Tertullian Was A Cautious Paedobaptist (Part 2)

What Hath Angels to Do With Baptism?

For a homily on baptism, Tertullian sure talks about angels more than one might expect. What are we to make of it all? As with any historical figure, it is all too easy to impose our assumptions back upon the systems of the Fathers. It is important to set Tertullian’s language and views within the context of his paradigm for the Christian life; we must frame the issue in his own terms as best as we are able. Baptism, for Tertullian, was more than a symbol. It served as a kind of gateway to the holy road of discipleship. It set one on the way, but did not guarantee that one would remain on the way. He remarks, “As John was our Lord’s forerunner . . . so also the angel, the mediator of baptism [as at the pool of Bethsaida], makes the ways straight for the Holy Spirit who is to come next.”1 In other words, the angel—whom Tertullian terms “the mediator of baptism”—prepares the way for the salvation and new life that is to come. Baptism anticipates the work of the Holy Spirit rather than supplies it (i.e., regeneration).

This entrance into a holy life is inseparably tied to, yet distinguished from, a profession of faith in the Triune name: “The Holy Spirit [comes] by that canceling of sins which is granted in response to faith signed and sealed in the Father and the Son and the Holy Spirit.”2 Yet, a holy life is unproved without suffering. It comes at great cost. The one who is to be baptized (or their sponsor) must reckon with this great cost lest they enter rashly into the holy life and oath of baptism: “It follows that deferment of baptism is more profitable, in accordance with each person’s character and attitude, and even age: and especially so as regards children. . . . So let them come when they are growing up, when they are learning, when they are being taught what they are coming to.”3

This latter remark is well known to those familiar with these debates. Yet, it is often divorced from its context as if to say Tertullian believed that infants should not be baptized until they can make a credible profession of their faith. The ancient world, and Tertullian in particular, tended to reject what is novel and unfamiliar. But he did not reject infant baptism on the grounds that it is novel or unorthodox. Instead, Tertullian couches his objection in terms of hesitancy: “They may possibly themselves fail of their promises by death.”4 Tertullian responded to infant baptism as something that was actively being practiced. This was not a hypothetical scenario.5 The fact that Tertullian makes mention of infant baptism as an active and known practice is strong evidence that the practice was normative. The most likely conclusion is that this was a normative practice for quite some time given we have no record of the condemnation of the practice before On Baptism.

There is a different possible reading which should be considered when we look at Tertullian’s understanding of the point of baptism within the broader context of the Christian life. In Scorpiace, for instance, Tertullian observes that the ultimate test and even the ultimate guarantee of salvation would be found in martyrdom. His remarks highlight the fragility of the Christian’s faith even after baptism.

God had foreseen the weaknesses inherent in the human condition . . . that faith, even after baptism, would be endangered, that most of those who had obtained salvation would be lost again . . . and have to be sought for over mountains and through forests, and be carried back on his shoulders. He therefore provided a second source of comfort, a last chance of help, which is martyrdom and the baptism of blood that sets a man free from danger.”6

For Tertullian, martyrdom was a mark, a baptism of blood, of a holy life, of a life of suffering that will one day be raised with the suffering and resurrected Savior.7

It is martyrdom (indeed, a kind of martyrdom-evangelism) which grew the church during intense periods of persecution—hence Tertullian’s famous remark, “The blood of the martyrs is the seed of the church.”8 His comments on baptism reflect his awareness of the great danger he saw baptized Christians were soon to experience. The Christian life is dangerous.

A baptized person may depart from this holy calling, drawn after the lusts of this world.9 For Tertullian, the dangers of a baptized life should make us think twice before we carelessly set our little ones on such a perilous path. This contrasts with the view some have suggested, that Tertullian believed baptism is a useful way of removing past guilt and original sin. These say that, for Tertullian, the primal corruption is withdrawn at baptism and a new nature is brought forth by the Holy Spirit.10 Yet, this common argument fails to take into account how Tertullian distinguishes in his writings between the angel present at baptism and the Holy Spirit who comes after.11 The Holy Spirit does not attend the new birth of baptism. Rather, in Tertullian’s schema, the Spirit attends the profession of faith which is made in the Trinitarian formula that is confessed: “The Holy Spirit [comes] by that canceling of sins which is granted in response to faith signed and sealed in the Father and the Son and the Holy Spirit.”12 For Tertullian, therefore, baptism is not itself the new birth—rather, the catechist receives this new birth (often after they were baptized) with an accompanying profession of faith.

A second source of comfort, an “election by blood,” is necessary for one to know they are indeed chosen. To paraphrase Matthew 22:14, for Tertullian, many are called and make a profession of holy life in baptism (either individually or through a sponsor), but the chosen are vindicated by their martyrdom.13 So great and sober a calling should not be approached hastily. Thus, Tertullian likens baptism to an unmarried person who ought to take heed lest they enter into marriage rashly if they are unable to control their lusts.14 This is why Tertullian does not merely single out those who are of a certain age (i.e., children), but all of questionable character and attitude.15

Tertullian acknowledges Christ’s words, “Forbid them not to come to me” (Matt 19:14) when speaking of the little children. Indeed, he agrees that little children should indeed come, but specifically “when they are growing up, when they are learning, when they are being taught what they are coming to: when they are competent to know Christ.”16 For Tertullian, baptism should be delayed, not because children do not (or cannot) possess faith, or are unable to make a profession, but because the one baptized ought to have a sober understanding of what challenges lie ahead in the Christian life.

In Tertullian’s estimation, perhaps it would be better to say that martyrdom, rather than baptism, is the mark which corresponds to one’s profession of faith. Baptism is not the mark of faith, but of holy initiation into a dangerous life: “All who understand what a burden baptism is will have more fear of obtaining it than of its postponement.”17

Conclusion

In a culture where we too can be prone to treat baptism carelessly, Tertullian’s admonition to consider its seriousness is altogether apt. Throughout these writings, we see the pastor and catechist warning his church that many run the race but few finish well—covenant children or otherwise. Baptism should not be administered flippantly. Nevertheless, Tertullian remains, it would seem, a cautious paedobaptist. And, in this regard, we see that the writings of the early centuries of the church testify to infant baptism as a normative and uncontroversial practice. We, too, would do well to consider not only whether infant baptism is of biblical and historical record but whether we esteem Christ’s institution of the sacrament as worthy of sober attention. The realities to be received through faith in Christ are glorious, but the life of baptism is a dangerous one. To be baptized is to be set running with the world, the flesh, and the devil at heel, even as we look to the author and finisher of our faith.

Given this weighty reality, it is no surprise that Tertullian called for believers to exercise caution. But caution is not rejection. Tertullian objected to infant baptism as it was practiced, not that it was practiced; he was not a dissenting minority, but a cautious member of the majority position. Indeed, he does not object to this established practice as in any way contrary to Scripture or the known practice of the orthodox tradition. In the grand scheme of things, therefore, it would seem that the practice of infant baptism was of even less controversy than a bacon sandwich.

Notes

  1. Tertullian, On Baptism, in Ernest Evans (trans.), Tertullian’s Homily on Baptism (Eugene, OR: Wipf & Stock, 2016), 16–17.
  2. Tertullian, On Baptism, 16–17. This profession of faith was often tied to an affirmation of the regula fidei. See Evans’ description of Tertullian’s baptismal service in Tertullian’s Homily, xxiii-xxviii. This author finds it curious no modern commentators appear to consider that the sponsor present at the baptism of the infant might be their parent or guardian who would be obliged to affirm their profession of the regula fidei in their ward’s stead. This appears to accord well with Tertullian’s remarks that the sponsor risks peril by making these promises in the face of potential apostasy (On Baptism, 39). For more on the practice of early Christian baptism at this time, see Bray’s comments in God Has Spoken.
  3. Tertullian, On Baptism, 39.
  4. Tertullian, On Baptism, 39.
  5. See Aaron Clay Denlinger’s argument to this effect in “The First Baptist Theologian: Tertullian of Carthage (c.160 – c.225),” Reformation21, October 24, 2014.
  6. Tertullian, Scorpiace 6 as quoted in Bray, God Has Spoken,186.
  7. Tertullian, Apologeticum, in A. Cleveland Cox, James Donaldson, and Alexander Roberts (eds.), The Ante-Nicene Fathers, vol. 3 (Eugene, OR: Wipf and Stock, 2023), 50.13.
  8. Tertullian, Apologeticum 50.13. See Bray’s remarks in God Has Spoken, 185.
  9. Tertullian, On Baptism, 35.
  10. Tertullian, On Baptism, 101–2.
  11. Tertullian, On Baptism, 16–17.
  12. Tertullian, On Baptism, 16–17. Italics added for emphasis.
  13. Tertullian, On Baptism, 16–17. See Evans’ remarks in Tertullian’s Homily, 101. Lieu offers fascinating insights into Tertullian’s conception of baptism and martyrdom as occasioned by his writings contra Marcion. Judith M. Lieu, Marcion and the Making of a Heretic (Cambridge University Press, 2017), 82–3. In Scorpiace, Tertullian’s remarks highlight the fragility of the Christian’s faith even after baptism. “God had foreseen the weaknesses inherent in the human condition . . . that faith, even after baptism, would be endangered, that most of those who had obtained salvation would be lost again . . . and have to be sought for over mountains and through forests, and be carried back on his shoulders. He therefore provided a second source of comfort, a last chance of help, which is martyrdom and the baptism of blood that sets a man free from danger.” Tertullian, Apologeticum 50.13.
  14. “Why should innocent infancy come with haste to the remission of sins? Shall we take less cautious action in this than we take in worldly matters? Shall one who is not trusted with earthly property be entrusted with heavenly? Let them first learn how to ask for salvation, so that you may be seen to have given to one that asketh. With no less reason ought the unmarried also to be delayed until they either marry or are firmly established in continence: until then, temptation lies in way for them, for virgins because they are ripe for it, and for widows because of their wandering about.” Tertullian, On Baptism, 39.
  15. Tertullian, On Baptism, 39.
  16. Tertullian, On Baptism, 39.
  17. Tertullian, On Baptism, 41.

©Isaac Fox. All Rights Reserved.

You can find part 1 here.


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  • Isaac Fox
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    Isaac Fox is pursuing an MA in Historical Theology at Westminster Seminary California. When he isn’t panicking about deadlines, he enjoys reading Dante and chatting with strangers at coffee shops. His writing has appeared in Modern Reformation, Core Christianity, and several seminary papers that he is confident his professors treasure.

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