EQ 78.2 (2006), 117–135 Baptism according to Origen Everett Ferguson Everett Ferguson is Professor Emeritus of Church History at Abilene Christian University in Texas. KEY WORDS: Origen, baptism, infant baptism. David Wright has made important contributions to the study of historical theology, but he is especially known for his studies of baptism, particularly infant baptism. It seems appropriate in honoring him, therefore, to study an early Christian author who had a rich theology of baptism and made significant comments in regard to infant baptism – I refer to Origen. His voluminous writings contain abundant references to the subject of baptism.1 I omit those bearing primarily on the ceremony of baptism, since they are incidental to other concerns and can be used to construct the liturgy known to Origen only by appealing to information provided in other sources.2 Even with this limitation, the number of references requires some selectivity. Origen sets the early Christian theology of baptism in his own distinctive theological system. He placed baptism, according to Crouzel, ‘like the other sacraments, in a series of symbolisms, corresponding to the triple distinction of the Old Testament as shadow, the temporal Gospel as image, and the eternal Gospel as reality’.3 Crouzel, and also Daniélou, explained that for Origen the baptism of John belonged with the Old Testament symbols as a shadow, baptism in the church is the image, and the eschatological baptism of fire and the final conforming to the resurrection of Christ are mystery.4 Joseph Trigg understands 1 Hans Jörg Auf der Maur and Joop Waldram, ‘Illuminatio Verbi Divini – Confessio Fidei – Gratia Baptismi: Wort, Glaube und Sakrament in Katechumenat und Taufliturgie bei Origenes,’ in H. J. Auf der Maur et al. (eds.), Fides Sacramenti Sacramentum Fidei (Assen: Van Gorcum, 1981), 41-95, rich in bibliographical references and references in Origen; Cécile Blanc, ‘Le Baptême d’après Origène,’ Studia Patristica 11 (1972), 113-24; Henri Crouzel, ‘Origène et la structure du sacrement,’ Bulletin de Littérature Ecclésiastique 63 (1962), 81-104 (83-92 on baptism). 2 Georg Kretschmar, Die Geschichte des Taufgottesdienstes in der alter Kirche. Leiturgia 5.31-34 (1964-66), 135-36. 3 Henri Crouzel, Origen (San Francisco: Harper & Row, 1989), 223. 4 Ibid., 225; Jean Daniélou, Origène (Paris: LaTable Ronde, 1948), 71-72, for the purely figurative baptisms of the Old Testament and John, Christian baptism as the reality signified by the Old Testament figures and itself a figure of the reality to come, and baptism with fire by which Christians are purified before they enter glory. Crouzel, ‘Origène et la Structure,’ 82-83, points out that musth/rion for Origen refers to the spiritual, celestial, eschatological reality, and su/mbolon refers to the sensible image of that reality, a distinction not observed in Rufinus’ Latin translation. 1960). 6 Jean Daniélou. 1982). add a consideration of the eschatological baptism of fire. He makes the following contrast: Israel’s baptism was in the salty and bitter Red Sea. critical of the Valentinians for having two baptisms). Heine. 7 Translation by Ronald E.6 Origen’s fullest treatment of it occurs. and the blood as his passion (Commentary on the Song of Songs 2:8 on Song 1:11). understandably. I will note the Old Testament passages in which Origen found baptismal teaching. Origen: Homiles on Genesis and Exodus. . Origen says.2 (1982). being in a river whose waters were sweet and drinkable (Commentary on John 6:44 [26]:22930). including the place of infant baptism in his thought. The main thrust of Trigg’s article is to distinguish two strands in Origen’s thought: the perfectionist. the cloud as the Holy Spirit. Israel’s crossing the Red Sea was a popular type of baptism in the early church. the lamb as the Savior. Origen.118 • EQ Everett Ferguson Origen to analyze baptism in the present age of the church according to a material and a spiritual experience: water baptism for the simple believer is the beginning of the process of sanctification.5 Expanding and modifying these schemes. and the pastoral. Paul [in 1 Corinthians 10:1-4] calls a baptism.’ Studia Patristica 17. and conclude with the relation in his thought of faith and repentance to baptism.7 This conjunction of water and Holy Spirit. but the baptism of Jesus is superior. according to which baptism carries an obligation not to sin. consider martyrdom as a baptism of blood. W. look at the relation of water and Spirit baptism through the contrast of John’s and Jesus’ baptisms. Origen begins the discussion by invoking Paul’s comments in 1 Corinthians 10:1-4 about crossing the Red Sea as justification for a spiritual interpretation of Old Testament references to water. in his Homilies on Exodus. what they supposed to be a cloud. ‘What the Jews supposed to be a crossing of the sea. in which baptism is the beginning and source of divine gifts but not their fulfillment. Paul wanted 5 J. especially when he describes water baptism and the later baptism of the Holy Spirit as two rites of initiation (963 – cf. Elsewhere Origen identifies the Sea as baptism. especially the Jordan river (6:43 [26]:227). move to descriptions of the meaning of baptism. 959-65. Trigg. 276. He perhaps exaggerates the difference. Paul asserts is the Holy Spirit’ (5:1). 175-201 on ‘The Departure from Egypt and Christian Initiation’ in early Christian literature (185-87 on Origen’s use of the motif ). the manna as the Word of God. 1. From Shadows to Reality: Studies in the Typology of the Fathers (London: Burns & Oates. Fathers of the Church 71 (Washington: Catholic University of America Press. Old Testament foreshadowings of baptism Origen’s Commentary on John devotes a section to the Old Testament shadows (or types) which in Origen’s allegorical exegesis become identified with Christian baptism (6:43 [26]:226-48 [29]:249). and the baptism of the Holy Spirit is the higher spiritual baptism that distinguishes the spiritual Christian. We begin with the use of Old Testament passages to teach lessons about Christian baptism. ‘A Fresh Look at Origen’s Understanding of Baptism. Commentary on Ephesians 4:5. that our fathers all passed through the Jordan. 261-75 on the crossing of the Jordan as a type of baptism (Origen is the principal representative of this interpretation – 262-70). but you descend into the water and come out unimpaired. This interpretation was facilitated by the equivalence in Greek of the names Jesus and Joshua. for the carnal vices of our old habits to be removed from us by means of our Lord Jesus. 283.11 He paraphrases Paul’s words about crossing the Red Sea as applicable to crossing the Jordan: ‘I do not want you to be ignorant. But the Egyptians who follow you are drowned in the abyss.8 These attempt to follow. (5:5)9 The description of descending into the water and ascending is drawn from Christian baptismal practice and not from the narrative. The crossing of the Red Sea on dry land by Israel is a lesson for Christians: ‘That you also who are baptized in Christ. in water and the Holy Spirit. but in view of his usual spiritualizing exegesis is to be noted. You ascend ‘a new person’ [Eph. might know that the Egyptians [spiritual evils] are following you and wish to recall you to their service’ (5:5). 2:15. for Israel did not actually enter the water. From Shadows to Reality. 283-84. Baptism according to Origen EQ • 119 to be understood in a similar manner to what the Lord taught in John 3:5. 13 A similar interpretation in Homilies on Numbers 26:4. Baptism washes away sins so that one becomes a new person.12 Origen develops the baptismal interpretation of Israel crossing the Jordan especially in his Homilies on Joshua.. after the grace of baptism. 12 ‘The Jesus who succeeded Moses was a type of Jesus the Christ who succeeded the dispensation through the law with the gospel proclamation’ (6:44 [26]:229). . and all were baptized [e0bapti/santo] into Jesus in the Spirit and in the river’ (6:44 [26]:228). and would seem to reflect the practice of immersion. 11 Daniélou. and demonic forces are drowned in the waters. He connected the exodus from Egypt with the crossing of the Jordan by likening the former to entering the catechumenate and the latter to baptism that introduces one into the promised land (4:1).13 In this passage the Latin translation of Rufinus speaks of the ‘sacrament (sacramentum) of baptism’ and the ‘mystic (mysticum) font of baptism. which he also quotes. 4:24] prepared to ‘sing a new song’ [Isa. brothers. that is.. so that we can be free from the Egyptian reproaches’ (Homilies on Joshua 5:9). the filth of sins having been washed away.10 Origen’s special interest in the Commentary on John is Israel’s crossing the Jordan (Joshua 3) as an equivalent to baptism. 10 The contemporary application of the exodus occurs elsewhere in Origen: ‘Thus it is fitting. 42:10]. 9 Ibid. The understanding of John 3:5 as the literal water of baptism was already standard by Origen’s time. after the parting of the Red Sea.’ Sacramentum and mysticum probably represent the Greek word for mystery (musth/rion) that since Clement of Alexandria was coming into use and became the technical word in 8 Ibid. From Shadows to Reality. are purified from the foulest leprosy (2 Kings 5:9).14 In the Homilies on Joshua 5:1 Christians are the army of Christ. Origen: Homilies on Luke. (eds.16 Origen cites Genesis 6:14 as spoken not only concerning the time of 14 H. 14). on the basis of 1 Corinthians 10:2. G. (33:5)15 Origen concluded his survey of Old Testament references to the Jordan (and other rivers) with this summary of the benefits of baptism based on these passages: Those who come to be washed [lou/sasqai] in the Son put away the reproach of Egypt [Josh.120 • EQ Everett Ferguson the Greek church for what the Latins came to call the sacraments. ‘Get up and go into the Jordan and wash. ‘The Use of MUSTHRION in the Writings of Clement of Alexandria with Special Reference to his Sacramental Doctrine. Vom Christliche Mysterium (Düsseldorf: Patmos. perhaps because of its brevity. When [Naaman] washed. who does not cite the passage we quote on this theme. implicitly compared to baptismal vows. Lienhard. Origen relates the story of Naaman. To you he says. Origen says: Men covered with the filth of leprosy are cleansed in the mystery of baptism by the spiritual Elijah. who was commanded by the prophet Elisha to wash (lou ˜sai) seven times in the Jordan (6:47 [28]:242-45). receive a double share of grace gifts (2 Kings 2:9). Mayer et al.). 1951). ‘Having been baptized [baptisa/menoj].’ in A. Origen calls this event too. Giving a spiritual interpretation of leprosy. the Syrian general with leprosy (2 Kgs 5). 85-102. mystical. our Lord and Savior. (Commentary on John 6:48 [29]:250) A common type of baptism in the early church was the flood in Noah’s day (Gen. Although the crossing was on dry ground.’ Which child? The one that is born ‘in the washing of rebirth’ [regeneration – Titus 3:5] in Christ Jesus. Echle. become prepared for assumption [to heaven] (2 Kings 2:12). 16 Daniélou. Next. and are made ready for the reception of the Holy Spirit.’ Journal of Theological Studies 37 (1936). and ‘sacrament’ is used of the soldiers’ oath. 54-65. Fragments on Luke. 1996). Origen makes more explicit the baptismal interpretation of the event in his Homilies on Luke. 5:9]. who notes Clement’s frequent use of mystery terminology but rarely with reference to the sacraments. 64-80. ‘Sacramental Initiation as Christian Mystery – Initiation according to Clement of Alexandria. but does develop Origen’s historical. Elijah had become better prepared for his assumption’ into heaven (6:46 [27]:238). And Origen warns of the battles that await after baptism (5:2). and your flesh will be restored to you’ [2 Kgs 5:10]…. since the spiritual dove does not fly over any other river. 136. 15 Translation by Joseph T. Harry A. a baptism. Fathers of the Church 94 (Washington: Catholic University of America Press. . he fulfilled the mystery of baptism. and moral interpretation of the ark in his Homilies on Genesis – 104-10. The survey of events associated with the river Jordan in the Commentary on John next mentions Elijah and Elisha crossing the Jordan (2 Kgs 2:8. ‘and his flesh became like the flesh of a child. 6-9). Marsh. 19 Ibid. Scheck. Origen seems to allude to it in his comments on Numbers 31:21-24 (purifying booty with water and washing clothes). Without mentioning baptism. 21 Commentary on Romans 5:8:6. Fathers of the Church 83 (Washington: Catholic University of America Press. Origen relates the washing feet to Jesus’ washing his disciples’ feet (John 13:8. with my addition of law. Translation by Thomas P . 1:9) as ‘announcing the sacrament of baptism by a figurative prophecy’ (Homilies on Leviticus 1:4:6). For as the apostle Peter says. just as at that time Noah was saved out of the flood. ‘Le Baptême. Origen paraphrases the words of John the Baptist in Matthew 3:11: 17 Commentary on Romans 3:1:11.’19 The connection of water baptism with cleansing the conscience is to be noted (cf. 36. 1990). not ‘the baptism which is in Christ but… the one which is in the law. 2001). 356. 1 Pet. ‘For he who cleanses his conscience washes “the inward parts”.’ 116 for references on John’s baptism as corporeal. having to do with the senses. Origen: Homilies on Leviticus 1-16. and visible. 2. so also now by means of a similar figure those who believe shall be saved through baptism’ (1 Pet.17 The strong assertion of salvation through baptism is related to Noah’s being saved out of the waters of the flood. ‘In that passage he is making known that John’s baptism was a fulfillment of the old [law]. 18 Translation by Gary Wayne Barkley. Baptism according to Origen EQ • 121 the flood but also ‘concerning the mystery of baptism. . having to do with the intellect. quoting Job 14:4 about no one is pure – Homilies on Numbers 25:6. Origen could also give a baptismal interpretation to passages that were not a part of the church’s usual baptismal typology. alternatively the contrast of old and new could refer to baptisms. according to the Commentary on Romans. 10). and Jesus’ baptism as incorporeal. Origen: Commentary on the Epistle to the Romans.’22 That is why in Acts 19:3-5 those baptized with John’s baptism were rebaptized in the name of Jesus. Jesus received John’s baptism. Scheck. 184. Heb. and invisible. Fathers of the Church 103 (Washington: Catholic University of America Press.18 He explains. he washes his feet who receives the fullness of the sacrament. 22 Ibid. 3:21). 10:22. I take his words as meaning the complete effectiveness of the washing in reaching even the extremities. not a beginning of the new [law]. The baptisms of John the Baptist and Jesus Origen placed the baptism performed by John in the category of Old Testament washings and frequently contrasted it with the baptism administered by Jesus. 20 Blanc. Origen understood the command to wash with water the entrails and feet of the animal for the burnt offering (Lev.’21 Origen understands this to be the meaning of Jesus’ words in Matthew 3:15 about being baptized in order to fulfill all righteousness. Origen: Commentary on the Epistle to the Romans Books 1-5. 3:2021).20 Thus. but his disciples. . not only from the one possessing it but also from the one who hears those who have it. she notes on 117 that along with the accent placed by Origen on the spiritual reality there is the visible water in which baptism occurs. At his baptism Jesus received the Spirit. … [According to the Acts of the Apostles] the Spirit resided so manifestly in those being baptized. which is washed clean from all filth of evil.122 • EQ Everett Ferguson He will deluge you bountifully with the gifts of the Spirit. yes. (6:32 [17]:162) The Holy Spirit and fire here appear to be two aspects of one experience in the present. (Commentary on Matthew. since my baptism does not give any spiritual grace (well. 49) What is distinctive of Jesus’ baptism is its association with the Holy Spirit.24 The Commentary on John contrasts John’s baptism with Christ’s. Origen interprets John the Baptist’s testimony to Jesus (according to Matthew 3:11) to include a further contrast of the Baptist’s baptism as preparatory (improving people by repentance) with Jesus’ baptism: [Jesus’] baptism is not bodily. 26 Blanc. since the Holy Spirit fills the one who repents and a more divine fire obliterates everything material and utterly destroys everything earthly. invocation of the Trinity. ‘Christ does not baptize in water. Origen comments that at his baptism Jesus ‘received the Holy Spirit who remained on him so that he could baptize those coming to him in that very same abiding Spirit. and is in itself the beginning and source of divine gifts to the one who surrenders to the divine power at the invocations of the worshipful Trinity. the characteristics required of the one baptized. But he will forgive you and will give you the Spirit abundantly. He reserves for himself to baptize in the Holy Spirit and fire’ (6:23 [13]:125). frg. and the grace given in baptism.25 Shortly thereafter Origen comments on the distinction and correlation of water and Spirit. (6:33 [17]:166-67) The baptismal bath of water is presented here as an effective symbol. Spirit.’23 In spite of the contrasts he made between John’s and Jesus’ baptism. He stated that the Savior sanctified John’s baptism.’ 116. Quoting John 1:33. but it also effects 23 Commentary on John 6:42 (25):220. 25 Below one of Origen’s interpretations of Luke 3:15-16 combines them eschatologically. the ‘forgiveness of sins’). 24 Homilies on Luke 7:1. The passage sets forth themes characteristic of Origen’s baptismal thought: water. Origen had a positive appreciation of John’s baptism.26 I quote: [T]he bath [loutro/n] through water is a symbol of the purification of the soul. ‘Le Baptême. since the water prepared the way for the Spirit to those who sincerely approached. The washing of the body is a symbol of the cleansing of the soul. he says. to others wine. which Spirit is even now ‘borne above the water’ [Gen. 3. did not divorce the water from the work of the Spirit. 355. only to mention how he brought baptismal language to bear on its purifying effect. we should not overlook those passages where he also links the working of the Spirit with baptism. and in conjunction with the invocation of the divine names. but one could receive outward baptism without an inward effect. The bath of regeneration [a0nagennh/sewv] did not come with John but with Jesus through his disciples. yielding to the divine power. Commentary on Matthew 15:23 cited below. 5:15. however. On First Principles 2:10:4. 6:3-4]. although Origen recognized a distinction between water baptism and Spirit baptism (and gifts of the Spirit). 1940) dicusses the topic.28 In the Commentary on John Origen says that as Jesus is a drink – to some water. while clearly distinguishing them. however. since it is from God but does not intervene in everyone after the water. is effective only to the one who comes in faith. Origen notes that John’s baptism was inferior to Jesus’ baptism on the basis of Acts 19:2-5 (6:33 [17]:168). but Peter (baptized) in the Holy Spirit. (6:33 [17]:169) A distinction between the Holy Spirit effecting regeneration in water baptism and his being later imparted is made in Origen’s Commentary on 1 Corinthians 1:17.’ Sometimes Origen understands being baptized in the Spirit as occurring in Christian water baptism. It is called the ‘bath of regeneration [paliggenesi/av loutro/n]’ which takes place with ‘renewal of the Holy Spirit’ [Titus 3:5]. he is the one who is truly baptized in the Holy Spirit and with the water from above [John 3:5]. Le baptême du feu (Uppsala: Lundequistka. Hence.27 At other times the Spirit is given after baptism. and to others blood – so he is ‘a baptism of 27 Commentary on Romans 5:8:3. and is buried with him through baptism into death [Rom. 28 On the debt of sin for which even the righteous need purification after this life. cf. see Homilies on Leviticus 15:3. Schreck. Origen: Commentary on the Epistle to the Romans. ‘Philip baptized in water those being regenerated from water and the Holy Spirit. Against Celsus 4:13. 1:2]. being ‘in itself’ the origin of divine gifts. . The water. Baptism according to Origen EQ • 123 what it symbolizes. Origen. The eschatological baptism of fire It is not my intention here to cover all of Origen’s (controversial) discussions of eschatological fire. Carl-Martin Edsman. The one who has died to sin and is truly baptized into the death of Christ. The water thus prepared for the indwelling of the Spirit. With reference to Acts 8:12-16. you will be plunged into fire. 6:4]. 29 In the next paragraph he cites in support of the baptismal interpretation of martyrdom Luke 12:50 and 1 John 5:8 (‘Spirit. the subsequent words about the ‘rebirth of baptism’ and ‘purified by spiritual rebirth’ may apply the language of rebirth to the eschatological baptism. Origen continues: ‘In the regeneration through the bath [Titus 3:5] we were buried with Christ.. placing the baptism of the Holy Spirit and fire at the water baptism. .. 19:28]. But whoever does not have the sign of earlier baptisms. 103-104. he offers an alternative view in which the fire is judgment and not purification: If you are holy. with primary attention to the baptism in fire: If anyone desires to pass over to paradise after departing this life. ‘The holy person is baptized in the Holy Spirit. Origen’s Commentary on Matthew 15:23 appears to give another interpretation. Triply to be pitied is the one who has need of being baptized in fire’ (2:3:1-2). See further my treatment of martyrdom as a baptism below..124 • EQ Everett Ferguson water and Spirit. you will be baptized with the Holy Spirit. 59. One and the same baptism will be turned into condemnation and fire for the unworthy and for sinners.29 Origen in his Homilies on Jeremiah distinguishes the baptism in the Holy Spirit and the baptism in fire. In view of this statement. the grace of the Holy Spirit.30 He sets forth the three baptisms in water. If you are a sinner. 31 Ibid. for according to the apostle. (Ibid. 26:3)32 Baptism with the Holy Spirit and fire is here the same eschatological baptism. and fire in his comments on Luke 3:15-16. it is fitting that one should be baptized first in ‘water and the Spirit. 110. and to some even of blood’ (6:43 [26]:223). he can show that he preserved the bathing in water and the Spirit. After citing the equivalent Matthaean text (Matt. “We were buried with him through baptism” [Rom. 30 Translation of Jerome’s Latin by Lienhard. Origen: Homilies on Luke. Spirit.’ ‘Blessed is the one who is baptized in the Holy Spirit and has no need of the baptism that comes from fire. 3:11). Christ will baptize him in this river [of fire] and send him across to the place he longs for. when he comes to the fiery river. water. In the Homilies on Luke Origen expresses the view that even the righteous will need a ‘sacrament to wash and cleanse us even after resurrection from the dead’ (14:6). For. 3:21] when Christ “sits upon the throne of his glory” [Matt.’ 32 Ibid. and needs cleansing. but the person who after believing and being counted worthy of the Holy Spirit sins again is washed [lou/ei] in “fire”. recalling this earlier interpretation. and salvation. and blood’) – 6:43 (26):224. will be given. but to those who are holy and have been turned to the Lord in total faith. In the regeneration of the bath through fire and Spirit we become conformed “to the body of his glory” [Phil. but with opposite effects depending on the character of the person receiving it. (Homilies on Luke 24:2)31 Later. him Christ will not baptize in the fiery bath.’ Then. and fire. He states succinctly the purpose of baptism: ‘You have come to Jesus and through the grace of baptism have attained the remission of sins. 150. Baptism according to Origen EQ • 125 4. you were purified in body. Baptism is also preached ‘for the remission of sins. catechumens! Repent. 89-90. Into him we are baptized with true water. is the Lord our Savior. The Lord was baptized. 2:22].’ For. The heavens were opened and the Holy Spirit came down for the forgiveness of the whole world’s sins.]. Origen: Homilies on Luke. Significance of baptism Origen’s treatment of the baptism of Jesus in his Homilies on Luke sets forth the basic gifts of Christian baptism – forgiveness of sins and the abiding of the Holy Spirit. The Spirit had come to him. We should say that heaven was opened at the baptism of Jesus and for the plan of forgiving sins. Barbara J. ‘This is my beloved Son. Sinai (Exod. He begins with his etymology of ‘Jordan’ and proceeds to a ringing invitation to catechumens to repent: ‘Jordan’ means ‘descending. Origen: Homilies on Luke. 114. one running with a vigorous force. so that baptism for the remission of sins will follow.’ Come. (27:5)33 By Origen’s time the association of baptism with the forgiveness of sins was well established. These are not the sins of him ‘who had committed no sin. Bruce. If you forgive anyone’s sins. Earlier in these Homilies on Luke he applied the description of John’s baptism in Luke 3:3 to Christian baptism. 35 Homilies on Joshua 15:7. except that I have substituted ‘repent’ based on the shorter Greek [metanoei ˜n] text. For this paragraph I quote the translation from the Latin by Lienhard. The heavens were opened and ‘the Holy Spirit came down upon him’ [Luke 3:22]. . Origen: Homilies on Joshua.’ But the ‘descending’ river of God. The command to Israel to wash their garments before receiving the law at Mt. 4:8]. if anyone comes sinning to the washing. After the Lord ‘ascended on high. he does not receive forgiveness of sins. leading captivity captive’ [Eph. He who stops sinning receives baptism ‘for the remission of sins. A voice from the heavens thundered and said. nor was deceit found in his mouth’ [1 Pet.’35 With the forgiveness of sins is associated the idea of cleansing. and he gave the Spirit at the time of his resurrection when he said. saving water. you were cleansed from all filth of 33 Lienhard. they will be forgiven’ [John 20:22-23]. 34 Homilies on Luke 21:3-4. 19:10-11) means that ‘Your garments were washed once when you came to the grace of baptism. in whom I am pleased’ [ibid. (21:4)34 The premise of Origen’s exhortation to catechumens to cease sinning is the association of baptism with forgiveness. and Origen often repeats this purpose for baptism. ‘Receive the Holy Spirit. he gave us the Spirit. ’ after his baptism was full of the Holy Spirit and led by the Spirit (Luke 4:1). 8:3:5. . ibid. ‘Son of God in the proper sense. He did this so that you too could wipe away your former birth and be born in a second rebirth. 365. Origen: Homilies on Leviticus. Lienhard. 28:19). Cf. some other passages are On First Principles 1:3:2. ‘so that even our mortal birth would be changed by the rebirth of baptism. Another imagery is that of the redemption of humanity through the waters of baptism – Commentary on the Song of Songs 2:10 on Song 1:13. 36 Homilies on Exodus 11:7.’41 Through a second birth the Lord Jesus Christ ‘wiped away the blemish of the first birth’. He cited as scriptural examples Cornelius. ‘Through the grace of baptism you have become a clean animal’ – Homilies on Leviticus 9:4:4. 5.’38 The fact that the ‘sons of God’ are led by the Spirit of God (Rom. Barkley. 42 Commentary on Romans 5:2:11. Christ commanded his disciples to teach and to baptize (Matt. Heine.’36 The words ‘grace of baptism’ in this quotation appear to have been a set phrase with Origen. Origen: Commentary on the Epistle to the Romans. Lienhard. Nevertheless. Origen: Homilies on Luke. 40 Homilies in Numbers 3:1. 41 Homilies on Luke 28:4. 38 Homilies on Leviticus 6:2:5. 119. Scheck. but a new birth from above is received. 118. Barkley. Origen: Homilies on Leviticus 9:4:4. and the teaching of godliness might shut out the teaching of godlessness.39 The way in which Origen speaks. 37 Homilies on Leviticus 2:4:6. 333. bringing the possession of the Spirit into his references to baptism even when his main concern is another subject. 5 and Romans 6:3-4 as equivalent. the connection was not automatic. By his baptism Jesus took on ‘the mystery of the second birth…. Or. who before descending into the water received the Holy Spirit (Acts 10:44). 116-17. For example. Homilies on Exodus 8:4 and 5.37 Receiving the Holy Spirit also was closely linked with baptism. Since it was instruction as well as birth that brought the dominion of death on human beings. See the quotation of Commentary on John 6:23 (17):166 above on the water purifying the soul. 10:4.’42 Origen interprets John 3:3.126 • EQ Everett Ferguson flesh and spirit. Origen observed that there were those washed in water but not at the same time in the Holy Spirit and catechumens who were not strangers to the Holy Spirit. and Simon. The first earthly birth is not repeated. ‘You who desire to receive holy baptism and to obtain the grace of the Spirit. shows how natural the connection was in his mind. to come to the ‘grace of baptism’ is to be baptized into Christ’s death (Rom. This experience derives from Jesus himself. based on John 3:3. 39 Homilies on Luke 29:2. Origen: Homilies on Luke. Origen: Homilies on Genesis and Exodus. appearing with great frequency. 6:3). 8:14) makes it fitting that the Savior. who received baptism but who approached grace with hypocrisy and was deprived of the gift of the Holy Spirit (Acts 8:13-19).40 Origen. with the note that the redundancy is in the Latin.. moreover. In addressing both catechumens and the faithful. Commentary on Romans 3:1:12. again. or born anew. frequently drew on the language of being begotten again. as might be expected. a person becomes an infant in baptism. But if one is not buried with Christ. Scheck. who has been created according to God’ [Eph. 355. translation by Robert Daly. 10:231-32. 3:9-10]. might nonetheless change back to the bitterness of sin – Homilies on Joshua 4:2 – or fall into the servitude of sin – ibid. which is called the ‘washing of regeneration. 48. 243. Origen the realist recognized that those who received the ‘heavenly grace’ in baptism. 24. 359. For no one who is still alive is ever buried.48 The moral significance of baptism which Origen gives to dying with Christ as a dying to sin and to walking in newness of life is in keeping with Paul’s own point 43 Commentary on Romans 8:5:3. 4:22. . not only in passages commenting on paliggenesi/a. 51:5) used in support of the infant stain that justified baptizing infants. he has necessarily been buried with Christ in baptism.47 Origen also used the idea of dying and rising with Christ from Romans 6:3-4 to interpret the meaning of baptism. Now the newness of life is when we lay aside ‘the old man with his deeds’ and ‘put on the new. 6:4 with Titus 3:5. 12..’ For what does rebirth signify if not the beginning of another birth?46 Indeed the ‘bath [or washing] of regeneration’ was Origen’s favorite phrase for baptism. Commentary on the Epistle to the Romans. 1992). Commentary on Romans 5:8:2. 10. 29. the passage also introduces the Old Testament verses (Job 14:4-5. Col. Origen: Commentary on the Epistle to the Romans. he is not validly baptized…. 13. Baptism according to Origen EQ • 127 The one who has died to sin and is truly baptized into the death of Christ and is buried with him through baptism into death. Origen: Treatise on the Passover and Dialogue with Heraclides. Ps. he is the one who is truly baptized in the Holy Spirit and with the water from above. 354. 46 On the Pasch 4:29-36. But if the person does not die to sin beforehand. 47 Homilies on Jeremiah 16:5:2. Homilies on Numbers 15:4. see also Commentary on John 1:182.45 The sacrament [su/mbolon] through water given those who have hoped in Christ. Homilies on Judges 7:2. 358. Commentary on Matthew 15:23 (in which note the association of Rom. he cannot be buried with Christ. but as ‘the bath of regeneration’. Scheck. For the use of Romans 6:3-4. 45 See Commentary on John 6:33 (17):169 quoted above.43 Hence. See also Commentary on Matthew 13:27. Therefore those who are hastening to baptism ought to take care as a matter of first importance that they should first die to sin…. Homilies on Exodus 10:4. 44 Homilies on Joshua 9:4. A catena fragment (26) of Origen on Jeremiah interprets ‘water’ not with the word baptism. Ancient Christian Writers 54 (New York: Paulist. Commentary on Matthew 15:23 (referred to above). (T)eaching through these things that if someone has first died to sin. 10:3.44 Origen treated the new birth of 1 Peter 1:23 (a0nage/nnhsiv) and John 3:5 as equivalent to the regeneration (paliggenesi/a) of Titus 3:5. and those who are believers by means of the grace of baptism are the circumcised.57 49 Cf.’ in James E. 54 Jean Daniélou. Daniélou asserts that ‘Origen compares baptism to circumcision’ and ‘It is the sacrament itself of baptism for which circumcision is the figure. 50 Homilies on Ezekiel 2:5. 5:9:2. see also Commentary on Romans 3:1:12. ‘Origen’s Demonology. Heine. 53 Homilies on Genesis 10:5. A few paragraphs later Origen speaks more briefly of ‘the second circumcision of baptism’ (66). 55 Everett Ferguson.’54 Alternatively. Origen: Homilies on Joshua.’ in Johann Auer and Hermann Volk (eds. See Homilies on Exodus 5:4. Baptism gives the Holy Spirit as a pledge. ‘Spiritual Circumcision in Early Christianity. 361 for baptism into Christ’s death as a crucifixion of the old life of sin so that we might have hope of the likeness of his resurrection. 143. Homilies on Exodus 5:2. Origen: Commentary on the Epistle to the Romans. 52 Homilies on Judges 8:5. Hence. ed.49 The death to sin must precede the baptism. 1989). one could nuance the interpretation and understand the gift of the Spirit in baptism as the spiritual counterpart to physical circumcision. 5:5. Ibid. Priest. but we receive him fully when we come to perfection. Johannine Studies: Essays in Honor of Frank Pack (Malibu: Pepperdine University Press. Homilies on Jeremiah 1:16:2.’53 Origen often brings baptism into association with circumcision. We might say that the catechumens are the ones who are still uncircumcised. 167.128 • EQ Everett Ferguson in the passage. baptism was a deliverance from the devil and evil spirits.).50 As indicated in the exodus typology above. 56 Scheck. On the motif of baptism as death and resurrection see also Homilies on Joshua 4:2. 54-66 and Henri Crouzel. Bruce.. For the eschatological significance of baptism. Origen finds the Old and New Testaments to be in agreement: ‘There one comes to the wells and the waters that brides may be found..55 Daniélou cites for his view Origen’s Commentary on Romans: If anyone in the church who is circumcised by means of the grace of baptism should afterwards become a transgressor of Christ’s law.’ Bulletin littérature ecclésiastique 94 (1994). 57 Homilies on Joshua 5:5-6.51 Baptism is the marriage to Christ. . The death to sin was the meaning of repentance for Origen. 303-31. in the same way baptism is a resurrection and a pledge of the perfect resurrection.’ Scottish Journal of Theology 41 (1988). 63-64.52 After surveying the occasions in Scripture where spouses were met at wells. but with minimal use of Origen. (2:12:4. or even Gentiles. 2:13:2)56 There are other passages to the same import. Homilies on Judges 7:2. 1957). Theologie in Geschichte und Gegenwart: Michael Schmaus zum sechzigsten Geburtstag (Munich: K. 755-76 (773). 51 For Origen’s vivid awareness of demonic forces and their efforts to entrap human beings. Zink. ‘Circoncision et baptême. his baptismal circumcision shall be reckoned to him as the uncircumcision of unbelief…. and the church is united to Christ in the bath of water. Origen: Homilies on Genesis and Exodus. ‘Diable et démons dans les homélies d’Origène. see Everett Ferguson. 485-97. resurrection. This spiritual circumcision would no doubt have been thought of as occurring in baptism. Origen could understand the second circumcision performed by Joshua without reference to baptism but as Jesus removing the vices and cutting off every defect (Homilies on Joshua 1:7). Book 3. 56. even small children are baptized. All three respond to questions asking for a justification of baptizing infants for the forgiveness of sins and offer a defense in terms of a stain attached to birth. but the point is that it is not for Origen identical with baptism. Returning to the theme of forgiveness of sins. Origen interpreted Genesis 2:15 in this way: ‘Those who are being begotten again [a0nagennw/menoi] through divine baptism are placed in Paradise. citing the same Old Testament passages. Christian brethren often ask a question. 6:1).’59 One of Origen’s pregnant thoughts. that is in the church. So too we were circumcised along with him’ (14:1). The Homilies on Luke were preached in Caesarea between 231 and 244. is that ‘By being baptized into Jesus we will know that the living God is in us’ (Commentary on John 6:44 [26]:232). For this reason. Origen: Homilies on Luke. the stains of birth are put aside. except according to the interpretation we spoke of a little earlier? ‘No man is clean of stain. I want to discuss Origen’s thoughts on infant baptism and on martyrdom as a baptism of blood.’ Whose sins are they? When did they sin? Or how can this explanation of the baptismal washing be maintained in the case of small children. The passage from Scripture read today encourages me to treat it again. furthermore. not even if his life upon the earth had lasted but a single day’ [Job 14:4-5].. quoted by him in the passage. Baptism according to Origen EQ • 129 In another vein. and. 2:15.58 Hence. ‘When [Christ] died. Through the mystery of baptism. but it accords with Origen’s moral emphasis in regard to baptism as meaning that one should no longer live a life of sin. Origen in his Homilies on Luke offers yet another interpretation of the circumcision of Christ that might be more nearly what Paul meant in Colossians 2:9-12. For ‘Unless born of water and the Spirit one cannot enter the kingdom of heaven. 59 Commentary on Genesis. on Gen. Infant baptism Origen refers to infant baptism in three interrelated passages.’ 58 Lienhard. .’ Baptism. Little children are baptized ‘for the remission of sins. added one to the church. This interpretation differs from seeing the baptismal circumcision as the giving of the Holy Spirit as a seal. we do not need circumcision of the flesh. 5. when he rose. or in other words his cutting off the pollution of the flesh and purging the filth of sins from the heart (ibid. we died with him. but one that he uncharacteristically does not develop. we rose with him. and circumcision ‘took place for our sake. for his death. For they to whom the secrets of the divine mysteries were given knew that there is in all persons the natural stains of sin which must be washed away by the water and the Spirit. According to the historical narrative no sin of his mother is revealed. and from which it is denied that anyone is pure. A shortened version survives in the Greek catena. It has to be believed. The subject of discussion may have been more a matter of why baptize infants than whether to do so. namely that infants had no sins to be forgiven by baptism. 367. since indeed if there is in infants nothing which ought to pertain to forgiveness and mercy. ‘Every 60 I quote the translation of Jerome’s Latin version by Lienhard. they survive in a Latin translation by Rufinus. since the baptism of the church is given for the remission of sins. On this account also the church had a tradition from the apostles to give baptism even to infants.130 • EQ Everett Ferguson (Homilies on Luke 14:5 on Luke 2:22)60 The Homilies on Leviticus were preached in Caesarea between 238 and 244. baptism according to the practice of the church is given even to infants. Origen witnesses to questions about the practice of infant baptism and the argument that was urged against it. [After quotation of Psalm 51:5 and Job 14:4:] These verses may be adduced when it is asked why. ‘in sins my mother conceived me’ [Psalm 51:5]. therefore. that concerning this David also said what we quoted above. Origen: Homilies on Luke. Origen: Commentary on the Epistle to the Romans Books 1-5. Earlier in the same homily Origen contrasts sin (of which Jesus had none) and stain and explains that Jesus needed the purification recorded in Luke 2:22 because of the stain involved in his taking a human body (Homilies on Luke 14. it is preserved in the Latin translation of Rufinus. vol. even if his life should be one day long [Job 14:4-5]. the ‘body of sin’)61 Origen reaffirms the usual Christian understanding of baptism as for the forgiveness of sins. 61 I have slightly modified the translation of Scheck. 55). note should be taken of the larger context of the passage in the Homilies on Luke. 12:2-7) The Commentary on Romans belongs to Origen’s mature works in Caesarea. 6:5-6. (Homilies on Leviticus 8:3:5 on Lev. . In response. (Commentary on Romans 5:9:11 on Rom. but the Greek contains the main points (translated in my Early Christians Speak. On account of these stains the body itself is called the ‘body of sin’. the grace of baptism would be superfluous. Before the reader jumps to the conclusion that Origen is an early witness to the doctrine of original sin (inheritance of the guilt of Adam’s transgression). and that understanding presented a problem for the practice of baptizing infants.3). 1. [After reference to Leviticus 12:8:] For which sin is this one dove offered? Was a newborn child able to sin? And yet it has a sin for which sacrifices are commanded to be offered. about 246. Origen offers a modification of the earlier affirmations of the innocence of children. Lukken. not Augustine’s ‘inherited sin’ (111-13. a passage cited in the justification for infant baptism. In these respects. Didier. 365-409. Johnson (ed.’ in M. 45-63. E.62 For Origen. Jaroslav Pelikan. 220-26. not having fully attained reason so not knowing anger.). 1962). Mark Searle. David F. . Church. Development of Christian Doctrine: Some Historical Prolegomena (New Haven: Yale. infant baptism for Origen removes the defilement resulting from birth. As Wright correctly points out.’ in J. Living Water. Sealing Spirit: Readings on Christian Initiation (Collegeville: Liturgical. Homilies on Jeremiah 5:14 interprets the circumcision of the heart in Jeremiah 4:4 as meaning that everyone is born uncircumcised and so with the stain of Job 14:45. 73-74) and earlier by N. 1987). 63 Origen.). ‘Models from Philo in Origen’s Teaching on Original Sin. 1963). being humble. Bradley and R.. Wright understands Origen to refer to forgiveness of the pre-cosmic fall of souls. 1973). 64 ‘How Controversial Was the Development of Infant Baptism in the Early Church?. 116). Origen. Living Water. being converted means an adult attains the condition of the child (Commentary on Matthew 13:16). E. ‘Infant Baptism Reconsidered. 1995). Kaiser. Ch. observes that where sacraments are concerned. J.65 62 Jean Laporte. 1927). the practice preceded its doctrinal defense. 75 (= Did the Early Church Baptize Infants? (London: SCM. bodily defilement from the Old Testament ritual law. Bromiley (Grand Rapids: Eerdmans. grief. ‘Un cas typique de développement du dogme à propos du baptême des enfants. Origen’s statements indicate that infant baptism preceded the justification for the practice. is working with the category of ceremonial. Nochmals: Die Anfänge der Kindertaufe (München: Chr. The Commentary On Romans makes clear that Origen is applying the same understanding of ‘sin’ as a physical ‘stain’ in all three of the Old Testament passages to which he refers. 62 (= Origins of Infant Baptism (London: SCM. being forgetful of evils. particularly that associated with childbirth. and Spirit: Historical and Theological Essays in Honor of Geoffrey W. it remained for a later age to extend the concept to inherited sin. is different. P. 65 Contrary to Kurt Aland’s view that a change in understanding about the condition of an infant occasioned the introduction of infant baptism in the late second century – Die Säulingstaufe im Neuen Testment and in der Alten Kirche (München: Chr. The Ideas of the Fall and of Original Sin (London: Longmans. however. Green & Co. therefore.). As has often been true in Christian history. Original Sin in the Roman Liturgy (Leiden: Brill. 1961). 191-213 (194-200). Muller (eds. 14:4).’ in Johnson (ed. Kaiser. pleasure of passions. That the interpretation I have advanced is correct and that Origen does not refer to an inheritance of Adam’s sin is evident from Origen’s commentary on Matthew 18:2-4. Origen’s innovation is to extend the baptismal forgiveness of sins to ceremonial impurity. 101-17.’ Mélanges de science religieuse 9 (1952). or fear. practice preceded theology (366). 190-200. 103104) – the reverse relationship was recognized by Joachim Jeremias.63 Distinguishing Origen’s view from Augustine’s. Word. Baptism according to Origen EQ • 131 soul that has been clothed with a human body has its own “stain”’ (ibid. G. A. Sealing Spirit.64 The emphasis in these passages. Williams. the same impurity that attached to Jesus’ birth applies to all human beings. M. There he elaborates on the condition of the child as not having tasted sensual pleasures. 1963). 1969). 73-94 (87). Petersen (eds. For if baptism promises forgiveness of sins. forgiving others.68 Origen in interpreting Mark 10:38 explains the relationship of martyrdom to baptism: Inasmuch as the one who endures [martyrdom] receives forgiveness of sins. John 3:5 was a common baptismal text of the second century. 1988). Martyrdom Jesus’ passion was a martyrdom and was the greatest and the perfect baptism (Commentary on John 6:56 [37]:290-91). Martyrdom brought a forgiveness of sins to the believer who had not yet received baptism and a forgiveness of any post-baptismal sins to the one who had been baptized. converting a sinner. The principal passage is this: 66 Frg. He offers no further evidence for this claim. martyrdom. love.132 • EQ Everett Ferguson Origen’s further defense of infant baptism appealed to a ‘tradition from the apostles’. . Origen was a leading figure in defining the theology of martyrdom. Origen included martyrdom as one of the seven means of obtaining forgiveness in the Christian age: baptism. but there are doubts as to its authenticity. 6. Origen of Alexandria: His World and His Legacy (Notre Dame: University of Notre Dame Press. The idea of apostolic origin may also be based on the baptismal interpretation of Matthew 19:14 which Tertullian sought to counter. quoted by Origen in this context.67 and that included martyrdom as a baptism. His citation of John 3:5 in the first passage quoted above and allusion to it in the third passage may mean that the understanding of this text as excluding from the kingdom anyone (infants as well) who had not received the new birth was the basis of his statement. His words comparing his approaching death to a baptism (Luke 12:50. almsgiving.).’ in Charles Kannengiesser and William L. Origen’s Commentary on John does not survive for John 3:5. ‘Origenian Understanding of Martyrdom and its Biblical Framework. martyrdom would with good reason be called a baptism. the fragment does not apply John 3:5 to infant baptism. 68 His Commentary on Romans 2:1:2 repeats three of these: the grace of baptism. 180-99. repentance.66 and his Commentary on Matthew 15:6-9 (on Matt. Or. 67 Pamela Bright. and Mark 10:38) provided the basis for applying baptismal concepts to martyrdom. and if the one who endured the baptism of martyrdom receives forgiveness of sins. it is a baptism. and repentance (Homilies on Leviticus 2:4:45). even as we have received forgiveness with reference to the baptism in water and Spirit. and the glory of martyrdom. 19:13-15) does not bring in baptism. In any case. the claim of apostolic tradition may rest on some teaching not dependent on scriptural interpretation. (Commentary on Matthew 16:6) The key work on the subject is Origen’s Exhortation to Martyrdom. 36 from the catena is on John 3:5. he can say of the martyrs. and Homilies on Leviticus 6:5:2. and in general each of the scriptures (Homilies on Jeremiah 5:13). Other passages provide similar summaries of essential Christian beliefs.71 The emphasis on the word and teaching had as a corollary the importance of faith. Albert C. 7. Baptism according to Origen EQ • 133 Let us be mindful of our sins. The Dialogue with Heraclides begins with Heraclides’ confession of his faith. Outler. Faith and repentance Auf der Maur and Waldram have emphasized the importance for Origen of the word in the preparation for baptism. and Origen’s comments on the confession of faith at baptism underscore its importance. 70 Auf der Maur. the Son. 89-95.70 Origen makes many references to the regula fidei. Origen. (30) It seems ironic that Origen’s strongest statement on the necessity of baptism in order to receive forgiveness of sins occurs in the context of an ‘exception to the rule. and that according to the laws of the gospel it is impossible to be baptized again with water and the Spirit for forgiveness of sins. 5:10:4. as is evident from [Mark 10:38 and Luke 12:50 are quoted]. Homilies on Exodus 8:4-5. rewards. the creation of the world. because few live above sin after water baptism. the devil and his angels. eschatology and the scriptures: Father. ‘Origen and the Regulae fidei. the Holy Spirit. law. Christ.72 ‘Faith properly 69 Crouzel. because there is no forgiveness of sins without receiving baptism. prophets. which he summarizes. ‘Being baptized in their own blood and washing away [a0polousa/menoi] every sin at the altar in heaven’ (39). and the scriptures (On First Principles 1:pref:4-8). . punishment. free will. Origen declares that the Christian kerygma of Christ. was well known among non-Christians (Against Celsus 1:7. ‘The word of the law has washed you and made you clean. Its essential contents pertained to God. and punishments (6:32 [15-16]:187-93). and Origen then inquires of its details. the Holy Spirit. cf. 3:15 on the rejection of idolatry).’ Church History 8 (1939). 224.’ Only Origen would not have considered the forgiveness granted in martyrdom an exception but as an extension of the Savior’s death and of baptism as related to it. and that a baptism of martyrdom has been given us.’ 71. the nature of the soul.’ which was the summary of what was taught.’ 52-67. Another extended treatment occurs in the Homilies on Judges 7:2. Passages already cited relate faith to baptism. Note Homilies on Genesis 10:5 on ‘instruction in the divine books’. the Holy Spirit. ‘the tradition of the church and the apostles. He lists the seeds of teaching as concerning the Trinity. 72 Commentary on Romans 5:8:10. free will. Here the superiority of blood baptism is asserted. Christ Jesus. refreshment. The Commentary on John discusses God. 212-21.69 So. but its value is developed not in terms of the forgiveness of past sins but of preventing future sins. the resurrection. ‘Illuminatio. Martyrdom is named a baptism. Homilies on Joshua 26:2. whatever [John] says to them. nothing survives. Lienhard. and repentance might seem inconsistent with infant baptism. 78 Homilies on Luke 22:5. Origen: Commentary on the Epistle to the Romans. Homilies on Leviticus 6:2:5.’74 Origen often refers to invoking the Trinity at baptism. 77 E. namely to those who believe that they have died with him and have been crucified and buried together with him. Commentary on Romans 5:10:4. 94-95. (Commentary on John 6:33 [17]:165) Origen based his call for catechumens to repent on Luke 3:7-8: One who remains in his original state and does not leave behind his habits and his customs does not come to baptism properly….134 • EQ Everett Ferguson speaking is the acceptance with the whole soul of what is believed at baptism. To you who are coming to baptism. namely the importance Origen placed on the moral and 73 Commentary on John 10:43 [27]:298. Origen’s emphasis on the need for repentance – to cease from sin and to reform one’s life – appears in the baptismal liturgy in the renunciation of Satan76 but also in other passages. Origen offers this explanation: By the addition of this phrase Matthew teaches that baptism has its benefit from the intentional choice of the one being baptized. ‘Produce fruit worthy of repentance. Scripture says. Unless you expel wickedness and the serpent’s venom from your hearts. catechumens! You are arranging to come to baptism….’73 Origen’s comments on Romans 6:8-10 include the declaration that Christ by his death ‘freely bestowed his death of sin as if a certain reward of faith to every believer. that John’s baptism was ‘for repentance’. faith.’78 All this about the word. . but the overwhelming tenor of his remarks shows what an anomaly infant baptism was in the thought and practice of the ancient church. I close by noting. but to one who does not approach baptism with repentance the result will be more serious judgment. This benefit comes to the one who repents. 8. In commenting on Matthew 3:11.77 He considered the efficacy of baptism to depend on repentance.. 368. he also says to you. what was expressed in many of the quotations we have used. Commentary on Matthew 12:20. If Origen ever felt a tension in his thought over the question.g. So. On First Principles 1:3:2 (only in the Latin translation of Rufinus). 6. Scheck. men and women. on one’s own choice of manner of life. 76 Homilies on Numbers 12:4.75 The Commentary on John (6:33 [17]:166 on John 1:26) attributes the effectiveness of baptism to the ‘invocations of the worshipful Trinity’. 74 Commentary on Romans 5:10:2. [you are in danger of the wrath to come]. cf. 75 Commentary on Romans 5:8:7. but not developing. Origen: Homilies on Luke. Those baptised are required to repent and believe. developments among Brethren are related to the wider religious world. UK . and why assemblies grew and declined. Throughout. in blood. Baptism according to Origen EQ • 135 spiritual life expected of the one who had been baptized. Illustrations bring the story to life and introduce the reader to some of the major figures in Brethren history. Spurgeon’s College. Bletchley.’ Zeitschrift für Askese und Mystik 7 (1932). Baptism bestows the forgiveness of sins and the indwelling of the Spirit. Distinctive ideas in Brethren theology and practice are also introduced. Baptism was central to the Christian life for Origen. London.99 Paternoster. Origen offers explanations as to why it is appropriate to baptise infants who have not yet sinned. UK ISBN: 1-84227-220-9 / 229 x 152 mm / 608pp / £29. with a primary focus on those gatherings known as Open Brethren. Milton Keynes MK1 1QR. and the classified bibliography provides a starting-point for those wishing to takes things further. Tim Grass is Associate Lecturer in Church History. when. 9 Holdom Avenue. ‘Taufe und geistliches Leben bei Origenes. and charts the development of a range of associated institutions. The work explores where. 79 Hugo Rahner. 205-23 emphasizes this fact.79 Abstract For Origen baptism was prefigured in the Old Testament and in John’s baptism and it in turn prefigures the eschatological baptism of fire. New From Paternoster Gathering to His Name The Story of the Brethren in Britain and Ireland Tim Grass What was it like to belong to a Brethren assembly? How and why did assemblies come into being? And what do they have to offer to the wider church today? This book traces the story of the Brethren movement in Britain and Ireland from its beginnings in the 1820s to the present day. The overall aim is to provide a readable narrative of the movement’s development and distinctive ethos. how. providing a background for consideration of what it means to belong to an assembly. He understands martyrdom as a form of baptism.