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Catechises and Baptismal Regeneration
This is the second in a sporadic series on the Catechetical Lectures of St. Cyril of Jerusalem. The first one was Is It Proper to Refer to Christians as Enlightened?
If there’s one thing that many Evangelicals agree on, it’s that there’s no baptismal regeneration. On the other hand, Roman Catholics and others live and die by it. The church is the community of the baptised; being baptised makes you a Christian. The latter have been so persistent in this that a serious goal of some atheists is to outlaw infant baptism, not realising that they’re playing right into the hands of the advocates of believers baptism!
There’s no doubt that Cyril of Jerusalem is an advocate of baptismal regeneration:
Let no one then suppose that Baptism is merely the grace of remission of sins, or further, that of adoption; as John’s was a baptism conferring only remission of sins: whereas we know full well, that as it purges our sins, and ministers to us the gift of the Holy Ghost, so also it is the counterpart of the sufferings of Christ. (XX, 6)
“Baptism for the remission of sins” are fighting words for many Christians in the “Anabaptist” tradition, and that not only includes the Baptists but most Pentecostals as well. If it’s for the remission of sins, they argue, why bother with a profession of faith? Cyril here not only assumes that baptism is for the remission of sins, he proceeds from there and states that it “…further(s) the fellowship also, by representation, of Christ’s true sufferings.” (XX, 6)
Earlier in the lectures, when he’s explaining to his pupils the meaning of baptism, he makes it clear that baptism itself imparts grace:
For you go down into the water, bearing your sins, but the invocation of grace , having sealed your soul, suffers you not afterwards to be swallowed up by the terrible dragon. Having gone down dead in sins, you come up quickened in righteousness. For if you have been united with the likeness of the Saviour’s death (Romans 6:5), you shall also be deemed worthy of His Resurrection. For as Jesus took upon Him the sins of the world, and died, that by putting sin to death He might rise again in righteousness; so thou by going down into the water, and being in a manner buried in the waters, as He was in the rock, art raised again walking in newness of life. (Romans 6:4) (III, 12)
A little earlier he has already made this explanation, using the Scriptures:
For since man is of twofold nature, soul and body, the purification also is twofold, the one incorporeal for the incorporeal part, and the other bodily for the body: the water cleanses the body, and the Spirit seals the soul; that we may draw near unto God, having our heart sprinkled by the Spirit, and our body washed with pure water. (Hebrews 10:22) When going down, therefore, into the water, think not of the bare element, but look for salvation by the power of the Holy Ghost: for without both you can not possibly be made perfect. It is not I that say this, but the Lord Jesus Christ, who has the power in this matter: for He says, Unless a man be born anew (and He adds the words) of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:3) (III, 4)
In the same breath, however, he makes this statement:
Neither does he that is baptised with water, but not found worthy of the Spirit, receive the grace in perfection; nor if a man be virtuous in his deeds, but receive not the seal by water, shall he enter into the kingdom of heaven. A bold saying, but not mine, for it is Jesus who has declared it: and here is the proof of the statement from Holy Scripture. Cornelius was a just man, who was honoured with a vision of Angels, and had set up his prayers and alms deeds as a good memorial before God in heaven. Peter came, and the Spirit was poured out upon them that believed, and they spoke with other tongues, and prophesied: and after the grace of the Spirit the Scripture says that Peter commanded them to be baptised in the name of Jesus Christ (Acts 10:48); in order that, the soul having been born again by faith , the body also might by the water partake of the grace. (III, 4)
Cyril is persistent in two things: his belief that baptism is necessary for salvation (he does make the exception for the martyrs,) and that baptism is not meaningful without an inward transformation towards God through Jesus Christ, something that the church in his day backed up with many of the extensive preparations the catechumens went through before baptism.
So what gives? Why are we left with an “either/or” proposition when Cyril and his church considered it a “both/and” business? The answer isn’t necessarily in front of us, but it was in front of Cyril. His Catechetical Lectures weren’t given in the nursery, but to people who were “of riper years” (to use the 1662 BCP’s delightful expression) who could understand Cyril’s instruction and act on it.
As I’ve noted elsewhere, the trout in the milk is, as usual, infant baptism.
To put this issue in perspective, let’s consider the following relating to that other great sacrament of the church, the Eucharist:
For I myself received from the Lord the account which I have in turn given to you-how the Lord Jesus, on the very night of his betrayal, took some bread, And, after saying the thanksgiving, broke it and said “This is my own body given on your behalf. Do this in memory of me.” And in the same way with the cup, after supper, saying “This cup is the new Covenant made by my blood. Do this, whenever you drink it, in memory of me.” For whenever you eat this bread and drink the cup, you proclaim the Lord’s death-till he comes. Therefore, whoever eats the bread, or drinks the Lord’s cup, in an irreverent spirit, will have to answer for an offence against the Lord’s body and blood. Let each man look into his own heart, and only then eat of the bread and drink from the cup. For the man who eats and drinks brings a judgement upon himself by his eating and drinking, when he does not discern the body. That is why so many among you are weak and ill, and why some are sleeping. But, if we judged ourselves rightly, we should not be judged. (1 Corinthians 11:23-31)
Here we have two things: the simple statement that the Eucharist is the body and blood of the Lord Jesus Christ and b) that those who receive it unworthily and without preparation will suffer up to and including the death penalty. We are presented with both a sacramental infusion of grace and the necessity of internal preparation and a right relationship with God.
That’s what Cyril presents to his pupils—and us—regarding baptism, using the Scriptures to back him up. The key is having the baptised be in a position of being properly prepared so they can receive what God has for them in baptism.
The two groups that object to adult baptism (the usual term is “believers baptism,” but that isn’t quite what Cyril has in mind) are fans of Reformed theology and those of the churches of the apostolic succession who believe that infant baptism and an apostolic church simply go together.
With Reformed theology, the key is to wash away original sin, and that of course dominates Roman Catholic thinking as well (or at least used to.) Although infants certainly exhibit signs of their sinful nature (and some are more demonstrative of that than others,) it cannot be avoided that they are not yet in a position to take responsibility for it. In any case, since true adherents of Reformed theology also posit that humans are so depraved (even after baptism) that they are incapable of even making a decision for God and can only be saved if they are predestined, why they waste valuable church time on any baptism is hard to know.
For those in apostolic churches, to some extent infant baptism is an expression of their concept of church. It’s a concept that has enamoured them to (and to some extent has been moulded by their contact with) the state. You’re born into a nation, you are born into a church. But the church of Cyril’s day is the witness of a church that was fully apostolic in the succession of its bishops and yet made adult baptism the norm. It also avoids the trap of Affirming Catholicism, which states that if you’re baptised then you’re a Christian without any other further act of will or divine intent.
Cyril’s church—and baptismal procedure—is in many ways the best of both worlds, and Christian churches would do well to examine it carefully.
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Now They Tell Us: Finding Cheaper College Textbooks
The New York Times informs us that Bush-era legislation will help make it cheaper to find college textbooks:
You might call it the college student’s first lesson in exploitation: paying $100 for a textbook, then getting a mere $12 when reselling to the campus bookstore at the end of the semester.
College textbook prices rose about 6 percent, on average, every year — that’s twice the rate of inflation — from 1986 to 2004. And there’s nothing more infuriating then paying the sticker price on textbooks (well, with the exception of tuition itself), when many other books are available at a discount. The cost of buying the textbooks can easily add up to $1,000 a year or more.
Thankfully, federal rules that went into effect in July may help ease the pain. Publishers can no longer bundle their textbooks with accompanying materials like workbooks, and they must reveal their prices to professors when making a sales pitch. Colleges, meanwhile, are now required to provide students with a list of assigned textbooks during course registration, which allows for more time for shopping before classes begin.
This isn’t the novelty it looks like it is.
I’ve been hosting free textbooks and reference materials on my website vulcanhammer.net since at least 2004, and the reference materials for several years before that. Some of them I’ve put in print as well. That’s a relief since the courses I teach at UTC have textbook prices that range from $150-$200 each. (I only require one for each course I teach; the rest are free downloads.)
I have found two things that still surprise me in this digital age: the students, as the NYT article notes, still prefer a paper book (UTC’s problematic printing facilities are a part of that) and still prefer to stick with a structured textbook. Part of the appeal of paper, for engineers at least, is that they can study a textbook on one side while trying to solve the problem either on their computer (spreadsheet is the weapon of choice these days) or on another sheet of paper.
Many textbooks are going to publishing on demand (especially in the higher course levels) which eliminates the dead inventory when the publishers make their obligatory changes every few years to kill the used textbook market. I know the one I co-authored is probably done that way.
I believe that, with textbooks, the labourer is worth his (or her) hire, but I also think the students need a break, and that’s one reason why I’ve put so much material up for free download.
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Is It Proper to Refer to Christians as Enlightened?
This is the first in a sporadic series on the Catechetical Lectures of St. Cyril of Jerusalem.
When we think of people becoming Christians, what term do we associate with this? Traditionally, Evangelicals would think in terms of “born again” or “saved.” It’s hard to know sometimes what others call it, because in other cases (especially with Roman Catholics) it’s looked upon more as a process, and in some cases the journey becomes more important than the destination.
One term that doesn’t come up very often for someone who is becoming or has become a Christian is “enlightened.” Cyril of Jerusalem, however, in preparing his students for baptism and full admission into both the church and the mysteries, makes no bones about using the term. Right at the start of his lectures he uses the term, in a passage that would do Tommy Tenney proud:
Already there is an odour of blessedness upon you, O you who are soon to be enlightened : already you are gathering the spiritual flowers, to weave heavenly crowns: already the fragrance of the Holy Spirit has breathed upon you: already you have gathered round the vestibule of the King’s palace ; may you be led in also by the King! (Protocatechesis, 1)
Later on Cyril attributes enlightenment to the Holy Spirit:
And as a man, who being previously in darkness then suddenly beholds the sun, is enlightened in his bodily sight, and sees plainly things which he saw not, so likewise he to whom the Holy Ghost is vouchsafed, is enlightened in his soul, and sees things beyond man’s sight, which he knew not; his body is on earth, yet his soul mirrors forth the heavens. (XVI, 16)
Some who are baptised aren’t really enlightened, as was the case with Simon Magus:
Even Simon Magus once came to the Laver : he was baptised, but was not enlightened; and though he dipped his body in water, he enlightened not his heart with the Spirit: his body went down and came up, but his soul was not buried with Christ, nor raised with Him. (Protocatechesis, 2)
However, these days it’s the rare minister who would refer to an individual’s passage from death to life in Jesus Christ as “enlightenment.” Why is this so?
One of the fascinating things about Cyril and his Catechetical Lectures is that he comes out with things that many contemporary preachers and priests would blush to say. I’ll cite some more obvious examples later, but this is one of those. I think there are three reasons why “enlightenment” is not a common term for Christian salvation.
The first is its use in Buddhism. The enlightenment of Siddhartha Gautama under the bodhi tree was the turning point in his life and made him the Buddha. Enlightenment is the first step for the Buddhist. So Christians are reluctant to use the term. It’s interesting to note that Cyril was aware of the Buddha and mentions him once in the Lectures; the interchange between the Hellenistic world and India is one that doesn’t get a great deal of space, but anyone familiar with Neoplatonism knows it’s there.
The second, of course, is the whole business of the “Enlightenment” of the eighteenth century, which included a turning away from Europe’s Christian heritage towards a secular one, one that continues to this day. It’s interesting to note that the United States, a country birthed in and moulded by the Enlightenment, has also been a welcoming place (until now perhaps) for Christianity, but things don’t always go as some of us think they should.
The third is that “enlightenment” has an esoteric ring to it, more akin to the revelation of secrets (think Masonic lodge) than the salvation experience that most associate with Christianity. That, in reality, is Cyril’s whole idea, but I’ll save that discussion for later.
I think it’s fair to say, however, that, for all of our squeamishness, the whole Christian experience of salvation in Jesus Christ is enlightenment par excellence.
- Jesus is the light of the world: “Jesus again addressed the people. “I am the Light of the World,” he said. “He who follows me shall not walk in darkness, but shall have the Light of Life.”” (John 8:12)
- His light enlightens, in one sense, the human race: “That was the True Light which enlightens every man coming into the world.” (John 1:9)
- Those who internalise the light walk in it and are different: “These, then, are the Tidings that we have heard from him and now tell you–‘God is Light, and Darkness has no place at all in him.’ If we say that we have communion with him, and yet continue to live in the Darkness, we lie, and are not living the Truth. But, if our lives are lived in the Light, as God himself is in the Light, we have communion with one another, and the Blood of Jesus, his Son, purifies us from all sin.” (1 John 1:5-7)
- That light in turn will shine on others: “It is you who are the Light of the world. A town that stands on a hill cannot be hidden.” (Matthew 5:14)
There are many more verses that could be cited, but I think it’s fair to say that, for all of our reservations about using the term “enlightenment” to describe salvation, Cyril’s use of the term is correct.
