CHAPTER XIII
BAPTISM AND ORIGINAL SIN
41. Since he was begotten and conceived in no pleasure of carnal appetite-and therefore bore no trace of original sin--he was, by the grace of God (operating in a marvelous and an ineffable manner), joined and united in a personal unity with the only-begotten Word of the Father, a Son not by grace but by nature. And although he himself committed no sin, yet because of "the likeness of sinful flesh"81 in which he came, he was himself called sin and was made a sacrifice for the washing away of sins.
Indeed, under the old law, sacrifices for sins were often called sins.82 Yet he of whom those sacrifices were mere shadows was himself actually made sin. Thus, when the apostle said, "For Christ's sake, we beseech you to be reconciled to God," he straightway added, "Him, who knew no sin, he made to be sin for us that we might be made to be the righteousness of God in him."83 He does not say, as we read in some defective copies, "He who knew no sin did sin for us," as if Christ himself committed sin for our sake. Rather, he says, "He [Christ] who knew no sin, he [God] made to be sin for us." The God to whom we are to be reconciled hath thus made him the sacrifice for sin by which we may be reconciled.
He himself is therefore sin as we ourselves are righteousness--not our own but God's, not in ourselves but in him. Just as he was sin--not his own but ours, rooted not in himself but in us--so he showed forth through the likeness of sinful flesh, in which he was crucified, that since sin was not in him he could then, so to say, die to sin by dying in the flesh, which was "the likeness of sin." And since he had never lived in the old manner of sinning, he might, in his resurrection, signify the new life which is ours, which is springing to life anew from the old death in which we had been dead to sin.
42.
This is the meaning of the great sacrament of baptism, which is celebrated among us. All who attain to this grace die thereby to sin--as he himself is said to have died to sin because he died in the flesh, that is, "in the likeness of sin"-and they are thereby alive by being reborn in the baptismal font, just as he rose again from the sepulcher. This is the case no matter what the age of the body.
43.
For whether it be a newborn infant or a decrepit old man--since no one should be barred from baptism--just so, there is no one who does not die to sin in baptism. Infants die to original sin only; adults, to all those sins which they have added, through their evil living, to the burden they brought with them at birth.
44.
But even these are frequently said to die to sin, when without doubt they die not to one but to many sins, and to all the sins which they have themselves already committed by thought, word, and deed. Actually, by the use of the singular number the plural number is often signified, as the poet said,
"And they fill the belly with the armed warrior,"84
although they did this with many warriors. And in our own Scriptures we read: "Pray therefore to the Lord that he may take from us the serpent."85 It does not say "serpents," as it might, for they were suffering from many serpents. There are, moreover, innumerable other such examples.
Yet, when the original sin is signified by the use of the plural number, as we say when infants are baptized "unto the remission of sins," instead of saying "unto the remission of sin," then we have the converse expression in which the singular is expressed by the plural number. Thus in the Gospel, it is said of Herod's death, "For they are dead who sought the child's life"86; it does not say, "He is dead." And in Exodus: "They made," [Moses] says, "to themselves gods of gold," when they had made one calf. And of this calf, they said: "These are thy gods, O Israel, which brought you out of the land of Egypt,"87 here also putting the plural for the singular.
45.
Still, even in that one sin--which "entered into the world by one man and so spread to all men,"88 and on account of which infants are baptized--one can recognize a plurality of sins, if that single sin is divided, so to say, into its separate elements. For there is pride in it, since man preferred to be under his own rule rather than the rule of God; and sacrilege too, for man did not acknowledge God; and murder, since he cast himself down to death; and spiritual fornication, for the integrity of the human mind was corrupted by the seduction of the serpent; and theft, since the forbidden fruit was snatched; and avarice, since he hungered for more than should have sufficed for him--and whatever other sins that could be discovered in the diligent analysis of that one sin.
46.
It is also said--and not without support--that infants are involved in the sins of their parents, not only of the first pair, but even of their own, of whom they were born. Indeed, that divine judgment, "I shall visit the sins of the fathers on their children,"89 definitely applies to them before they come into the New Covenant by regeneration. This Covenant was foretold by Ezekiel when he said that the sons should not bear their fathers' sins, nor the proverb any longer apply in Israel, "Our fathers have eaten sour grapes and the children's teeth are set on edge."90
This is why each one of them must be born again, so that he may thereby be absolved of whatever sin was in him at the time of birth. For the sins committed by evil-doing after birth can be healed by repentance--as, indeed, we see it happen even after baptism. For the new birth [regeneratio] would not have been instituted except for the fact that the first birth [generatio] was tainted--and to such a degree that one born of even a lawful wedlock said, "I was conceived in iniquities; and in sins did my mother nourish me in her womb."91 Nor did he say "in iniquity" or "in sin," as he might have quite correctly; rather, he preferred to say "iniquities" and "sins," because, as I explained above, there are so many sins in that one sin--which has passed into all men, and which was so great that human nature was changed and by it brought under the necessity of death--and also because there are other sins, such as those of parents, which, even if they cannot change our nature in the same way, still involve the children in guilt, unless the gracious grace and mercy of God interpose.
47.
But, in the matter of the sins of one's other parents, those who stand as one's forebears from Adam down to one's own parents, a question might well be raised: whether a man at birth is involved in the evil deeds of all his forebears, and their multiplied original sins, so that the later in time he is born, the worse estate he is born in; or whether, on this very account, God threatens to visit the sins of the parents as far as--but no farther than--the third and fourth generations, because in his mercy he will not continue his wrath beyond that. It is not his purpose that those not given the grace of regeneration be crushed under too heavy a burden in their eternal damnation, as they would be if they were bound to bear, as original guilt, all the sins of their ancestors from the beginning of the human race, and to pay the due penalty for them. Whether yet another solution to so difficult a problem might or might not be found by a more diligent search and interpretation of Holy Scripture, I dare not rashly affirm.
48.
That one sin, however, committed in a setting of such great happiness, was itself so great that by it, in one man, the whole human race was originally and, so to say, radically condemned. It cannot be pardoned and washed away except through "the one mediator between God and men, the man Christ Jesus,"92 who alone could be born in such a way as not to need to be reborn.
49.
They were not reborn, those who were baptized by John's baptism, by which Christ himself was baptized.93 Rather, they were prepared by the ministry of this forerunner, who said, "Prepare a way for the Lord,"94 for Him in whom alone they could be reborn.
For his baptism is not with water alone, as John's was, but with the Holy Spirit as well. Thus, whoever believes in Christ is reborn by that same Spirit, of whom Christ also was born, needing not to be reborn. This is the reason for the Voice of the Father spoken over him at his baptism, "Today have I begotten thee,"95 which pointed not to that particular day on which he was baptized, but to that "day" of changeless eternity, in order to show us that this Man belonged to the personal Unity of the Only Begotten. For a day that neither begins with the close of yesterday nor ends with the beginning of tomorrow is indeed an eternal "today."
Therefore, he chose to be baptized in water by John, not thereby to wash away any sin of his own, but to manifest his great humility. Indeed, baptism found nothing in him to wash away, just as death found nothing to punish. Hence, it was in authentic justice, and not by violent power, that the devil was overcome and conquered: for, as he had most unjustly slain Him who was in no way deserving of death, he also did most justly lose those whom he had justly held in bondage as punishment for their sins. Wherefore, He took upon himself both baptism and death, not out of a piteous necessity but through his own free act of showing mercy-as part of a definite plan whereby One might take away the sin of the world, just as one man had brought sin into the world, that is, the whole human race.
50.
There is a difference, however. The first man brought sin into the world, whereas this One took away not only that one sin but also all the others which he found added to it. Hence, the apostle says, "And the gift [of grace] is not like the effect of the one that sinned: for the judgment on that one trespass was condemnation; but the gift of grace is for many offenses, and brings justification."96 Now it is clear that the one sin originally inherited, even if it were the only one involved, makes men liable to condemnation. Yet grace justifies a man for many offenses, both the sin which he originally inherited in common with all the others and also the multitude of sins which he has committed on his own.
51.
However, when he [the apostle] says, shortly after, "Therefore, as the offense of one man led all men to condemnation, so also the righteousness of one man leads all men to the life of justification,"97 he indicates sufficiently that everyone born of Adam is subject to damnation, and no one, unless reborn of Christ, is free from such a damnation.
52.
And after this discussion of punishment through one man and grace through the Other, as he deemed sufficient for that part of the epistle, the apostle passes on to speak of the great mystery of holy baptism in the cross of Christ, and to do this so that we may understand nothing other in the baptism of Christ than the likeness of the death of Christ. The death of Christ crucified is nothing other than the likeness of the forgiveness of sins--so that in the very same sense in which the death is real, so also is the forgiveness of our sins real, and in the same sense in which his resurrection is real, so also in us is there authentic justification.
He asks: "What, then, shall we say? Shall we continue in sin, that grace may abound?"98--for he had previously said, "But where sin abounded, grace did much more abound."99 And therefore he himself raised the question whether, because of the abundance of grace that follows sin, one should then continue in sin. But he answers, "God forbid!" and adds, "How shall we, who are dead to sin, live any longer therein?"100 Then, to show that we are dead to sin, "Do you not know that all we who were baptized in Christ Jesus were baptized into his death?"101
If, therefore, the fact that we are baptized into the death of Christ shows that we are dead to sin, then certainly infants who are baptized in Christ die to sin, since they are baptized into his own death. For there is no exception in the saying, "All we who are baptized into Christ Jesus are baptized into his death." And the effect of this is to show that we are dead to sin.
Yet what sin do infants die to in being reborn except that which they inherit in being born? What follows in the epistle also pertains to this: "Therefore we were buried with him by baptism into death; that, as Christ was raised up from the dead by the glory of the Father, even so we also should walk in the newness of life. For if we have been united with him in the likeness of his death, we shall be also united with him in the likeness of his resurrection, knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we are dead with Christ, we believe that we shall also live with him: knowing that Christ, being raised from the dead, dies no more; death has no more dominion over him. For the death he died, he died to sin, once for all; but the life he lives, he lives unto God. So also, reckon yourselves also to be dead to sin, but alive unto God through Christ Jesus."102
Now, he had set out to prove that we should not go on sinning, in order that thereby grace might abound, and had said, "If we have died to sin, how, then, shall we go on living in it?" And then to show that we were dead to sin, he had added, "Know you not, that as many of us as were baptized into Jesus Christ were baptized into his death?" Thus he concludes the passage as he began it. Indeed, he introduced the death of Christ in order to say that even he died to sin. To what sin, save that of the flesh in which he existed, not as sinner, but in "the likeness of sin" and which was, therefore, called by the name of sin? Thus, to those baptized into the death of Christ--into which not only adults but infants as well are baptized--he says, "So also you should reckon yourselves to be dead to sin, but alive to God in Christ Jesus."
53. Whatever was done, therefore, in the crucifixion of Christ, his burial, his resurrection on the third day, his ascension into heaven, his being seated at the Father's right hand--all these things were done thus, that they might not only signify their mystical meanings but also serve as a model for the Christian life which we lead here on the earth. Thus, of his crucifixion it was said, "And they that are Jesus Christ's have crucified their own flesh, with the passions and lusts thereof"103; and of his burial, "For we are buried with Christ by baptism into death"; of his resurrection, "Since Christ is raised from the dead through the glory of the Father, so we also should walk with him in newness of life"; of his ascension and session at the Father's right hand: "But if you have risen again with Christ, seek the things which are above, where Christ is sitting at the right hand of God. Set your affection on things above, not on things on the earth. For you are dead, and your life is hid with Christ in God."104
54.
Now what we believe concerning Christ's future actions, since we confess that he will come again from heaven to judge the living and the dead, does not pertain to this life of ours as we live it here on earth, because it belongs not to his deeds already done, but to what he will do at the close of the age. To this the apostle refers and goes on to add, "When Christ, who is your life, shall appear, you shall then also appear with him in glory."105
55.
There are two ways to interpret the affirmation that he "shall judge the living and the dead." On the one hand, we may understand by "the living" those who are not yet dead but who will be found living in the flesh when he comes; and we may understand by "the dead" those who have left the body, or who shall have left it before his coming. Or, on the other hand, "the living" may signify "the righteous," and "the dead" may signify "the unrighteous"--since the righteous are to be judged as well as the unrighteous. For sometimes the judgment of God is passed upon the evil, as in the word, "But they who have done evil [shall come forth] to the resurrection of judgment."106 And sometimes it is passed upon the good, as in the word, "Save me, O God, by thy name, and judge me in thy strength."107 Indeed, it is by the judgment of God that the distinction between good and evil is made, to the end that, being freed from evil and not destroyed with the evildoers, the good may be set apart at his right hand.108 This is why the psalmist cried, "Judge me, O God," and, as if to explain what he had said, "and defend my cause against an unholy nation."109