Early Christian Beliefs About Sacraments and Holy Mysteries

Apostolic Constitutions, Apostolic Constitutions Direct teaching

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 Direct teaching

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

Cyprian, Epistles Supporting witness

But, moreover, the very question asked in baptism is a witness to the truth. For when we say, “Do you believe in eternal life and the forgiveness of sins through the holy Church?” we mean that the forgiveness of sins is not given except in the Church, and that among heretics, where there is no Church, sins cannot be taken away. Therefore, those who claim that heretics can baptize must either change the question or hold to the truth, unless they also assign a church to those who, they argue, have baptism. It is also necessary that the person who is baptized should be anointed, so that, after receiving the chrism, that is, the anointing, he may be anointed by God and have in himself the grace of Christ. Further, it is from the Eucharist that the baptized are anointed with the oil sanctified on the altar. But one who has neither an altar nor a church cannot sanctify the created thing of oil. Therefore there also can be no spiritual anointing among heretics, since it is clear that among them the oil cannot be sanctified nor the Eucharist celebrated at all. But we ought to know and remember that it is written, “Let not the oil of a sinner anoint my head,” which the Holy Spirit warned ab

Cyprian, Epistles Supporting witness

5. Or if they say that the power of baptism comes from the greatness of the name, so that those who are baptized anywhere and in any way, in the name of Jesus Christ, are considered renewed and sanctified, then why are the baptized among them not also given the laying on of hands, in the name of that same Christ, to receive the Holy Spirit? Why does the same greatness of the same name not have power in the laying on of hands, if, as they claim, it had power in the sanctifying of baptism? For if someone born outside the Church can become God's temple, why can the Holy Spirit not also be poured out on that temple? For the one who has been sanctified, with his sins taken away in baptism, and has been spiritually remade into a new man, has become fit to receive the Holy Spirit, since the apostle says, "As many of you as have been baptized into Christ have put on Christ." Galatians 3:27. He who, after being baptized among the heretics, is able to put on Christ, can much more receive the Holy Spirit whom Christ sent. Otherwise, the One who is sent would be greater than the One who sends, so that a person baptized outside may indeed begin to put on Christ, but not be able to receive the H

Cyprian, Epistles Supporting witness

25. And now some among us claim that the baptism of heretics has the same standing. As if out of a certain dislike of baptizing again, they consider it unlawful to baptize after God's enemies. Yet we find that those whom John had baptized were baptized again. John was considered the greatest among the prophets. John was filled with divine grace even in his mother's womb. He was upheld with the spirit and power of Elijah. He was not an enemy of the Lord, but His forerunner and announcer. He not only foretold our Lord in words, but even showed Him to people's eyes. He even baptized Christ Himself, by whom others are baptized. But if a heretic could for that reason obtain the right of baptism, because he baptized first, then baptism would belong not to the one who possesses it, but to the one who seizes it. And since baptism and the Church cannot in any way be separated or divided from one another, whoever has first been able to seize baptism has equally seized the Church also. Then you begin to seem to him to be a heretic, because he got there before you, and you, having come later, have by yielding and giving way given up the right that you had received. But Holy Scripture declares

Tertullian, On Baptism Supporting witness

...ed from the Father? Into the Church, which His apostles had not yet founded? And so, with that same baptism of John, His disciples used to baptize as ministers, with which John had baptized before as forerunner. Let no one think it was with some other baptism, because no other exists, except that of Christ afterward. Which, at that time, of course, could not be given by His disciples, since the glory of the Lord had not yet been fully attained, nor the efficacy of the font established through the passion and the resurrection. Because neither can our death see dissolution except by the Lord's passion, nor can our life be restored without His resurrection.

Tertullian, On Baptism Supporting witness

...l answer those who claim that the apostles were not baptized. For if they had received John's human baptism, and were desiring the Lord's baptism, then the Lord Himself had declared that baptism is one. He said to Peter, who wanted to be completely washed, "He who has once bathed has no need to wash a second time" in John 13:9-10. Of course, He would not have said this at all to someone who had not been baptized. So even here we have clear proof against those who, in order to destroy the sacrament of water, deny to the apostles even John's baptism. Can it seem believable that the way of the Lord, that is, John's baptism, had not yet been prepared in those persons who were appointed to open the way of the Lord throughout the whole world? The Lord Himself was baptized, even though He had no repentance due from Him. So was baptism not necessary for sinners? As for the fact that others were not baptized, those people were not companions of Christ, but enemies of the faith, teachers of the law, and Pharisees. From this fact another point may be drawn: since those who opposed the Lord refused to be baptized, those who followed the Lord were baptized, and were not of the same mind as t

Anonymous, Treatise on Re-Baptism Direct teaching

2. Therefore, for those who begin a discussion of saving and new baptism, that is, spiritual and evangelical baptism, the first thing that comes before them is the announcement that is known everywhere, made and begun by John the Baptist. He departed somewhat from the law, that is, from the most ancient baptism of Moses, and prepared the way for the new and true grace. By the baptism of water and of repentance, which he practiced for a time, he gradually prepared the Jews to listen. He also laid hold of them by announcing a spiritual baptism that was to come, urging them and saying, "He that comes after me is mightier than I, whose shoe's latchet I am not worthy to unloose: He shall baptize you with the Holy Ghost, and with fire," Matthew 3:11. For this reason, we also ought to begin this discussion from this point. For in the Acts of the Apostles, after His resurrection, the Lord confirmed this same word of John and commanded them not to depart from Jerusalem, but to wait for that promise of the Father, "which," He says, "you have heard from me; for John truly baptized with water, but you shall be baptized with the Holy Ghost not many days from now," Acts 1:4-5. Peter also repeate

Anonymous, Treatise on Re-Baptism Supporting witness

...bted that the same kind of thing is common in the present day and happens often: many people, after baptism, leave this life without the laying on of the bishop's hands, and yet are considered complete believers. Just so, the Ethiopian eunuch, when he was returning from Jerusalem and reading the prophet Isaiah, was uncertain. At the Spirit's prompting, he heard the truth from Philip the deacon, believed, and was baptized. And when he had come up out of the water, the Spirit of the Lord took Philip away, and the eunuch saw him no more. For he went on his way rejoicing, although, as you note, hands were not laid on him by the bishop so that he might receive the Holy Spirit. But if you admit this, and believe that it is saving, and do not oppose the judgment of all the faithful, you must also confess this: as this point is discussed more fully, that other point also can be established more broadly. That is, by the laying on of the bishop's hands alone, because baptism in the name of our Lord Jesus Christ has already gone before, the Holy Spirit may also be given to another person who repents and believes. For Holy Scripture has declared that those who believe in Christ must be bapt

Anonymous, Treatise on Re-Baptism Supporting witness

14. And even up to this point, that whole heretical baptism may be amended, after some time has passed, if a man should survive and amend his faith. For our God, in the Gospel according to Luke, spoke to His disciples, saying, "But I have another baptism to be baptized with" (Luke 12:50). Also, according to Mark, He said with the same purpose to the sons of Zebedee, "Are you able to drink of the cup which I drink of, or to be baptized with the baptism with which I am baptized?" (Mark 10:38). For He knew that those men had to be baptized not only with water, but also in their own blood. So, being well baptized in this baptism only, they might attain the sound faith and the simple love of the laver. And, baptized in both ways, they might likewise, to the same extent, attain the baptism of salvation and glory. For what was said by the Lord, "I have another baptism to be baptized with," does not mean in this place a second baptism, as if there were two baptisms. Rather, it shows that there is also a baptism of another kind given to us, concurring to the same salvation. And it was fitting that both these kinds should first of all be initiated and sanctified by our Lord Himself, so that

Cyprian, Seventh Council of Carthage Supporting witness

Theogenes of Hippo Regius said: According to the sacrament of God's heavenly grace which we have received, we believe one baptism which is in the holy Church.

Cyprian, Epistles Supporting witness

...who are not born in the Church can be sons of God! For the blessed apostle declares and proves that baptism is where the old man dies and the new man is born, saying, "He saved us by the washing of regeneration," Titus 3:5. But if regeneration is in the washing, that is, in baptism, how can heresy, which is not the spouse of Christ, give birth to sons for God through Christ? For it is the Church alone which, joined and united with Christ, spiritually bears sons, as the same apostle again says, "Christ loved the Church, and gave Himself for it, that He might sanctify it, cleansing it with the washing of water," Ephesians 5:25-26. If, then, she is the beloved and spouse who alone is sanctified by Christ, and alone is cleansed by His washing, it is clear that heresy, which is not the spouse of Christ, and cannot be cleansed or sanctified by His washing, cannot bear sons to God.

Apostolic Constitutions, Apostolic Constitutions Direct teaching

XIV. Now we have received the precious body and the precious blood of Christ, let us give thanks to Him who has thought us worthy to partake of these His holy mysteries;

Apostolic Constitutions, Apostolic Constitutions Direct teaching

that they may not be any more shaken, but be admitted to the communion of His most holy things, and become partakers of His divine mysteries, that appearing worthy of His adoption, they may obtain eternal life.

Apostolic Constitutions, Apostolic Constitutions Supporting witness

Vouchsafe them a holy admission, and unite them to Your holy Church, and make them partakers of Your divine mysteries, through Christ, who is our hope, and who died for them;

Early Liturgies, Divine Liturgy of St. James Direct teaching

... a revelation of heavenly mysteries, and has appointed us to this ministry by the power of Your all-holy Spirit: grant, O Sovereign, that we may become servants of Your new covenant and ministers of Your pure mysteries. Receive us as we come near to Your holy altar, according to the greatness of Your mercy, so that we may become worthy to offer to You gifts and sacrifices for our transgressions and for those of the people. And grant to us, O Lord, that with all fear and a pure conscience we may offer to You this spiritual and bloodless sacrifice. Graciously receive it at Your holy and spiritual altar above the skies as an odor of a sweet spiritual fragrance, and in answer send down on us the grace of Your all-holy Spirit.

Early Liturgies, Liturgy of Adaeus and Maris Direct teaching

Laid are the renowned holy and life-giving mysteries upon the altar of the mighty Lord, even until His advent, forever. Amen.

Early Liturgies, Divine Liturgy of St. James Direct teaching

Blessed is God, who blesses and sanctifies through the communion of the holy, and quickening, and pure mysteries, now and ever, and to all eternity. Amen.

Tertullian, On Prescription Against Heretics Supporting witness

This she seals with the water (of baptism), arrays with the Holy Ghost, feeds with the Eucharist, cheers with martyrdom, and against such a discipline thus (maintained) she admits no gainsayer.

Irenaeus, Against Heresies: Book IV Direct teaching

...er change their opinion or stop offering the things just mentioned. But our opinion agrees with the Eucharist, and the Eucharist in turn supports our opinion. For we offer to Him His own, consistently announcing the fellowship and union of the flesh and Spirit. For just as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.

Apostolic Constitutions, Apostolic Constitutions Supporting witness

... during those hours or days when they go through such things, do they refuse to pray, or to touch a Bible, or to receive the Eucharist? If they admit that they do, then it is plain that they are without the Holy Spirit, who always remains with the faithful. For Solomon says about holy people, "So that each one may prepare himself, so that when he sleeps it may keep him, and when he rises it may speak with him," Proverbs 6:22. For if you think, woman, that when you are in your seven days of separation you are without the Holy Spirit, then if you were to die suddenly, you would depart without the Spirit and without sure hope in God. Or else you must understand that the Spirit is always inseparable from you, since He is not confined to a place. But you need prayer and the Eucharist and the coming of the Holy Spirit, because in this matter you have committed no sin. For neither lawful union, nor childbearing, nor menstrual cleansing, nor a nighttime emission can defile a person's nature or separate the Holy Spirit from him. Nothing can do that except impiety and unlawful conduct. For the Holy Spirit always remains with those who have Him, as long as they are worthy. And when He depa

Peter of Alexandria, Canonical Epistle Supporting witness

For communion is sufficient for them, that the faithful should communicate with them, and pray with them, and that they should participate in the sacred mysteries.

1 Corinthians 10:16 Background

The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?

Acts 2:42 Background

And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers.

Clement of Alexandria, The Stromata (Miscellanies) Direct teaching

Now all the prophets who foretold the Lord's coming, and the holy mysteries accompanying it, were persecuted and killed.

Clement of Alexandria, The Stromata (Miscellanies) Direct teaching

Wherefore the holy mysteries of the prophecies are veiled in the parables— preserved for chosen men, selected to knowledge in consequence of their faith;

Mathetes, Epistle to Diognetus Background

...that they believe is right to preserve so carefully. Nor has it been a dispensation of merely human mysteries entrusted to them. Instead, it is truly God Himself, who is almighty, the Creator of all things and invisible, who has sent from heaven and placed among men the truth and the holy and incomprehensible Word, establishing Him firmly in their hearts. He did not send a servant, or angel, or ruler, or any of those who have power over earthly things, or anyone to whom the governance of heavenly things has been given. Instead, He sent the very Creator and Fashioner of all things—by whom He made the heavens and enclosed the sea within its bounds—whose commands all the stars faithfully follow—from whom the sun has received its daily course to observe—whom the moon obeys, commanded to shine at night, and whom the stars also obey, following the moon in her course. By whom all things have been arranged and placed within their limits, and to whom all are subject—the heavens and what is therein, the earth and what is therein, the sea and what is therein—fire, air, and the abyss—the things in the heights, the things in the depths, and what lies between. This messenger He sent to them.

Novatian, Treatise Concerning the Trinity Supporting witness

...ind of protector. For this is He who strengthened their hearts and minds, who marked out the Gospel sacraments, who in them was the enlightener of divine things. And when they were strengthened, for the sake of the Lord's name they feared neither dungeons nor chains. Yes, they even trampled under foot the very powers of the world and its tortures, since from now on they were armed and strengthened by the same Spirit, having in themselves the gifts that this same Spirit distributes and assigns to the Church, the spouse of Christ, as her ornaments. This is He who places prophets in the Church, instructs teachers, directs tongues, gives powers and healings, does wonderful works, often gives discrimination of spirits, provides powers of government, suggests counsels, and orders and arranges whatever other gifts of charismata there are. And so He makes the Lord's Church everywhere, and in all things, perfected and completed. This is He who, in the manner of a dove, when our Lord was baptized, came and remained upon Him, dwelling in Christ full and entire, and not diminished in any measure or part. Rather, with His whole overflow He was copiously distributed and sent forth, so that fr

Cyprian, Epistles Supporting witness

and having seen the reason of the heavenly sacraments, whatever lay hid in obscurity under the gloom and cloud of darkness, is opened into the light of the truth.

Origen, Against Celsus Supporting witness

Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a mystery, which God ordained before the world to the glory of His saints, do we invite the wicked man, and the thief, and the housebreaker, and the poisoner, and the committer of sacrilege, and the plunderer of the dead, and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed.

Hippolytus, Refutation of All Heresies Supporting witness

These are, he says, what are by all called the secret mysteries, which (also we speak), not in words taught of human wisdom, but in those taught of the Spirit, comparing spiritual things with spiritual.

Hippolytus, Exegetical Fragments Supporting witness

HIPPOLYTUS: Again, I think, it mystically signifies the sacraments of the New Testament of our Saviour;

Luke 8:10 Background

And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.

Ephesians 3:9 Background

and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ;

Colossians 1:26 Background

Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

Hebrews 6:2 Background

and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment.