Tuesday Scholarly Notes
10/22/24
Aland, Kurt. (1961). "Chapter Three: Patristic Statements concerning Infant Baptism from the Beginning to the End of the Second Century." Did the Early Church Baptize Infants? (Translated by G. R. Beasley-Murray). (pages 53-60). Eugene, OR: Wipf & Stock. (Personal Library)
Aland previously reviewed testimony about baptism from the third century. In this chapter, he moves back to the second century, looking for the customs which would lead to the third century practice. To evaluate the context, he points out the presence of "the Apostolic Fathers, then the Apologists who overlap them in time, the Irenaeus, and finally Clement of Alexandria, with whom we come almost exactly to the year 200" (Aland 1961, p. 53). Tertullian is to be discussed later, as a bridge into the third century.
The baptismal instruction described in the Didache is clearly not oriented toward infants or very small children (Aland 1961, p. 53). The Shepherd of Hermas ahd the Letter of Barnabas both presuppose a period of liveinvolving sins which are washed away. Aland takes this to be not applicable to infants (Aland 1961, p. 54).
Aland moves on to the apologists of the second century, beginning with Justin (Aland 1961, p. 54). His First Aplogy, chapter 61, describes baptism in such a way as to preclude infants. Those to be baptized are to be persuaded of Christianity and working to live a Christian life. The features of the baptismal ritual suggest people who are more mature than infants, though possibly fairly young children (Aland 1961, p. 55).
Aristides' Apology is considered by Jeremias, with regard to an allusion to baptism found in 15.11 (Aland 1961, p. 55). Apology 17:4 makes an allusion to baptism of a former pagan, who thanks God that his former sins were committed in ignorance. Further references to giving thanks to God suggest to Jeremias a thankfulness that a child died before being held accountable for sin. Aland takes the case to be a signal that baptism had been applied and effectually washed the hcild from sin (Aland 1961, p. 56). Aland notes that Jeremias omits a discussion of Apology 15:6, which speaks of the baptism of children or servants within a Christian household (Aland 1961, p. 57). Though infants are not included, those who have some insight are baptized and accepted as would be any other Christian.
Irenaeus is claimed by Jeremias as a witness for infant baptism. However, Aland considers Jeremias' study of Against Heresies II.22.4 to have ended prematurely (Aland 1961, p. 58). Lacking context, Irenaeus does seem to refer to baptism of infants. However, in Aland's view, the passage is intended to describe Jesus as living in the different ages of a normal human, thus purchasing salvation for humans at all stages of life (Aland 1961, p. 58).
Aland notes that Jeremias takes Clement of Alexandria to speak of children drawn from the water as a sign of children in the faith. Aland takes Clement to have no clarity on the matter of children, suggesting either that it doesn't matter to Clement or that it was not an issue at Clement's time (Aland 1961, p. 59). Aland concludes that infants are not discussed as being baptized, though they are discussed as partakers of God's kingdom (Aland 1961, p. 60).
10/22/24
Aland, Kurt. (1961). "Chapter Three: Patristic Statements concerning Infant Baptism from the Beginning to the End of the Second Century." Did the Early Church Baptize Infants? (Translated by G. R. Beasley-Murray). (pages 53-60). Eugene, OR: Wipf & Stock. (Personal Library)
Aland previously reviewed testimony about baptism from the third century. In this chapter, he moves back to the second century, looking for the customs which would lead to the third century practice. To evaluate the context, he points out the presence of "the Apostolic Fathers, then the Apologists who overlap them in time, the Irenaeus, and finally Clement of Alexandria, with whom we come almost exactly to the year 200" (Aland 1961, p. 53). Tertullian is to be discussed later, as a bridge into the third century.
The baptismal instruction described in the Didache is clearly not oriented toward infants or very small children (Aland 1961, p. 53). The Shepherd of Hermas ahd the Letter of Barnabas both presuppose a period of liveinvolving sins which are washed away. Aland takes this to be not applicable to infants (Aland 1961, p. 54).
Aland moves on to the apologists of the second century, beginning with Justin (Aland 1961, p. 54). His First Aplogy, chapter 61, describes baptism in such a way as to preclude infants. Those to be baptized are to be persuaded of Christianity and working to live a Christian life. The features of the baptismal ritual suggest people who are more mature than infants, though possibly fairly young children (Aland 1961, p. 55).
Aristides' Apology is considered by Jeremias, with regard to an allusion to baptism found in 15.11 (Aland 1961, p. 55). Apology 17:4 makes an allusion to baptism of a former pagan, who thanks God that his former sins were committed in ignorance. Further references to giving thanks to God suggest to Jeremias a thankfulness that a child died before being held accountable for sin. Aland takes the case to be a signal that baptism had been applied and effectually washed the hcild from sin (Aland 1961, p. 56). Aland notes that Jeremias omits a discussion of Apology 15:6, which speaks of the baptism of children or servants within a Christian household (Aland 1961, p. 57). Though infants are not included, those who have some insight are baptized and accepted as would be any other Christian.
Irenaeus is claimed by Jeremias as a witness for infant baptism. However, Aland considers Jeremias' study of Against Heresies II.22.4 to have ended prematurely (Aland 1961, p. 58). Lacking context, Irenaeus does seem to refer to baptism of infants. However, in Aland's view, the passage is intended to describe Jesus as living in the different ages of a normal human, thus purchasing salvation for humans at all stages of life (Aland 1961, p. 58).
Aland notes that Jeremias takes Clement of Alexandria to speak of children drawn from the water as a sign of children in the faith. Aland takes Clement to have no clarity on the matter of children, suggesting either that it doesn't matter to Clement or that it was not an issue at Clement's time (Aland 1961, p. 59). Aland concludes that infants are not discussed as being baptized, though they are discussed as partakers of God's kingdom (Aland 1961, p. 60).
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