The “New Birth” in the Early Church

After examining the understanding of the new birth from both Catholic and Protestant perspectives, it is now time to explore how the early Christians viewed this concept.

Below is a selection of patristic texts from the first four centuries of Christianity that I have deemed noteworthy. Due to the scope of this work and the abundance of texts on this topic, it is impossible to include them all. It is important to note that some of the Church Fathers preached and wrote about this subject so extensively that a comprehensive collection would require one or even several volumes dedicated to each of them.

The Shepherd of Hermas (A.D. 141–155)

“The Shepherd of Hermas” is a book that was highly esteemed in the early Church, to the extent that some of the Church Fathers even regarded it as canonical, that is, part of Sacred Scripture. However, thanks to the Muratorian Fragment (a parchment from the year 180 that contains a list of inspired books, discovered and published in the 15th century), we know that it was written by a man named Hermas, the brother of Pope Pius I, in the city of Rome between A.D. 141 and 155.

The author of “The Shepherd of Hermas” describes how he received a vision from above, in which he was shown a great tower over the sea, symbolizing the Church. This tower was built using stones gathered from different places, which, in turn, represented the believers who were purified and brought to life by God through the waters of baptism.

“I asked her, saying, ‘Lady, be kind enough to show me what you showed me.’ She took me again by the hand, and raised me up, and made me sit on the seat to the left; and lifting up a splendid rod, she said to me, ‘Do you see something great?’ And I said to her, ‘Lady, I see nothing.’ She said to me, ‘Look, do you not see in front of you a great tower being built upon the waters, of bright square stones?’

Now the tower was being built upon a square by the six young men who had come with her. And thousands of other men were bringing stones, some of them coming out of the depths of the sea, and others from the land, and they were handed to the six young men. These took them and built. And all the stones that were dragged out of the depths they placed at once in the building, for they were polished, and fitted exactly into their places, and joined one with another so that the building of the tower appeared to be built out of one stone.

But of the other stones which were brought from the land, some they threw away, others they fitted into the building, others they cut in pieces, and cast far from the tower. Many other stones lay round the tower, and they did not use them for the building; for some of them had cracks, others were short, others were white and round, and did not fit into the building. I saw other stones thrown far from the tower, and falling into the public road; and they rolled from it into pathless places. Others fell into the fire and were burned; others fell near the waters, but could not roll into the waters, though they desired to roll and be placed in the water.

When she had shown me these things, she wished to retire. I said to her, ‘Lady, what is the use of my having seen these things, and not understanding what they mean?’ She answered and said to me, ‘You are an obstinate man, wishing to know all that concerns the tower.’ ‘Well, Lady,’ I said, ‘I am obliged to ask you about everything, because I am unable to understand anything at all. For all the men bringing stones, some they throw away, others they fit in, and others they cut to pieces and cast far away from the tower.’ She replied and said to me, ‘… The tower which you see being built is myself, the Church… and the tower is built upon the waters, because your life has been and will be saved through water; and the foundation of the tower is the word of the almighty and glorious Name, and it is strengthened by the invisible power of the Master.’”

“’Explain to me still further, sir,’ I said. He answered, ‘What dost thou wish?’ ‘Why, sir,’ I continued, ‘did the stones which had been taken out of the deep go up into the building of the tower, seeing that they bore these spirits?’ ‘It was necessary,’ he answered, ‘for them to ascend through water, that they might be made alive; for they could not otherwise enter into the kingdom of God, except by laying aside the mortality of their former life. So also those who had fallen asleep received the seal of the Son of God. For before a man bears the name of the Son of God he is dead; but when he receives the seal, he lays aside his mortality, and receives life. The seal, then, is the water: they go down into the water dead, and they come up alive. Thus to them also was this seal preached, and they made use of it that they might enter into the kingdom of God.’”

Letter of Barnabas (A.D. 70–130)

At the beginning of the third century, Clement of Alexandria referred to a short Greek text as the Epistle of Barnabas. Modern scholarship has made it clear that this work was not written by the Apostle St. Barnabas, who accompanied St. Paul on his apostolic journeys, but rather by an unknown author who likely made use of pre-existing documents from various periods. Its composition is dated between A.D. 70 and 130.

Although it does not explicitly mention the concept of new birth, it suggests that through baptism our sins are forgiven, and we partake in the death and resurrection of Christ, being reborn to a new life.

“But let us inquire whether the Lord took any care to foreshadow anything concerning the water and the cross. Now, with regard to the water, it is written, in reference to Israel, how they would not receive the baptism which brings remission of sins, but would build for themselves. Understand, therefore, how He has declared, ‘Blessed are they who, placing their trust in the cross, have gone down into the water; for,’ says He, ‘they shall receive their reward in due time.’ But He declares, ‘I will recompense them.’ But as concerning the part, ‘their leaves shall not fall,’ He means that every word which shall come forth from you through your mouth in faith and love shall tend to bring conversion and hope to many.

And again, another prophet says, ‘And the land of Jacob was praised above the whole earth.’ He means to say that He glorifies the vessel of His Spirit. What follows? ‘And there was a river flowing on the right, and beautiful trees rose up from it; and whosoever shall eat of them shall live forever.’ This means that we indeed descend into the water full of sins and defilement, but come up, bearing fruit, having in our hearts fear and hope in Jesus by the Spirit. ‘And whosoever shall eat of these shall live forever,’ means: whosoever, He declares, shall listen to these things spoken, and shall believe, shall live forever.”

Justin Martyr (A.D. 100–168)

A martyr for the Christian faith around the year 165 (beheaded), he is regarded as the greatest apologist of the second century. He teaches that we are born again through baptism, in which our sins are forgiven and we are spiritually regenerated. The formula for baptism is to be in the name of the Trinity: Father, Son, and Holy Spirit.

“I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ, lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them.

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 Savior 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.’ Now, that it is impossible for those who have once been born to enter into their mothers’ wombs, is manifest to all…

The reason for this we have received from the Apostles. Since at our first birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe. He who leads to the laver the person that is to be washed calls God by this name alone…

And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Spirit, who through the prophets foretold all things about Jesus, he who is illuminated is washed.”

Irenaeus of Lyon (A.D. 130–202)

Saint Irenaeus (bishop and martyr) was a disciple of Saint Polycarp, who in turn was a disciple of the Apostle Saint John. He is renowned for his treatise Against Heresies, in which he combats the heresies of his time, particularly those of the Gnostics. In 177, he was a presbyter in Lyon (France), and shortly afterward, he became the bishop of that city. He died a martyr around the year 200.

In his Demonstration of the Apostolic Preaching, Irenaeus teaches that the new birth occurs through baptism in the name of the Three Divine Persons: Father, Son, and Holy Spirit.

“Our baptism, the new birth, is accomplished with these three articles, and grants us the new birth in God the Father, through His Son, in the Holy Spirit. For those who bear the Spirit of God are led to the Word, that is, to the Son; the Son presents them to the Father, and the Father bestows upon them incorruptibility.”

Irenaeus also explains that the baptized person is regenerated through this new birth, that this power was given to the disciples, and that without baptism, we cannot become one with Christ or receive the Holy Spirit:

“Giving to the disciples the power of regeneration unto God, He said to them, ‘Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’ For He had promised that He would send the Spirit upon His servants in the last times, to pour it forth upon mankind, so as to renew them unto God. Therefore also He descended upon the Son of God, made the Son of man, becoming accustomed in fellowship with Him to dwell in the human race, to rest upon men, and to dwell in the workmanship of God, operating the will of the Father in them, and renewing them from oldness unto the newness of Christ.

This Spirit did David ask for the human race, saying, ‘And stablish me with Thine all-governing Spirit;’ who also, as Luke says, descended at the day of Pentecost upon the disciples after the ascension of the Lord, having power to admit all nations to the entrance of life, and to the opening of the new covenant; from whence also, with one accord in all languages, they uttered praise to God, the Spirit bringing distant tribes to unity, and offering to the Father the first-fruits of all nations.

Wherefore also the Lord promised to send the Comforter, who should join us to God. For as dry wheat cannot be united into one lump of dough, or one loaf, but must be moistened with water; so we, being many, could not be made one in Christ Jesus without the water from heaven. And as the parched earth does not bring forth fruit unless it receives moisture, so we also, being originally a dry tree, could never have brought forth fruit unto life without the voluntary rain from above. For our bodies have received the unity which brings us to incorruption by means of the laver, but our souls by means of the Spirit. Wherefore both are necessary, since both contribute towards the life of God.”

If, through new birth, we receive the grace of salvation, and salvation is intended for all, then it follows that children too must be baptized in order to be saved and sanctified:

“And He came to save all through means of Himself— all, I say, who through Him are born again to God—infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord.”

Clement of Alexandria (A.D. 150–217)

Clement was born around the year 150, probably in Athens, to pagan parents. After converting to Christianity, he traveled through southern Italy, Syria, and Palestine in search of Christian teachers, eventually arriving in Alexandria, where he was deeply influenced by the teachings of Pantaenus, which led him to remain there. Around the year 202, the persecution under Septimius Severus forced him to leave Egypt, and he took refuge in Cappadocia, where he died shortly before 215.

Clement’s knowledge of both pagan writings and Christian literature is remarkable; according to Johannes Quasten, his works contain around 360 citations from classical authors, 1,500 from the Old Testament, and 2,000 from the New Testament.

In his work The Instructor, Clement teaches that through baptism, we receive divine sonship and become adopted children of God, perfect and immortal. Baptism is, therefore, a regeneration, where we are enlightened, our sins are forgiven, and we receive the Holy Spirit.

“It is the same with us, who are washed; we are illuminated; being illuminated, we are adopted as sons; being made sons, we are made perfect; being made perfect, we are made immortal. ‘I said, You are gods, and all sons of the Highest.’ This work is variously called grace, and illumination, and perfection, and washing: washing, by which we cleanse away our sins; grace, by which the penalties accruing to transgressions are remitted; and illumination, by which that holy light of salvation is beheld, that is, by which we see God clearly. And since we call that which has been illuminated perfect, nothing is wanting to him.

What indeed can be wanting to him who has known God? It were truly preposterous to call that gift of God imperfect which is perfect. He who is perfect confers perfect gifts. But all things that He has willed are instantly constituted, and as His will is His work, the world is consequently constituted, so also His decision is the salvation of men, and this is called the Church.

He who has been regenerated, as the name implies, and being illuminated is delivered from the darkness, and forthwith receives the light. Even as those who have been shaken from sleep rise, or rather as those whose eyes are dimmed with darkness are endeavoring to look, but cannot receive the rays of the light as they ought, being shrouded in blindness, but when they have removed what was obstructing their sight, then they are restored to sight, so also we, who are washed, are delivered from the sins which obscure the Divine Spirit, and thus leave the eye of the spirit free, clear, and unimpeded, to look upon the Divine. For the Holy Spirit flows down from heaven, and sheds His light upon us.”

Like all the early Fathers, he affirms that through baptism we receive the forgiveness of our sins, and he considers it the channel through which we flow toward eternal light.

“Our sins are cleansed by one healing remedy, the baptism of the Logos. We are washed from all our sins, and are no longer evil; there is the unique grace of illumination, by which we are no longer the same as before we were washed in baptism…

So also we, repenting of our sins, renouncing our faults, run through ‘the channel’ of baptism to the eternal light, as children to the Father.”

Origen (A.D. 185–254)

Origen was an ecclesiastical writer, theologian, and biblical commentator. He lived in Alexandria until 231, spending the last 20 years of his life in Caesarea Maritima, Palestine, and traveling throughout the Roman Empire. He was the foremost teacher of Christian doctrine in his time and had an extraordinary influence as an interpreter of the Bible. For Origen, baptism is the seal of faith that washes away every stain of sin, serves as a source of divine gifts, and brings about our “new birth”:

“Let each of the faithful remember the words they spoke when renouncing the devil, when they first came to the waters of baptism, taking upon themselves the first seal of faith and approaching the saving font.”

“The washing through water is a symbol of the purification of the soul, which cleanses every stain of evil, while also being the beginning and source of divine gifts for those who surrender themselves to the divine power of the invocations of the adorable Trinity…

But baptism, which is a new birth, is not the same as that administered by John, but rather the one given by Jesus through His disciples, and it is called ‘the washing of regeneration,’ achieved through the renewal of the Spirit. This Spirit, being the Spirit of God, hovers over the waters; however, it is not simply imparted to everyone along with the water.”

But if, through baptism, we are born again and our sins are forgiven, why then should children be baptized, if they have not committed any sin? Origen addresses this question in his homily on the Gospel of Luke:

“If children are baptized ‘for the remission of sins,’ one might ask, ‘Of what sins are they guilty?‘ When could they have sinned? How can one accept this testimony for the baptism of children unless it is understood that ‘no one is free from sin, even if their life on earth has lasted but a single day’?

The stains of birth are cleansed by the mystery of baptism. Children are baptized because ‘unless one is born of water and the Spirit, it is impossible to enter the kingdom of heaven.’”

Origen also points out that this is the reason why the Church received the tradition of baptizing children from the apostles:

“The Church received from the Apostles the tradition of giving baptism even to infants. For the Apostles, to whom were committed the secrets of the divine mysteries, knew that there is in everyone the innate stains of sins, which must be washed away through water and the Spirit.”

Thus, both children and adults are born again through what Origen calls the “bath of regeneration”:

“There were many lepers in Israel in the days of the prophet Elisha, but none of them was cleansed except Naaman the Syrian, who did not belong to the people of Israel. Consider the great number of lepers there were up to that point ‘in Israel according to the flesh.’

Now see, on the other hand, the spiritual Elisha, our Lord and Savior, who purifies men covered with the stains of leprosy through the mystery of baptism, speaking to them these words: ‘Arise, go to the Jordan, wash, and your flesh shall be clean.’ Naaman arose, went, and when he washed, the mystery of baptism was fulfilled, ‘his flesh became like that of a child.’ Which child? The one who is ‘born again in the bath of regeneration’ in Christ Jesus.”

Tertullian (A.D. 160–220)

Tertullian was born around 160 and died around 220. Although not considered a Church Father, he was a highly learned apologist and ecclesiastical writer. Towards the end of his life, he fell into heresy and became a Montanist, but his works were widely read before he left the Catholic Church.

Tertullian dedicated an entire treatise to the topic of baptism, which is considered the first comprehensive exposition on the meaning and function of baptism written before the Council of Nicaea. In this treatise, he sought to defend the significance of baptism against a certain Quintilla, a member of the Cainite sect—a branch of Gnosticism that believed all matter was inherently evil, including water as the physical element used in baptism.

He begins his work with the exclamation, “Oh, blessed sacrament of water, which washes away the sins of our former blindness and brings us to eternal life!” He concludes with this analogy: “But we, little fish, after the example of our fish, Jesus Christ, are born in water, and it is only by remaining in this water that we are saved.”

Tertullian adds that although baptism is an outward act, its effect is spiritual, not only because it causes us to be born again but also because it purifies us from our sins and allows us to receive the Holy Spirit.

“After this, when we have come out from the font, we are thoroughly anointed with a blessed unction… The unction runs carnally, but profits spiritually; just as the act of baptism itself, being external, cleanses the body by water but purifies the soul by the Spirit.”

“Then, over our cleansed and blessed bodies, willingly descends from the Father that Holiest Spirit. Over the waters of baptism, recognizing as it were His primeval seat, He reposes. He who glided down on the Lord in the shape of a dove brings to us the peace of God.”

Cyprian of Carthage (A.D. 200–258)

Cyprian was born around the year 200, probably in Carthage, to a wealthy and cultured family. In his youth, he pursued a career in rhetoric. Disgusted by the immorality of pagan society, which contrasted with the virtuous conduct of Christians, he converted to Christianity around 246, giving all his wealth to the poor. Shortly after, in 248, he was elected bishop. During the persecution under Decius in 250, he chose to withdraw to a secluded place to continue guiding his flock.

Saint Cyprian refers to baptism as the “bath of salvation,” in which “the Holy Spirit is given entirely to the believer.” He adds that through baptism, a new life of grace begins for the believer, liberating them from the devil by divine mercy.

“When, however, they come to the water of salvation and to the sanctification of baptism, we ought to know and to trust that there the devil is beaten down, and the man, dedicated to God, is set free by the divine mercy.”

A controversy regarding infant baptism that St. Cyprian addressed sheds significant light on his doctrine of baptism as a sacrament of salvation.

The issue arose when a man named Fidus consulted him about whether it was appropriate to delay the baptism of newborns until the eighth day after birth, in analogy to circumcision. St. Cyprian responded negatively, arguing that, since baptism admits us to the grace of Christ, there is no reason to postpone it:

“But in respect of the case of the infants, which you say ought not to be baptized within the second or third day after their birth, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to any one born of man. For as the Lord says in His Gospel, ‘The Son of man is not come to destroy men’s lives, but to save them,’ as far as we can, we must strive that, if possible, no soul be lost…

Moreover, belief in divine Scripture declares to us, that among all, whether infants or those who are older, there is the same equality of the divine gift… For which reason we think that no one is to be hindered from obtaining grace by that law which was already ordained, and that spiritual circumcision ought not to be hindered by carnal circumcision, but that absolutely every man is to be admitted to the grace of Christ, since Peter also in the Acts of the Apostles speaks, and says, ‘The Lord has said to me that I should call no man common or unclean.’ But if anything could hinder men from obtaining grace, their more heinous sins might rather hinder those who are mature and grown up and older.

But again, if even to the greatest sinners, and to those who had sinned much against God, when they subsequently believed, remission of sins is granted—and nobody is hindered from baptism and from grace—how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth?…

And therefore, dearest brother, this was our opinion in council, that by us no one ought to be hindered from baptism and from the grace of God, who is merciful and kind and loving to all. Which, since it is to be observed and maintained in respect of all, we think is to be even more observed in respect of infants and newly-born persons…”

Basil of Caesarea (A.D. 329–379)

Saint Basil, bishop of Caesarea and Doctor of the Church, was born in 330 and died in 379. He is recognized as one of the four great Fathers of the Eastern Church, alongside Saint Athanasius, Saint Gregory Nazianzen, and Saint John Chrysostom.

Saint Basil taught that when Christ speaks of the need to be “born again” to enter the Kingdom of Heaven, He is referring to the grace received through baptism:

“All of us, who long for the Kingdom of God, equally and necessarily hasten to receive the grace of baptism, in accordance with the command of the Lord who said: ‘Unless one is born of water and the Spirit, he cannot enter the Kingdom of Heaven.’ We are therefore obliged to adhere to the true meaning of baptism.”

Cyril of Jerusalem (A.D. 315–386)

Cyril was born around 313 or 315, likely in Jerusalem or its nearby areas, and is believed to have died in 386. He was a Father of the Church and served as Archbishop of Jerusalem. Raised by Christian parents, Cyril received an excellent education and was deeply knowledgeable about the Sacred Scriptures, frequently quoting them in his teachings. It is thought that he was ordained a priest by Bishop Saint Maximus of Jerusalem, who entrusted him with the task of instructing catechumens—a role he fulfilled for several years. Cyril succeeded Maximus as Bishop of Jerusalem in 348, a position he held for about 35 years.

Saint Cyril of Jerusalem devoted an entire catechesis to the topic of baptism, where he affirmed that in order to enter the Kingdom of Heaven, one must receive the seal of God through the waters of baptism.

“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.

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.’ Neither does he that is baptized 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.”

Saint Ephrem of Nisibis (A.D. 306–373)

Ephrem was born around 306 in Nisibis, Syria. According to some sources, he came from a Christian family, while others suggest his parents were pagans, with his father serving as a priest of the idol Abnil or Abizal. It is said that Ephrem was expelled from his home after converting to Christianity. He was ordained a deacon and remained in that role throughout his life. Ephrem founded a school of exegesis, which gained great renown due to his efforts. He spent the last ten years of his life engaged in intense intellectual activity, and he passed away in 373.

“Nicodemus replied, ‘How can an old man enter his mother’s womb and be born again?’ According to the law, both the mother’s womb and her child are impure because of childbirth. But our Lord does not leave Nicodemus in his ignorance; He gives him a clear indication: ‘Unless one is born of water and the Spirit, he cannot enter the kingdom of God.’

If Nicodemus had wished, he could have understood, through the ancient symbols and the Lord’s argument, that the immersion of the body in water, along with the imparting of the Spirit, was necessary: ‘What is born of the flesh is flesh, and what is born of the Spirit is spirit.’

He explained to him that there is a visible birth, that of the flesh, and an invisible birth, that of baptism, which is spirit.”

John Chrysostom (A.D. 347–407)

Saint John Chrysostom, Patriarch of Constantinople and Doctor of the Church, was born in Antioch, Syria, in 347. He is regarded as one of the four great Fathers of the Eastern Church. In the Greek Orthodox Church, he is recognized as one of the greatest theologians and one of the Three Pillars of the Church, along with Saint Basil and Saint Gregory.

John Chrysostom teaches that baptism is a gift from God, in which the believer is regenerated, brought into a new life where he receives the Holy Spirit, and is granted the highest dignity—adoption as a child of God:

“When you see the priest giving you the consecrated bread, do not think that it is the priest who is giving it to you, but see the hand of Christ Himself stretched out towards you. For just as, when he baptizes you, it is not the priest who baptizes you, but God Himself, who invisibly holds your head with power, and neither an angel nor an archangel nor any other being would dare to come near and touch it, so too is it here. Therefore, since God alone regenerates, baptism is His gift alone.”

“And Jesus, when He was baptized, went up straightway out of the water; and lo! The heavens were opened unto Him. … Wherefore were the heavens opened? To inform you that at your baptism also this is done, God calling you to your country on high, and persuading you to have nothing to do with earth. …

The dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John, the Son of God. Not however merely on this account, but to teach you also, that upon you no less at your baptism the Spirit comes.”

“Only the baptism of Christ contains the gift of the Holy Spirit; John’s baptism did not include this gift. Thus, no wonders were performed during the baptisms of others, but only when He, who was to provide this baptism, was baptized. The Lord desired that you understand, beyond what was previously stated, that it was not the purity of the baptizer, but the power of the one being baptized, that accomplished everything. Through Him alone, the heavens opened, and the Holy Spirit descended. From that moment, He leads us from the old life to the new, opens the gates above, sends the Holy Spirit, and invites us to our heavenly homeland. Moreover, He does not merely invite us, but grants us the highest dignity. For He did not make us angels or archangels, but beloved sons of God, leading us to that heavenly inheritance.”

Augustine of Hippo (354 – 430 AD)

Saint Augustine, a revered doctor of the Church, is recognized as one of the most influential theologians of the Latin Church. Born in 354, he became the Bishop of Hippo, serving for thirty-four years. He vigorously defended the faith against various heresies of his time and passed away in 430.

When commenting on the third chapter of the Gospel of John, Saint Augustine equates the concept of new birth with baptism. He emphasizes that, just as a natural birth can only happen once, baptism too is a one-time sacrament:

“This Nicodemus, who had come to Jesus by night, did not savor of this spirit and this life. Jesus said to him, ‘Unless a man be born again, he shall not see the kingdom of God.’ And he, savoring of his own flesh, while as yet he savored not of the flesh of Christ in his mouth, said, ‘How can a man be born a second time, when he is old? Can he enter a second time into his mother’s womb, and be born?’

This man knew but one birth, that from Adam and Eve; that which is from God and the Church he knew not yet. He knew only those parents that bring forth to death, knew not yet the parents that bring forth to life. He understood only one birth, that of the flesh; the other, that of the Spirit, he did not understand.

One birth is from the earth, the other from heaven; one is of the flesh, the other of the Spirit; one is of mortality, the other of eternity; one is of male and female, the other of God and the Church. These two births, both single, cannot be repeated. Just as Nicodemus understood the birth of the flesh, so should you understand the birth of the Spirit. If anyone tells you that you need to be spiritually born a second time, answer in the words of Nicodemus, ‘Can a man enter a second time into his mother’s womb, and be born?’ I have already been born of Adam; Adam cannot beget me a second time.

I have already been born of Christ; Christ cannot beget me again. As there is no repetition from the womb, so there is none from baptism.”

In the same treatise, Augustine emphasizes that through baptism, believers receive divine adoption, and their sins are forgiven.

“Those who have been reborn of water and the Holy Spirit, what do they hear from the Apostle? ‘You were once darkness, but now you are light in the Lord; walk as children of light.’

And elsewhere: ‘Let us be sober, for we are of the day.’ Thus, those reborn were once children of the night, but now they belong to the day. They were darkness, but now they are light. To these, Jesus entrusts Himself. They do not come to Jesus by night, like Nicodemus; they do not seek the day in the darkness. They publicly confess Him: Jesus has given Himself to them, He has brought them salvation. That is why He said: ‘He who does not eat My flesh and drink My blood, will not have life within him.’

The catechumens bear the sign of the cross on their foreheads; they are already of the great house, they only need to move from being slaves to becoming children; they are already something, they are already of the great house. When did the people of Israel eat manna? When they had crossed the Red Sea. Hear what the Apostle says about the Red Sea: ‘I want you to know,’ says the Apostle, ‘that our fathers were all under the cloud, and all passed through the Red Sea.’ Why did they pass through the Red Sea? The Apostle continues as if answering his own question: ‘And all were baptized into Moses in the cloud and in the sea.’

If what was only a figure had such power, how much more power will true baptism have? If the figure led the people through it to the manna, what will Christ give in the reality of His baptism after His people have passed through it?

Through His baptism, believers are brought through, and there He puts to death all their sins, which, like enemies, were pursuing us, just as all the Egyptians perished in the sea. Where does He lead us, my brothers? Where does Jesus lead us through His baptism, which was then prefigured by Moses, who led the people through the sea? Where does He lead us? To the manna. What is the manna? ‘I am,’ He says, ‘the living bread that came down from heaven.’”