Did early Christians require baptism for church membership?

Justin Martyr, The First Apology Direct teaching

But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation.

Acts 2:41 Supporting witness

Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls.

Acts 8:12 Supporting witness

But when they believed Philip as he preached good news about the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.

Acts 18:8 Supporting witness

Crispus, the ruler of the synagogue, believed in the Lord, together with his entire household. And many of the Corinthians hearing Paul believed and were baptized.

Acts 16:15 Supporting witness

And after she was baptized, and her household as well, she urged us, saying, “If you have judged me to be faithful to the Lord, come to my house and stay.” And she prevailed upon us.

Acts 16:33 Supporting witness

And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family.

Acts 2:38 Supporting witness

And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

Cyprian, Epistles Direct teaching

...lso showed this. He taught that the Church is one, and that only those who are in the Church can be baptized. He said, “In the ark of Noah, few, that is, eight souls, were saved by water; the like figure to which even baptism shall save you.” 1 Peter 3:20-21 In this way he proves and testifies that the one ark of Noah was a type of the one Church. If, then, in that baptism by which the world was expiated and purified, the person who was not in Noah’s ark could be saved by water, then the person who is not in the Church, to which alone baptism is granted, can also now be made alive by baptism. Moreover, the Apostle Paul, showing this same thing even more openly and clearly, writes to the Ephesians and says, “Christ loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water.” But if the Church is one, and it alone is loved by Christ and cleansed by His washing, how can someone who is not in the Church be either loved by Christ, or washed and cleansed by His washing?

Cyprian, Epistles Supporting witness

...een immersed by heretics should not be baptized when they come to us, because they say there is one baptism, which is one for this reason: the Church is one, and there cannot be any baptism outside the Church. For since there cannot be two baptisms, if heretics truly baptize, then they themselves have this baptism. And anyone who, by his own authority, grants this advantage to them gives in to them and agrees with them, so that the enemy and adversary of Christ seems to have the power to wash, purify, and sanctify a man. But we say that those who come from there are not re-baptized among us, but baptized. For in fact they receive nothing there, where there is nothing. But they come to us so that here they may receive where there are both grace and all truth, because grace and truth are one. But again, some of our colleagues would rather give honor to heretics than agree with us. And while by insisting on one baptism they are unwilling to baptize those who come, they thus either make two baptisms themselves by saying that there is a baptism among heretics; or else, which is even more serious, they try to set the filthy and profane washing of heretics before, and prefer it to, the

Cyprian, Epistles Supporting witness

But if they are not in the Church, nay more, if they act against the Church, how can they baptize with the Church's baptism?

Cyprian, Seventh Council of Carthage Supporting witness

On which account, since there is one Church and one baptism, when they are converted to us they should obtain, together with the Church, the Church's baptism also.

Cyprian, Epistles Supporting witness

But he who approves their baptism maintains, of those baptized, that the Church is also with them.

Cyprian, Seventh Council of Carthage Supporting witness

and therefore we stand by the Church in which we preside, that, claiming her baptism for herself alone, we should baptize those whom the Church has not baptized.

Cyprian, Seventh Council of Carthage Supporting witness

Cyprian of Carthage said: The letter which was written to our colleague Jubaianus very fully expresses my opinion, that, according to evangelical and apostolic testimony, heretics, who are called adversaries of Christ and Antichrists, when they come to the Church, must be baptized with the one baptism of the Church, that they may be made of adversaries, friends, and of Antichrists, Christians.

Cyprian, Epistles Supporting witness

...e has come forward as a rebel and enemy against the Church. For although he knows that there is one baptism, he claims this one for himself, so that he may say that the Church is with him and make us heretics. But we, who hold to the head and root of the one Church, know and confidently trust that nothing is lawful there outside the Church, and that the one baptism is among us, where he himself also was formerly baptized, when he still held to both the wisdom and truth of divine unity. But if Novatian thinks that those who have been baptized in the Church must be re-baptized outside the Church, he ought to begin with himself, so that he might first be re-baptized with a foreign and heretical baptism, since he thinks that after the Church, yes, and against the Church, people must be baptized outside it. But what kind of thing is this: that because Novatian dares to do this, we should think that we must not do it? What then? Because Novatian also wrongly takes for himself the honor of the priestly throne, should we therefore give up our throne? Or because Novatian wrongly tries to set up an altar and offer sacrifices, should we stop using our altar and offering sacrifices, so that

Apostolic Constitutions, Apostolic Constitutions Supporting witness

Likewise, be satisfied with one baptism only, the one into the death of the Lord; not the one given by wicked heretics, but the one given by blameless priests, in the name of the Father, and of the Son, and of the Holy Spirit, Matthew 28:19. Do not accept what comes from the ungodly, and do not let what is done by the godly be canceled by a second baptism. For as there is one God, one Christ, one Comforter, and one death of the Lord in the body, so let the baptism into Him also be one. But those who receive polluted baptism from the ungodly will become partners in their opinions. For they are not priests. For God says to them, "Because you have rejected knowledge, I will also reject you from serving as priest to me." Nor are those baptized by them truly initiated; rather, they are polluted, receiving not the remission of sins, but the bond of impiety. Besides this, those who try to baptize people who have already been initiated crucify the Lord again, kill Him a second time, mock divine things and ridicule holy things, insult the Spirit, dishonor the sacred blood of Christ as though it were common blood, and act impiously toward Him who sent, Him who suffered, and Him who bore witn

Apostolic Constitutions, Apostolic Constitutions Supporting witness

Now concerning baptism, O bishop or presbyter, we have already given instruction, and now we say this: you shall baptize as the Lord commanded us, saying, “Go and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatever I have commanded you,” Matthew 28:19. Baptize in the name of the Father who sent, of Christ who came, and of the Comforter who testified. But first you shall anoint the person with the holy oil, and afterward baptize him with water, and at the end you shall seal him with the ointment. In this way, the anointing with oil may be the participation of the Holy Spirit, the water the symbol of the death of Christ, and the ointment the seal of the covenants. But if there is neither oil nor ointment, water is enough for the anointing, for the seal, and for the confession of Him who is dead, or rather of the one dying together with Christ. But before baptism, let him who is to be baptized fast. For even the Lord, when He was first baptized by John and remained in the wilderness, afterward fasted forty days and forty nights. But He was baptized and then fasted, because He Himself had no nee

Tertullian, On Baptism Background

Moreover, after the pledging both of the attestation of faith and the promise of salvation under three witnesses, there is added, of necessity, mention of the Church;

Justin Martyr, Connection to John 3:5 Direct teaching

Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, "Except ye be born again, ye shall not enter into the kingdom of heaven."

Clement of Alexandria, The Instructor (Paedagogus) Direct teaching

...ity. Excellent. Well then, I say, does He become perfect at the same time as His baptism by John? Clearly. Then He did not learn anything more from him? Certainly not. But is He perfected by the washing of baptism alone, and sanctified by the descent of the Spirit? So it is. The same also takes place in our case, and Christ became our example. Being baptized, we are illuminated. Being illuminated, we become sons. Being made sons, we are made perfect. Being made perfect, we are made immortal. "I," He says, "have said that you are gods, and all sons of the Highest." This work is called by various names: grace, illumination, perfection, and washing. It is called washing, because by it we cleanse away our sins. It is called grace, because by it the penalties that come from transgressions are remitted. It is called illumination, because by it that holy light of salvation is seen, that is, by it we see God clearly. Now we call that perfect which lacks nothing. For what is still lacking to the one who knows God? For it would truly be monstrous if that which is not complete should be called a gift, or act, of God's grace. Since He is perfect, He therefore gives perfect gifts. As at His

Tertullian, On Baptism Supporting witness

The comparison with this law of that definition, Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens, has tied faith to the necessity of baptism.

Origen, Commentary on John Supporting witness

...“to repentance,” teaching that the benefit of baptism is connected with the intention of the person baptized. To him who repents it is salutary, but to him who comes to it without repentance it will turn to greater condemnation. And here we must note that the wonderful works done by the Savior in the cures He performed, which are symbolic of those who at any time are set free by the word of God from any sickness or disease, though they were done to the body and brought bodily relief, yet also called those who were benefited by them to an exercise of faith. So also the washing with water, which is symbolic of the soul cleansing herself from every stain of wickedness, is no less in itself to him who yields himself to the divine power of the invocation of the Adorable Trinity, the beginning and source of divine gifts. For there are diversities of gifts. This view receives confirmation from the narrative recorded in the Acts of the Apostles, which shows the Spirit to have descended so plainly on those who receive baptism, after the water had prepared the way for Him in those who properly approached the rite. Simon Magus, astonished at what he saw, desired to receive this gift from P

Tertullian, On Baptism Supporting witness

Accordingly, all thereafter who became believers used to be baptized.

Tertullian, On Baptism Supporting witness

Grant that, in days gone by, there was salvation by means of bare faith, before the passion and resurrection of the Lord.

Origen, Commentary on John Supporting witness

...od, He is understood in different ways as living bread or as flesh. So also He, the same person, is baptism of water, and baptism of the Holy Spirit and of fire, and for some, also, of blood. It is of this last baptism, as some hold, that He speaks in the words of Luke 12:50, “I have a baptism to be baptized with, and how I am distressed until it is accomplished!” And this agrees with what the disciple John says in his Epistle, in 1 John 5:8, about the Spirit and the water and the blood being one. Again, He declares Himself to be the way and the door. But clearly, He is not the door to those to whom He is the way, and He is no longer the way to those to whom He is the door. Therefore, let all who are being instructed in the first lessons of the oracles of God, and who come to the voice of him who cries in the wilderness, “Make straight the way of the Lord,” the voice that sounds beyond the Jordan at the house of preparation, prepare themselves so that they may be ready to receive the spiritual word, brought home to them by the enlightening work of the Spirit. Since our subject requires us to gather together everything that relates to the Jordan, let us now look at the river. By

Anonymous, Treatise on Re-Baptism Supporting witness

... this invocation of the name of Jesus, together with the correction of error, the acknowledgment of belief in the truth, and the putting away of every stain from one's former way of life, if it is rightly carried out with the mystery of God among such men, gains a place that it would not otherwise have had. And finally, in the true faith and for preserving the integrity of the sign, it is no hindrance when the supplement that had been lacking is added. This agrees with good reason, and with the authority of so many years, and of so many churches and apostles and bishops. Just as, on the other hand, it is the very greatest disadvantage and damage to our most holy mother Church if now, for the first time, she should suddenly and without reason rebel against earlier decisions after so long a succession of so many ages. For Peter had already been baptized, and the Lord Himself had asked him what he thought of the Lord. Peter, after the truth of the revelation of the Father in heaven had been given to him, had confessed that Christ was not only our Lord, but also the Son of the living God. Yet afterward Peter is shown to have opposed that same Christ when He announced His passion, an

Anonymous, Treatise Against the Heretic Novatian Background

And by its mouth the sacrament of baptism which is provided for the salvation of the human race, and that by the heavenly plan it is celebrated in the Church only.