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St. Jerome (c. 343-420) On Baptism

St. Jerome (c. 343-420) On Baptism

Last updated on: August 8, 2024 at 12:49 pm by Dave Armstrong

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St. Jerome (c. 343-420) On Baptism 2024-08-08T12:49:04-04:00 Dave Armstrong

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Photo credit: Saint Jerome in His Study (1451), by Antonio da Fabriano (1420-1490) [public domain / Wikimedia Commons]

In the Church’s baptism, that most unclean bird the devil is expelled, and the dove of the Holy Spirit announces peace to our earth. (The Dialogue Against the Luciferians, 22)

If we do not sin after baptism, why do we ask that we may be forgiven our sins, which were already forgiven in baptism? Why do we pray that we may not enter into temptation, and that we may be delivered from the evil one, if the devil cannot tempt those who are baptized? (Against Jovinianus, Bk. II, 3)

Baptism, . . . though it put away the sins of the past, cannot keep us for the time to come, unless the baptized keep their hearts with all diligence. (Against Jovinianus, Bk. II, 4)

If baptism immediately made a man righteous, and full of all righteousness, it was of course idle for the Apostle to repel a novice; but baptism annuls old sins, does not bestow new virtues; it looses from prison, and promises rewards to the released if he will work. (Against the Pelagians, Bk. I, 22)

He is redeemed by the Saviour’s blood, either in the baptistery, or in penitence which is a copy of the grace of baptism, . . . (Against the Pelagians, Bk. I, 33)

If it were possible for us to be always immersed in the waters of baptism, sins would fly over our heads and leave us untouched. The Holy Spirit would protect us. But the enemy assails us, and when conquered does not depart, but is ever lying in ambush, that he may secretly shoot the upright in heart. (Against the Pelagians, Bk. III, 1)

You argued that a man can be free from sin if he chooses. I reply that it is an impossibility; not that we are to think that a man is not free from sin immediately after baptism, but that that time of sinlessness is by no means to be referred to human ability, but to the grace of God. (Against the Pelagians, Bk. III, 3)

No sooner do they rise from the baptismal font, and by being born again and incorporated into our Lord and Saviour thus fulfil what is written of them, Blessed are they whose iniquities are forgiven and whose sins are covered, . . . (Against the Pelagians, Bk. III, 15)

They are free from all sin through the grace of God, which they received in their baptism. (Against the Pelagians, Bk. III, 17)

Little children are baptized . . . that their sins may be forgiven them in baptism. . . . they did not sin in the same way as Adam did by transgressing God’s command in Paradise. But all men are held liable either on account of their ancient forefather Adam, or on their own account. He that is an infant is released in baptism from the chain which bound his father. (Against the Pelagians, Bk. III, 18)

Augustine not long ago wrote to Marcellinus . . . two treatises on infant baptism, in opposition to your heresy which maintains that infants are baptized not for remission of sins, but for admission to the kingdom of heaven, . . . infants also should be baptized for the remission of sins after the likeness of the transgression of Adam. (Against the Pelagians, Bk. III, 19)

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In baptism all sins are put away, . . . the old Adam dies completely in the laver of baptism, and a new man rises then with Christ; that the man that is earthly perishes and the man from heaven is raised up. (Apology Against Rufinus, Bk. I, 32)

I was regenerated in baptism . . . (Letter 17: To the Presbyter Marcus, 3)

Baptism forgives sins, . . . Pray tell me, I said, does baptism make a new man or does it not? He grudgingly admitted that it did. I pursued my advantage by saying, Does it make him wholly new or only partially so? He replied, Wholly. Then I asked, Is there nothing then of the old man held over in baptism? He assented. Hereupon I propounded the argument; If baptism makes a man new and creates a wholly new being, and if there is nothing of the old man held over in the new, that which once was in the old cannot be imputed to the new. (Letter 69: To Oceanus, 2)

All iniquities, we are told, are forgiven us at our baptism, and when once we have received God’s mercy we need not afterwards dread from Him the severity of a judge. (Letter 69: To Oceanus, 4)

All sins are drowned in the baptismal laver . . . The psalmist says:— Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputes not iniquity. It would seem that we must add something to this song and say Blessed is the man to whom the Lord imputes not a wife. Let us hear also the declaration which Ezekiel the so called son of man [Ezekiel 2:1] makes concerning the virtue of him who is to be the true son of man, the Christian: I will take you, he says, from among the heathen…then will I sprinkle clean water upon you, and you shall be clean from all your filthiness…a new heart also will I give you and a new spirit. From all your filthiness he says, will I cleanse you. If all is taken away nothing can be left. If filthiness is cleansed, how much more is cleanness kept from defilement. A new heart also will I give you and a new spirit. Yes, for in Christ Jesus neither circumcision avails anything nor uncircumcision but a new nature. Wherefore the song also which we sing is a new song, [Revelation 14:3] and putting off the old man [Ephesians 4:22] we walk not in the oldness of the letter but in the newness of the spirit. [Romans 7:6] This is the new stone wherein the new name is written, which no man knows saving he that receives it. [Revelation 2:17] Do you not know, says the apostle, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. [Romans 6:3-4] Do we read so often of newness and of making new and yet can no renewing efface the stain which the word wife brings with it? We are buried with Christ by baptism and we have risen again by faith in the working of God who has called Him from the dead. . . . Time would fail me were I to try to lay before you in order all the passages in the Holy Scriptures which relate to the efficacy of baptism or to explain the mysterious doctrine of that second birth which though it is our second is yet our first in Christ. (Letter 69: To Oceanus, 7)

Baptism ensures the salvation of the child . . . (Letter 107: To Laeta, 6)

. . . redemption which the sinner finds for his old sins in the waters of baptism. (Letter 108: To Eustochium, 11)

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Photo credit: Saint Jerome in His Study (1451), by Antonio da Fabriano (1420-1490) [public domain / Wikimedia Commons]

Summary: I document the views of St. Jerome (c. 343-420) 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

Jerome & baptism

patristic sacramentology

sacraments

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