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John Chrysostom (c. 345-407) On Baptism

John Chrysostom (c. 345-407) On Baptism

Last updated on: August 7, 2024 at 4:35 pm by Dave Armstrong

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John Chrysostom (c. 345-407) On Baptism 2024-08-07T16:35:21-04:00 Dave Armstrong

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Photo credit: 11th-century Byzantine conch mosaic of John Chrysostom from the south-east apse of the nave of the Hosios Loukas monastery, Boeotia, Greece [public domain / Wikimedia Commons]

Baptism and Being “Born Again”

And for what reason, says one, if the laver take away all our sins, is it called, not a laver of remission of sins, nor a laver of cleansing, but a laver of regeneration? Because it does not simply take away our sins, nor simply cleanse us from our faults, but so as if we were born again. (Instructions to Catechumens, First, 3)

Baptism and Justification / Sanctification

Hear therefore what follows: “And such were some of you, but ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the spirit of our God.” We promise to show you that they who approach the laver become clean from all fornication: but the word has shown more, that they have become not only clean, but both holy and just, for it does not say only “ye were washed,” but also “ye were sanctified and were justified.” What could be more strange than this, when without toil, and exertion, and good works, righteousness is produced? For such is the lovingkindness of the Divine gift that it makes men just without this exertion. (Instructions to Catechumens, First, 3)

Ver. 30. “Moreover whom He did predestinate, them He also called; and whom He called, them He also justified.” Now He justified them by the regeneration of the laver. “And whom He justified, them He also glorified” by the gift, by the adoption. (Homily XV on Romans 8:28: v. 8:30)

For, writing to the Corinthians, he says, “But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.” (1 Cor. vi. 11.) What then, tell me? were these not baptized into the Father? Then assuredly they were neither washed nor sanctified. (Homily XXX on 2 Corinthians 13:10, 3, v. 13:14)

. . . when we had committed many and grievous sins, and had not ceased from youth to extreme old age to defile our souls with ten thousand evil deeds, for none of these sins did He demand from us a reckoning, but granted us remission of them by the washing of Regeneration, and freely gave us Righteousness and Sanctification. (Homily XXVIII on John, v. 3:17)

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Baptism and Salvation

We have the sum and substance of the good things: through baptism we received remission of sins, sanctification, participation of the Spirit, adoption, eternal life. (Homily XL on Acts 18:18)

Yea, again I say, great indeed is Baptism, and without baptism it is impossible to obtain the kingdom. . . . It is impossible to be saved without it, . . . (Homily III on 1 Corinthians 1:10, 6; v. 1:14, 17)

Baptismal Regeneration

These verily are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed Head. . . . the others [priests] are the authors of our birth from God, even that blessed regeneration which is the true freedom and the sonship according to grace. . . . our priests have received authority to deal, not with bodily leprosy, but spiritual uncleanness—not to pronounce it removed after examination, but actually and absolutely to take it away. (Treatise Concerning the Christian Priesthood, Book III, 6)

I see that our discourse now constrains us to something more necessary to say what baptism is, and for what reason it enters into our life, and what good things it conveys to us. But, if you will, let us discourse about the name which this mystic cleansing bears: for its name is not one, but very many and various. For this purification is called the laver of regeneration. “He saved us,” he saith, “through the laver of regeneration, and renewing of the Holy Ghost.” It is called also illumination, and this St. Paul again has called it, “For call to remembrance the former days in which after ye were illuminated ye endured a great conflict of sufferings;” and again, “For it is impossible for those who were once illuminated, and have tasted of the heavenly gift, and then fell away, to renew them again unto repentance.” It is called also, baptism: “For as many of you as were baptized into Christ did put on Christ.” (Instructions to Catechumens, First, 2)

For it creates and fashions us anew not forming us again out of earth, but creating us out of another element, namely, of the nature of water. For it does not simply wipe the vessel clean, but entirely remoulds it again. For that which is wiped clean, even if it be cleaned with care, has traces of its former condition, and bears the remains of its defilement, but that which falls into the new mould, and is renewed by means of the flames, laying aside all uncleanness, comes forth from the furnace, and sends forth the same brilliancy with things newly formed. (Instructions to Catechumens, First, 3)

And consider: a man has gotten grievous sins by committing murder or adultery, or some other crime: these were remitted through Baptism. For there is no sin, no impiety, which does not yield and give place to this gift; for the Grace is Divine. (Homily I on Acts 1:1-2)

For if they were full of the Spirit, it was of that which is from the Laver of Baptism. (Homily XV on Acts 6:8)

And in another sense, too, a mystery is so called; because we do not behold the things which we see, but some things we see and others we believe. For such is the nature of our Mysteries. I, for instance, feel differently upon these subjects from an unbeliever. . . . He hearing of a laver, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit. He considers only that my body hath been washed; but I have believed that the soul also hath become both pure and holy; and I count it the sepulchre, the resurrection, the sanctification, the righteousness, the redemption, the adoption, the inheritance, the kingdom of heaven, the plenary effusion of the Spirit. (Homily VII on 1 Corinthians 2:6-7, 2)

In Baptism are fulfilled the pledges of our covenant with God; burial and death, resurrection and life; and these take place all at once. For when we immerse our heads in the water, the old man is buried as in a tomb below, and wholly sunk forever; then as we raise them again, the new man rises in its stead. (Homily XXV on John, v. 3:5)

He freely gave to them by Baptism entire remission of their sins. (Homily XXVII on John, v. 3:14)

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Photo credit: 11th-century Byzantine conch mosaic of John Chrysostom from the south-east apse of the nave of the Hosios Loukas monastery, Boeotia, Greece [public domain / Wikimedia Commons]

Summary: I document the views of St. John Chrysostom (c. 345-407) on baptism (particularly baptismal regeneration): all of which are perfectly consistent with Catholic theology.

Fathers of the Church

baptismal regeneration

church fathers & baptism

infant baptism

John Chrysostom & baptism

patristic sacramentology

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