human opposition.
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From Letters (Letter 95): Augustine writes to a bishop, discussing the challenges of dealing with heretics and those persecuting Christians. He stresses the importance of responding with patience.
"Let us not be troubled when we suffer persecution. Let us not think that the suffering will defeat us, for we have been instructed to endure, to persevere, and to take heart."
Augustine emphasizes that persecution is a test of faith and resilience, encouraging Christians to endure and remain steadfast in their beliefs.
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From The City of God (Book 19, Chapter 24): Augustine discusses the nature of suffering and the Christian perspective on persecution:
"For the martyrs have not suffered for any temporal good, nor for any earthly gain, but for the glory of God, that they might witness to the truth of the faith, so that they might be crowned with eternal glory."
Here, Augustine reflects on the ultimate value of persecution: it is not about earthly suffering but about spiritual victory and the eternal reward for those who stand firm in faith, like the martyrs.
These passages illustrate Augustine's views on persecution as a means by which the faith is tested and purified, and as a way for Christians to witness their faith in God. Rather than seeing persecution as a defeat, Augustine views it as a means through which the Church is strengthened and purified.
Jerome's Views on Infant Baptism
Jerome of Stridon, a significant figure in early Christianity known for his Latin Vulgate translation of the Bible, also addressed the issue of infant baptism in his writings. His views on infant baptism were aligned with the broader early Christian tradition, and he defended the practice in several of his works. Below are key sources in which Jerome speaks about infant baptism:
1. From Letters (Letter 107, to Oceanus):
One of Jerome’s most direct discussions on infant baptism comes in a letter written to Oceanus, where he addresses the question of whether infants should be baptized. In this letter, Jerome argues that infant baptism is supported by the authority of the Church and the tradition passed down from the apostles.
"The Church received from the apostles the tradition of baptizing infants. This is the custom in every Church, that infants be baptized, to cleanse them from original sin."
Jerome is clear in asserting that the practice of baptizing infants is rooted in apostolic tradition and has been universally accepted in the Church. He emphasizes that the purpose of baptism is to cleanse infants from the stain of original sin, a concept Jerome firmly believed in, following Augustine's teaching.
2. From Against the Pelagians (Book 1, Chapter 23):
In his opposition to Pelagius, who denied the doctrine of original sin and the need for infant baptism, Jerome defends the necessity of baptism for infants. He argues that even infants, who have not committed personal sins, still inherit original sin and thus require baptism to be saved.
"If infants are not baptized, the grace of God is denied to them. They are born with original sin and, unless they are cleansed by baptism, they cannot be saved."
Jerome here explicitly rejects the Pelagian idea that infants are born without original sin. He asserts that baptism is necessary for the salvation of infants because it cleanses them from the inherited sin they carry from Adam.
3. From Commentary on Ezekiel (Book 2, Chapter 4):
In his commentary on the Old Testament prophet Ezekiel, Jerome makes a reference to infant baptism, suggesting that the Old Testament types and figures prefigure the necessity of baptism for infants.
"Just as circumcision was given to infants in the Old Testament as a sign of purification, so in the New Testament, baptism is given to infants for the remission of sin, to cleanse them from original sin."
Jerome draws a parallel between the Jewish practice of circumcising infants as a sign of spiritual cleansing and the Christian practice of baptizing infants. He uses this analogy to argue that baptism for infants is a biblical and necessary act.
4. From Against Jovinianus (Book 1, Chapter 26):
In this work, Jerome defends various Christian doctrines against the teachings of Jovinian, a heretic who rejected certain traditional Christian practices, including infant baptism. Jerome defends the widespread custom of infant baptism and its theological basis.
"The Church baptizes infants in accordance with the teachings of the apostles, and this custom has been passed down from the beginning of the Church."
Jerome affirms that the practice of baptizing infants is an ancient and apostolic tradition. He emphasizes that the Church has always followed this practice and that it is consistent with the teachings of Christ and the apostles.
5. From Commentary on the Gospel of Matthew (Book 1, Chapter 6):
Although not as lengthy as his treatment in other works, Jerome's commentary on Matthew includes a brief reference to the practice of infant baptism, asserting its legitimacy.
"Baptism is a remedy for sin, even for infants. For they are born with original sin, and baptism is the way through which they receive remission."
In this passage, Jerome reiterates his belief in original sin and the need for baptism to cleanse individuals, including infants, from this sin. He suggests that baptism is a necessary means of grace, even for those who have not yet committed any personal sin.
Summary of Jerome's Views on Infant Baptism:
- Apostolic Tradition: Jerome believed that infant baptism was a practice handed down from the apostles. He saw it as part of the apostolic tradition and firmly supported its continuation in the Church.
- Original Sin: Like Augustine, Jerome was a strong proponent of the doctrine of original sin. He argued that all humans, including infants, are born with original sin, which baptism cleanses them from.
- Salvation and Grace: Jerome held that baptism is necessary for the salvation of infants. He believed that the grace conferred through baptism was essential for cleansing infants from original sin, and without it, they could not be saved.
- Biblical and Church Authority: Jerome's support for infant baptism was rooted not only in the tradition of the Church but also in biblical references, especially the Old Testament practice of circumcision, which he saw as a prefiguration of Christian baptism.
Jerome's writings reflect a strong affirmation of the early Christian practice of baptizing infants, underpinned by his understanding of original sin, grace, and salvation. His defense of infant baptism was part of his broader efforts to defend orthodox Christian teachings against heresies such as Pelagianism.
Jerome's Views on Persecuting Heretics
Saint Jerome (c. 347–420), one of the early Church Fathers, is best known for his translation of the Bible into Latin (the Vulgate) and his extensive theological writings. His views on the persecution of heretics were shaped by his commitment to orthodox Christian doctrine and his deep opposition to heretical movements, particularly Arianism, Pelagianism, and other deviations from Nicene Christianity.
Jerome did not advocate for outright physical persecution of heretics in the sense of execution or state violence. However, his writings demonstrate a strong opposition to heretical beliefs, and he supported measures to suppress them through ecclesiastical and social means. In his letters and biblical commentaries, Jerome frequently denounced heretics, sometimes using harsh language, reflecting his belief that doctrinal purity was crucial for the unity of the Church.
In his correspondence, Jerome supported the actions of church authorities who sought to curb heretical influence. For example, he praised the suppression of Pelagianism by Pope Innocent I and the measures taken by Church councils to condemn and exile heretical leaders. His approval of such actions indicates that he saw excommunication, exile, and other non-violent penalties as legitimate means of dealing with heretics.
While Jerome's rhetoric was often fierce, advocating for the intellectual and theological defeat of heresy, he did not explicitly call for the execution of heretics, as some later medieval theologians would. Instead, his approach was aligned with the broader patristic consensus that sought to combat heresy through debate, denunciation, and ecclesiastical discipline rather than through direct state violence.
In conclusion, Jerome was a staunch opponent of heresy and supported strong measures to counteract it, but his approach was primarily focused on theological argumentation, excommunication, and social exclusion rather than direct physical persecution.
Ambrose's Views on Persecution of Heretics
Saint Ambrose of Milan (c. 340–397) was a staunch defender of orthodox Christianity and actively opposed heretical movements, particularly Arianism. While direct quotations from Ambrose explicitly advocating for the persecution of heretics are scarce, his writings and actions demonstrate his firm stance against heresy and his support for measures to suppress it.
In his treatise "Concerning Repentance," Ambrose emphasizes the exclusive authority of the Church in matters of binding and loosing sins, a power he asserts is not granted to heretics:
"The Church holds fast its obedience on either side, by both retaining and remitting sin; heresy is on the one side cruel and on the other disobedient; wishes to bind what it will not loosen, and will not loosen what it has bound, whereby it condemns itself by its own sentence."
This passage reflects Ambrose's view that heretical groups lack legitimate ecclesiastical authority and are self-condemned by their disobedience.
Additionally, Ambrose's actions, such as his influence over Emperor Theodosius I to enact laws against heretics and his role in closing Arian churches in Milan, illustrate his commitment to using both ecclesiastical and state power to combat heresy. While explicit quotations on persecuting heretics are limited, Ambrose's writings and deeds collectively underscore his dedication to preserving doctrinal purity and suppressing heretical influences within the Church.
Ambrose's Views on Infant Baptism
Saint Ambrose (c. 340–397), one of the early Church Fathers and Bishop of Milan, was a key figure in shaping the relationship between the Church and the Roman state. His views on infant baptism were firmly rooted in his belief in original sin and the necessity of baptism for salvation.
Ambrose strongly advocated for the baptism of infants, emphasizing that baptism cleansed individuals of original sin and granted them entry into the Christian community. In his writings, he defended the practice against those who believed that baptism should be delayed until adulthood. He argued that salvation should not be postponed and that even newborns should receive the sacrament to ensure their spiritual well-being.
In his work On Abraham, Ambrose states:
"Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God. No one is excepted: not the infant, not the one prevented by necessity. They may have an undisclosed grace, but they do not have the kingdom of heaven."
This passage reflects his belief that baptism was essential for all, regardless of age, and that infants were not exempt from the need for spiritual rebirth.
Ambrose's position was influential in shaping the Church's doctrine on infant baptism, reinforcing the idea that baptism should not be delayed. His teachings contributed to the widespread acceptance of the practice in the early Church, solidifying its role as a foundational Christian sacrament.
In conclusion, Ambrose was a strong proponent of infant baptism, viewing it as a necessary means of cleansing from original sin and securing a place in the kingdom of God. His theological arguments helped establish the enduring practice of baptizing infants within the Christian tradition.
Was Jerome a Semi-Pelagian? This is a possible answer:
The anti-Pelagian Dialogue is the last of Jerome's controversial works, having been written in the year 417, within three years of his death. It shows no lack of his old vigor, though perhaps something of the prolixity induced by old age. He looks at the subject more calmly than those of the previous treatises, mainly because it lay somewhat outside the track of his own thoughts. He was induced to interest himself in it by his increasing regard for Augustine, and by the coming of the young Spaniard, Orosius, in 414, from Augustine to sit at his feet. Pelagius also had come to Palestine, and, after an investigation of his tenets, at a small council at Jerusalem, in 415, presided over by Bishop John, and a second, at Diospolis in 416, had been admitted to communion. Jerome appears to have taken no part in these proceedings, and having been at peace with Bishop John for nearly twenty years, was no doubt unwilling to act against him. But he had come to look upon Pelagius as infected with the heretical impiety, which he looked upon (i. 28) as far worse than moral evil; and connected him, as we see from his letter to Ctesiphon (CXXXIII.), with Origenism and Rufinus; and he brings his great knowledge of Scripture to bear upon the controversy. He quotes a work of Pelagius, though giving only the headings, and the numbers of the chapters, up to 100 (i. 26-32); and, though at times his conviction appears weak, and there are passages (i. 5, ii. 6-30, iii. 1) which give occasion to the observation that he really, if unconsciously, inclined to the views of Pelagius, and that he is a Synergist, not, like Augustine, a thorough predestinarian, the Dialogue, as a whole, is clear and forms a substantial contribution to our knowledge. Although its tone is less violent than that of his ascetic treatises, it appears to have stirred up the strongest animosity against him. The adherents of Pelagius attacked and burned the monasteries of Bethlehem, and Jerome himself only escaped by taking refuge in a tower. His sufferings, and the interference of Pope Innocentius on his behalf, may be seen by referring to Letters CXXXV.-CXXXVII., with the introductory notes prefixed to them.Church Decrees on Infant Baptism
Throughout Church history, various councils and decrees have reinforced the necessity of infant baptism as an essential sacrament for the remission of original sin and entry into the Christian faith.
One of the earliest formal affirmations of infant baptism came from the Council of Carthage in 418. This council, under the leadership of St. Augustine, condemned the Pelagian view that infants were born without original sin and therefore did not require baptism. The council decreed:
"If anyone says that newborn children should not be baptized… let him be anathema."
The Second Council of Orange (529) further affirmed the necessity of baptism for infants, emphasizing that baptism was not merely symbolic but a sacramental means of cleansing from original sin.
The Council of Florence (1439) reinforced the belief that baptism was necessary for salvation, declaring that those who die without baptism cannot attain eternal life. It stated:
"Regarding children, indeed, because of danger of death, as baptism is the only means of salvation for them, it must be conferred as soon as possible."
The Council of Trent (1545–1563) provided one of the most comprehensive teachings on the necessity of infant baptism. In response to the Protestant Reformation, the council reaffirmed the doctrine of original sin and the requirement of baptism for salvation, stating:
"If anyone says that baptism is optional, that is, not necessary for salvation, let him be anathema."
These Church decrees collectively shaped the enduring doctrine of infant baptism, ensuring its continued practice across Christian traditions. They affirmed that baptism was not only a tradition but a vital sacrament instituted by Christ for the redemption of all, including infants.
In conclusion, the Church has consistently upheld the necessity of infant baptism through its councils and decrees, reinforcing its role in cleansing original sin and granting entrance into the Christian community.
Church Decrees on Persecution of Heretics
The Council of Nicaea (325) was one of the earliest councils to address heresy, particularly Arianism. While it primarily defined the doctrine of Christ’s divinity, it also set a precedent for excommunication as a response to heretical beliefs.
The Third Council of Constantinople (680–681) took measures against the Monothelite heresy, decreeing that those who refused to adhere to orthodox doctrine should be anathematized and removed from positions of influence within the Church.
The Fourth Lateran Council (1215), convened by Pope Innocent III, took a more forceful stance, declaring:
"Secular authorities shall be admonished and induced, and if necessary compelled, to swear that they will strive in good faith to exterminate from their territories all heretics pointed out by the Church."
This decree solidified the Church’s collaboration with secular rulers in enforcing doctrinal orthodoxy and led to the establishment of the medieval Inquisition.
The Council of Constance (1414–1418) condemned the teachings of John Wycliffe and Jan Hus, leading to the execution of Hus for heresy. This council reinforced the authority of the Church in defining heresy and prescribing severe consequences for persistent dissenters.
The Council of Trent (1545–1563), responding to the Protestant Reformation, reaffirmed the Church’s authority to condemn and suppress heretical movements. It endorsed previous measures, including excommunication and cooperation with secular powers to enforce doctrinal unity.
How many of the Church Fathers believed in Infant Baptism:
A significant majority of the Church Fathers supported infant baptism, seeing it as essential for the remission of original sin and entry into the Christian community. Some of the key Church Fathers who explicitly advocated for infant baptism include:
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Origen (c. 185–253) – He affirmed that the practice of infant baptism was an apostolic tradition, writing:
“The Church has received the tradition from the Apostles to give baptism even to little children.” (Commentary on Romans 5:9)
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Cyprian of Carthage (c. 200–258) – He strongly endorsed infant baptism, arguing that there was no need to delay the sacrament:
“We all judge that the mercy and grace of God ought to be denied to no man born.” (Letter to Fidus)
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Augustine of Hippo (354–430) – He was a major proponent of infant baptism, seeing it as necessary due to original sin:
“The custom of our Mother the Church in baptizing infants is certainly not to be scorned, nor is it to be regarded as superfluous, nor is it to be believed that its tradition is anything but apostolic.” (On the Merits and Forgiveness of Sins, and on the Baptism of Infants)
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Ambrose of Milan (c. 340–397) – He also defended infant baptism, arguing that no one, not even an infant, should be excluded from salvation.
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Gregory of Nazianzus (c. 329–390) – He encouraged early baptism but suggested a slight delay for a better understanding of the faith:
“Do you have an infant child? Let not sin get any opportunity; rather let the infant be sanctified from childhood.” (Oration 40: On Holy Baptism)
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John Chrysostom (c. 347–407) – He approved of infant baptism, teaching that it imparted grace and spiritual rebirth.
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Pope Gregory I (c. 540–604) – He reinforced the necessity of infant baptism, linking it to salvation.
While the vast majority of Church Fathers supported infant baptism, some debated its timing or necessity. However, by the time of Augustine and the Councils of Carthage (418) and Trent (1545–1563), the doctrine was firmly established.
How Many of the Church Fathers Believed in the PErsecution of Heretics?
Many Church Fathers supported some form of action against heretics, ranging from excommunication to state-enforced persecution. However, their views varied based on context, time period, and the level of severity they endorsed. Here’s a breakdown of notable Church Fathers and their stance on the persecution of heretics:
Church Fathers Who Supported Persecution of Heretics
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Tertullian (c. 160–225) – Early in his writings, Tertullian opposed coercion in religion. However, after converting to Montanism, he became more rigid in condemning heretics, though he did not explicitly call for their execution.
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Cyprian of Carthage (c. 200–258) – Advocated for the excommunication of heretics and schismatics, believing they could not attain salvation outside the Church. While he did not directly call for their persecution, his writings laid the foundation for stricter Church policies against heretics.
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Lactantius (c. 250–325) – Initially opposed the idea of religious persecution, writing that faith should be voluntary (Divine Institutes). However, his views did not prevent later Fathers from endorsing persecution.
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Ambrose of Milan (c. 340–397) – Supported state intervention against heretics, particularly Arianism. He influenced Emperor Theodosius I to enact laws restricting heretical practices and closing Arian churches. He wrote:
“The heretic, because he is outside the Church, must be cut off.”
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Augustine of Hippo (354–430) – Initially opposed coercion, but later supported state action against heretics, especially Donatists. He argued that compulsion could lead heretics back to their true faith, citing Luke 14:23 (“Compel them to come in”). He wrote:
“Why should not the Church compel her lost sons to return, if the lost sons compelled others to their destruction?” (Letter 93)
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John Chrysostom (c. 347–407) – Denounced heretics strongly, calling them a threat to the Church and society, though he focused more on theological refutation than legal persecution.
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Pope Leo I (c. 400–461) – Supported imperial laws against heretics, affirming the Church’s role in upholding doctrinal purity.
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Pope Gregory I (c. 540–604) – Endorsed the suppression of heretics, instructing bishops and rulers to take action against them.
Church Fathers Who Opposed Persecution
Some early Christians, especially before Christianity became the official religion of Rome, opposed persecution, including:
- Justin Martyr (c. 100–165) – Defended Christianity against persecution but did not call for retaliation against heretics.
- Origen (c. 185–253) – Opposed coercion in religious matters, emphasizing persuasion over force.
Conclusion
While not all Church Fathers supported violent persecution, many—especially after Christianity gained imperial support—endorsed state action against heretics, including exile, suppression, and legal penalties. Figures like Augustine and Ambrose played significant roles in shaping Church policy on this matter, influencing later medieval actions such as the Inquisition.
How did the Church Fathers Define "the Church"
The Church Fathers defined the Church in various ways, but common themes included its unity, apostolic foundation, sacramental nature, and role as the body of Christ. Their definitions helped shape Christian ecclesiology and distinguish the true Church from heretical sects. Below are key perspectives from notable Church Fathers:
1. The Church as the Body of Christ
Many Church Fathers, drawing from Scripture (e.g., Ephesians 1:22–23), described the Church as the body of Christ, with Christ as its head.
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Augustine of Hippo (354–430):
“The Church is the body of Christ, as the Apostle says, and its unity is based on the bond of love.” (Sermon 267)
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Cyprian of Carthage (c. 200–258):
“He cannot have God for his Father who has not the Church for his mother.” (On the Unity of the Church)
Cyprian emphasized the necessity of being in communion with the Church for salvation.
2. The Church as the Apostolic and Catholic Institution
Church Fathers emphasized apostolic succession—the idea that the Church’s authority came from the apostles through an unbroken line of bishops.
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Irenaeus of Lyons (c. 130–202):
“It is necessary that every Church should agree with this Church [Rome], on account of its preeminent authority.” (Against Heresies 3.3.2)
Irenaeus stressed that the Church’s teachings must be in harmony with apostolic tradition. -
Ignatius of Antioch (c. 35–107):
“Wherever Jesus Christ is, there is the Catholic Church.” (Letter to the Smyrnaeans)
He linked the Church’s authenticity to its unity with the bishops and its adherence to true doctrine.
3. The Church as the Ark of Salvation
Many Church Fathers believed that salvation was only possible within the Church.
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Origen (c. 185–253):
“Let no one be deceived: outside this house, that is, outside the Church, no one is saved.” (Homilies on Joshua)
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Augustine of Hippo:
“There is no salvation outside the Church.” (Sermon 214)
4. The Church as a Visible and Invisible Reality
Some Church Fathers spoke of both the visible institution of the Church (its hierarchy and sacraments) and the invisible Church (the community of the faithful).
- Augustine distinguished between the corpus permixtum (mixed body) of believers and sinners in the Church, arguing that not all within the visible Church are truly part of Christ’s mystical body.
Conclusion
The Church Fathers defined the Church as:
- The body of Christ united in faith and sacraments.
- The apostolic institution, preserving Christ’s teaching through apostolic succession.
- The exclusive means of salvation, outside of which no one could be saved.
- A visible and spiritual entity, incorporating both a hierarchical structure and a community of true believers.
PERSECUTIONS OF "HERETICS" BY THE CHURCH
The Church, particularly after gaining political power, was involved in various persecutions of heretics. These actions ranged from excommunications and forced recantations to exile, imprisonment, and executions. Below is a list of notable persecutions of heretics throughout history:
Early Church (4th–6th Century)
Before the Church gained state support, heretics were primarily dealt with through theological debates and excommunication. However, after Christianity became the official religion of the Roman Empire, state-backed persecution of heretics increased.
- Arian Controversy (4th Century) – After the Council of Nicaea (325) condemned Arianism (which denied Christ’s full divinity), emperors issued edicts banishing Arian bishops. However, Arian-supporting emperors, like Constantius II and Valens, persecuted Nicene Christians.
- Priscillian and His Followers (385) – Priscillian, a bishop accused of Gnostic and Manichean heresy, was executed in Trier under Emperor Maximus, marking the first execution of a heretic by imperial authority with Church support.
- Donatist Persecution (4th–5th Century) – The Donatists, who opposed the validity of sacraments performed by priests who had lapsed under persecution, were suppressed by Emperor Theodosius I through legal measures and force.
- Pelagianism Condemned (5th Century) – St. Augustine influenced the condemnation of Pelagianism (which denied original sin and the necessity of grace). Pelagius and his followers were exiled.
Medieval Persecutions (11th–15th Century)
During the Middle Ages, the Church increasingly collaborated with secular authorities to suppress heretics, sometimes leading to mass executions.
- The Suppression of Catharism (Albigensian Crusade) (1209–1229) – The Cathars, a dualist Christian sect in southern France, were condemned as heretics. Pope Innocent III launched the Albigensian Crusade, leading to massacres in cities like Béziers and Carcassonne.
- Fourth Lateran Council (1215) – This council decreed that secular authorities must help the Church suppress heresy, leading to more severe persecution.
- The Medieval Inquisition (1230s–15th Century) – Established by Pope Gregory IX, the Inquisition sought to identify and punish heretics, especially in Spain, France, and Italy. Punishments ranged from penance to execution by burning.
- The Burning of Jan Hus (1415) – The Czech reformer Jan Hus was condemned by the Council of Constance and burned at the stake for heresy. His followers, the Hussites, were later suppressed in the Hussite Wars (1420–1431).
Early Modern Period (16th–18th Century)
During the Reformation and Counter-Reformation, persecution intensified, particularly against Protestants and other dissidents.
- The Spanish Inquisition (1478–1834) – Established by Ferdinand and Isabella, it targeted Jews, Muslims, and later Protestants and suspected heretics. Many were tortured and burned at the stake.
- Protestant Persecutions (16th Century) – Reformers like Martin Luther, John Calvin, and others faced condemnation, and Protestants were executed in Catholic regions, such as in France (St. Bartholomew’s Day Massacre, 1572).
- The Trial of Giordano Bruno (1600) – A philosopher and former Dominican friar, Bruno was burned at the stake in Rome for heretical beliefs, including denying the Trinity.
- The Trial of Galileo (1633) – Though not executed, Galileo was forced to recant his heliocentric views and placed under house arrest for allegedly contradicting Church doctrine.
Decline of Persecutions (18th–19th Century
With the Enlightenment and secularization, Church-led persecution of heretics declined. The last execution by the Spanish Inquisition occurred in 1826. The Church eventually distanced itself from such practices.
Conclusion
Persecution of heretics by the Church evolved from excommunication and exile in early Christianity to state-backed executions in the medieval and early modern periods. Over time, as religious tolerance grew, persecution decreased, and the Church moved toward doctrinal persuasion rather than coercion.
Persecutions by the Reformers
While the Protestant Reformers initially opposed the persecution practiced by the Catholic Church, many of them, once in power, also engaged in persecuting those they considered heretical. Below are notable instances where Reformers participated in or endorsed the suppression of heretics:
1. Martin Luther and the Persecution of Anabaptists
- Though Luther initially opposed coercion in religious matters, he later endorsed the suppression of Anabaptists (who rejected infant baptism and promoted adult baptism).
- In 1531, he wrote:
“Secular authorities are also bound to restrain and punish open blasphemy … for no false teacher has a right to preach.”
- Anabaptists were persecuted in Lutheran territories; some were executed, drowned, or expelled.
2. John Calvin and the Execution of Michael Servetus (1553)
- Michael Servetus, a Spanish physician and theologian, denied the Trinity and rejected infant baptism.
- He was condemned by both Catholics and Protestants. After fleeing the Inquisition, he was arrested in Geneva, where John Calvin played a role in his trial.
- Servetus was burned at the stake on October 27, 1553, with Calvin defending the execution, stating:
“Whoever shall maintain that wrong is done to heretics and blasphemers in punishing them makes himself an accomplice in their crime.”
3. Zwingli and the Persecution of Anabaptists in Zurich
- Huldrych Zwingli, a Swiss Reformer, supported the execution of Anabaptists who rejected state-controlled churches.
- In 1527, Swiss authorities, with Zwingli’s approval, ordered the drowning of Felix Manz, an Anabaptist leader, calling it “the third baptism.”
- Other Anabaptists were exiled, imprisoned, or executed under Reformed rule.
4. The Reformed Persecution of Catholics in England and Scotland
- England (Under Edward VI and Elizabeth I) – Laws against Catholicism were enforced, including imprisonment and execution of Catholic priests and recusants.
- Scotland (John Knox and the Scottish Reformation) – Knox condemned Catholicism, and after the Reformation (1560), Catholic practices were outlawed, with some priests executed.
5. The Huguenots and Suppression of Non-Reformed Groups
- In Reformed-controlled areas of France and Switzerland, Catholic clergy were sometimes persecuted, churches destroyed, and Catholic practices banned.
Conclusion
While the Reformers initially opposed persecution, many endorsed state enforcement of their doctrines, leading to the suppression and execution of Anabaptists, anti-Trinitarians, and Catholics. Their actions mirrored medieval Catholic persecution, illustrating that religious intolerance was not limited to one tradition.
Puritan Laws Against Heresy
The Puritans, especially in New England, established strict religious laws to maintain their vision of a godly society. Heresy, defined as deviating from Puritan doctrine, was severely punished, sometimes with exile, corporal punishment, or even death. Below are some key laws and their enforcement.
1. The Massachusetts Body of Liberties (1641)
The Massachusetts Bay Colony adopted the Body of Liberties, a legal code that included harsh penalties for heresy. Among its provisions:
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Death Penalty for Heresy:
"If any man shall blaspheme the name of God, the Father, Son, or Holy Ghost, with direct, express, presumptuous, or high-handed blasphemy, or shall deny the Holy Scriptures to be of divine authority, he shall be put to death." (Article 94)
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Punishment for Religious Dissenters:
- Those who opposed infant baptism or denied the authority of Puritan ministers could face whipping, fines, imprisonment, or banishment.
2. The Banishment of Religious Dissenters
- Roger Williams (1636) – Expelled from Massachusetts for advocating religious freedom and separation of church and state.
- Anne Hutchinson (1637) – Banished for her theological views, which challenged the Puritan leadership.
- Baptists and Quakers (1650s–1660s) – Many were exiled, imprisoned, or executed for rejecting Puritan orthodoxy.
3. Laws Against Quakers (1656–1661)
Quakers, who rejected Puritan church authority and believed in direct revelation from God, were particularly targeted.
- 1656 Law: Any Quaker entering Massachusetts would be whipped, fined, or imprisoned.
- 1658 Law: Quakers returning after banishment faced execution.
- 1660 Execution of Mary Dyer: A Quaker woman hanged for repeatedly defying Puritan anti-Quaker laws.
4. Laws Restricting Non-Puritans
- Voting and Office-Holding: Only Puritan church members could vote or hold office.
- Religious Meetings Outside Puritan Churches: Illegal and punishable by fines or exile.
5. Decline of Puritan Religious Laws
By the late 17th century, as the Massachusetts colony came under royal control (1691), religious persecution laws weakened. The Salem Witch Trials (1692) also led to growing criticism of Puritan legalism.
Conclusion
Puritan laws strictly enforced religious orthodoxy, using banishment, corporal punishment, and execution against heretics. While these laws were intended to preserve Puritan purity, they ultimately led to conflicts that paved the way for religious tolerance in America.
The evidence for infant baptism in the first two centuries of the church is debated among scholars. While some early Christian writings suggest the practice existed, explicit references were scarce before the late second century. Below is an overview of key evidence and arguments:
1. Indirect Biblical Evidence
The New Testament does not explicitly mention infant baptism but includes references that some interpret as supportive:
- Household Baptisms (e.g., Acts 16:15, 33; 1 Corinthians 1:16) – Some argue that these baptisms included infants, though the text does not specify.
- Jesus' Command in Matthew 28:19 – Christ commands baptism for all nations, which some early Christians understood to include children.
- John 3:5 – "Unless one is born of water and the Spirit, he cannot enter the kingdom of God," was later cited in support of infant baptism.
2. Early Church Fathers and Writers
a. Irenaeus of Lyons (c. 180 AD)
- Explicitly references the baptism of infants in Against Heresies (Book 2, Chapter 22.4), stating that Christ "came to save all through Himself—all, I say, who through Him are reborn to God—infants, children, adolescents, young men, and old men."
- This implies that baptism was viewed as a means of rebirth for all ages, including infants.
b. Tertullian (c. 200 AD) – Against Infant Baptism
- In On Baptism (Chapter 18), Tertullian argues against baptizing infants, suggesting it was already practiced but controversial.
- He advised delaying baptism until adulthood when faith could be professed.
- This suggests infant baptism was known but not universally accepted.
c. The Apostolic Tradition (attributed to Hippolytus, c. 215 AD)
- Mentions the baptism of children, including those who cannot yet speak, with their parents or sponsors answering for them.
- This is one of the earliest clear liturgical references to infant baptism.
3. Summary of Evidence
- Sparse evidence before 150 AD – No clear references before Irenaeus.
- Late 2nd-century writings (Irenaeus, Tertullian, Hippolytus) suggest the practice was known but debated.
- By the 3rd century, infant baptism became more common, as seen in the writings of Origen and Cyprian.
Here are quotes from Reformed Baptists expressing admiration for the Church Fathers, particularly for their defense of core Christian doctrines:
The Reformed Baptists, Betraying Their Forebears Admire These Men and Consider Them Part Of "the Chuch"
1. Charles Spurgeon (1834–1892)
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On Augustine and Grace:
“Augustine obtained his views, as I believe, through the instrumentality of the Spirit of God, from diligent study of Paul’s Epistles. The doctrines of grace have been venerated in every age by those who have been the greatest lovers of the Gospel.”
(Sermon: Sovereign Grace and Man’s Responsibility, 1861) -
On the Early Church’s Perseverance:
“The Church of Christ has been persecuted in every age. The noble army of martyrs from Polycarp onward have proved the truth of our holy faith by their blood. Their testimony is to be cherished.”
(Sermon: The Blood of the Martyrs, 1871)
2. James Renihan (Contemporary Reformed Baptist Scholar)
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On the Value of Patristic Theology:
“The early church provides us with a rich deposit of theological reflection. The creeds and confessions of the Patristic period laid essential groundwork for the Protestant Reformation and, by extension, Reformed Baptists.”
(Edification and Beauty: The Practical Ecclesiology of the English Particular Baptists) -
On the Nicene Creed and Reformed Baptists:
“Reformed Baptists gladly affirm the great Trinitarian formulations of the early church. The Nicene Creed and Chalcedonian Definition are essential landmarks of Christian orthodoxy.”
(Confessional Baptist Theology in Historical Perspective)
3. Richard Barcellos (Reformed Baptist Theologian)
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On Augustine and the Doctrine of Grace:
“Augustine’s defense of divine sovereignty and grace deeply impacted later Reformed thought. His insistence on sola gratia anticipated the theological struggles of the Reformation.”
(Getting the Garden Right: Adam’s Work and God’s Rest in Light of Christ) -
On the Church Fathers and Scripture’s Authority:
“The Fathers’ commitment to biblical exegesis, particularly men like Chrysostom, should remind us that sound doctrine is drawn from Scripture, not imposed upon it.”
(The Covenant Theology of the 1689 Baptist Confession)
4. Samuel Waldron (Reformed Baptist Theologian)
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On Athanasius and the Trinity:
“Athanasius’ battle against Arianism was a defense of biblical truth. We, as Reformed Baptists, stand in continuity with his defense of the full deity of Christ.”
(A Modern Exposition of the 1689 Baptist Confession of Faith) -
On the Church Fathers and the Sufficiency of Scripture:
“While we must reject later deviations in ecclesiology and sacramentalism, we should appreciate the Patristic Fathers’ commitment to the supremacy of Christ and the authority of Scripture.”
(The 1689 Confession and the Reformation of Baptist Thought)
Conclusion
We feel that despite the reassurances that Reformed Baptists give us that they always put scripture first, why do they even need people like Augustine, who today would have us be tortured until we admit the truth of instant baptism? Why would we quote Athanasius who persecuted "heretics" who disagreed with him? We cite here the biggest persecutors of "heretics":
Several Church Fathers were involved in efforts to suppress heresy, though the extent of their personal involvement in persecution varies. While many argued for the suppression of heresy through writings and church councils, others were directly involved in political or ecclesiastical actions that led to persecution. Here are some of the most notable Church Fathers associated with strong measures against heretics:
1. Augustine of Hippo (354–430) – The Most Influential Advocate for Persecuting Heretics
While Augustine started as an advocate for persuasion over coercion, he later justified state intervention against heretics, particularly against the Donatists, a schismatic Christian group.
- Key Actions & Writings:
- Argued that heretics should be compelled to return to orthodoxy (Letter 93 to Vincentius).
- Supported the use of imperial laws that confiscated Donatist property and banned their gatherings.
- Influenced future Church policies that used state power to suppress heresy.
Why is Augustine significant? His arguments became the foundation for medieval and later Protestant persecution of heretics.
2. Ambrose of Milan (c. 340–397) – A Powerful Enforcer of Orthodoxy
Ambrose, a major figure in the Roman Church, used imperial influence to crush Arianism.
- Key Actions:
- Led the excommunication of Emperor Theodosius I, influencing his anti-heretic policies.
- Pushed for the destruction of Arian churches.
- Justified harsh measures against heretics in his letters.
Why is Ambrose significant? His close relationship with Roman emperors helped enforce laws against heresy.
3. Cyril of Alexandria (c. 376–444) – A Ruthless Opponent of Heretics and Pagans
Cyril is infamous for his violent suppression of heretics and even pagans in Alexandria.
- Key Actions:
- Expelled Novatianists (a heretical Christian sect) and Jews from Alexandria.
- Possibly involved in the mob murder of Hypatia, a pagan philosopher.
- Led the charge against Nestorius at the Council of Ephesus (431), using imperial backing to ensure Nestorius' exile.
Why is Cyril significant? He directly influenced the violent enforcement of orthodoxy in Alexandria.
4. Theodosius I (Not a Church Father but a Key Enforcer)
Though not a theologian, Emperor Theodosius I (r. 379–395) enforced the decrees of Ambrose and Augustine:
- Issued the Edict of Thessalonica (380), making Nicene Christianity the state religion.
- Banned and punished heretics, using fines, exile, and destruction of churches.
Should any Baptists be quoting these men as "fathers"?
Jesus said, "Call no man on earth father."
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