Mondays are for Church History
12/2/24
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§92. Baptism." (pp. 2218-2225).
In the fourth century and beyond, Schaff considers the descriptions of baptism to have been "copiously embellished in rhetorical style" (Schaff 2014, p. 2218). A number of treatises were composed. Schaff notes the patristic understanding of baptism and conversion differs from much of the Protestant world's understanding "in that it signifies not so much a subjective change of heart, which is more properly called conversion, but a change in the objective condition and relation of the sinner, namely, his translation from the kingdom of Satan into the kingdom of Christ" (Schaff 2014, p. 2218).
The discussion of baptism brought out a distinction between Eastern and Western Christianity. Schaff quotes Chrysostom as holding that children do not bear the stain of sin, but Augustine as taking baptism to be necessary because everyone bears guilt of original sin (Schaff 2014, p. 2219). This view was also stated in the second canon of the council of Carthage (318). Baptism forgives original sin, whether or not the person has personally had the opportunity to sin. Baptism also comes with an obligation to be educated as a Christian (Schaff 2014, p. 2220). Because of the significance of baptism, infant baptism was seen as the norm in this time period. Yet Schaff considers "forced baptism" to be unknown at this time (Schaff 2014, p. 2221).
Baptism performed in heretical circumstances, so long as it was trinitarian, was generally accepted throughout the Church (Schaff 2014, p. 2222). The efficacy was based on the sacrament itself. Augustine articulated the view of the minister acting as an authorized agent of Christ, but the efficacy of baptism to be dependent on Christ himself. Those who were baptized as heretics then converted were received by laying on of hands, though in some circles there was a requirement of "rebaptism." Baptism of adults was normally on Easter or Pentecost, after instruction in the faith. Children were baptized soon after they were born (Schaff 2014, p. 2223). Schaff describes the ritual actions in some detail (Schaff 2014, p. 2224).
"§93. Confirmation." (pp. 2225-2226).
Schaff considers confirmation to have begun as a completion of baptism, particularly when adults were baptized (Schaff 2014, p. 2225). As baptism of infants became a common practice, confirmation was separated from baptism, as a seal of the earlier action, taken on by someone who can affirm the Christian faith. The ritual involved an anointing with oil which had been consecrated, then an imposition of hands on the confirmand (Schaff 2014, p. 226). There was considerable variability in the timing of confirmation in antiquity.
"§94. Ordination." (pp. 2226-2228).
About the fourth or fifth century, ordination began to be referred to among the sacraments (Schaff 2014, p. 2226). Augustine comments that it had been recognized as such throughout the church. In ordination, a person is consecrated for a special priesthood, with responsibilities of governing the church and administering sacraments (Schaff 2014, p. 2227). While the Church considered ordination to create an indelible mark on the cleric, there was a broad understanding that some would hold the office in a disobedient manner and could be excluded. Schaff observes that installation into an office was considered separately from ordination. Whenever a minister transferred, installation would be repeated. Ordination was regularly performed by bishops, and would feature a laying on of hands.
12/2/24
Schaff, Philip. (2014). "Chapter VII. Public Worship and Religious Customs and Ceremonies." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 2124-2268). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (sections 74-101).
"§92. Baptism." (pp. 2218-2225).
In the fourth century and beyond, Schaff considers the descriptions of baptism to have been "copiously embellished in rhetorical style" (Schaff 2014, p. 2218). A number of treatises were composed. Schaff notes the patristic understanding of baptism and conversion differs from much of the Protestant world's understanding "in that it signifies not so much a subjective change of heart, which is more properly called conversion, but a change in the objective condition and relation of the sinner, namely, his translation from the kingdom of Satan into the kingdom of Christ" (Schaff 2014, p. 2218).
The discussion of baptism brought out a distinction between Eastern and Western Christianity. Schaff quotes Chrysostom as holding that children do not bear the stain of sin, but Augustine as taking baptism to be necessary because everyone bears guilt of original sin (Schaff 2014, p. 2219). This view was also stated in the second canon of the council of Carthage (318). Baptism forgives original sin, whether or not the person has personally had the opportunity to sin. Baptism also comes with an obligation to be educated as a Christian (Schaff 2014, p. 2220). Because of the significance of baptism, infant baptism was seen as the norm in this time period. Yet Schaff considers "forced baptism" to be unknown at this time (Schaff 2014, p. 2221).
Baptism performed in heretical circumstances, so long as it was trinitarian, was generally accepted throughout the Church (Schaff 2014, p. 2222). The efficacy was based on the sacrament itself. Augustine articulated the view of the minister acting as an authorized agent of Christ, but the efficacy of baptism to be dependent on Christ himself. Those who were baptized as heretics then converted were received by laying on of hands, though in some circles there was a requirement of "rebaptism." Baptism of adults was normally on Easter or Pentecost, after instruction in the faith. Children were baptized soon after they were born (Schaff 2014, p. 2223). Schaff describes the ritual actions in some detail (Schaff 2014, p. 2224).
"§93. Confirmation." (pp. 2225-2226).
Schaff considers confirmation to have begun as a completion of baptism, particularly when adults were baptized (Schaff 2014, p. 2225). As baptism of infants became a common practice, confirmation was separated from baptism, as a seal of the earlier action, taken on by someone who can affirm the Christian faith. The ritual involved an anointing with oil which had been consecrated, then an imposition of hands on the confirmand (Schaff 2014, p. 226). There was considerable variability in the timing of confirmation in antiquity.
"§94. Ordination." (pp. 2226-2228).
About the fourth or fifth century, ordination began to be referred to among the sacraments (Schaff 2014, p. 2226). Augustine comments that it had been recognized as such throughout the church. In ordination, a person is consecrated for a special priesthood, with responsibilities of governing the church and administering sacraments (Schaff 2014, p. 2227). While the Church considered ordination to create an indelible mark on the cleric, there was a broad understanding that some would hold the office in a disobedient manner and could be excluded. Schaff observes that installation into an office was considered separately from ordination. Whenever a minister transferred, installation would be repeated. Ordination was regularly performed by bishops, and would feature a laying on of hands.
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