Advocates Of Baptismal Regeneration Rely On Implicit Arguments

In a post last year, I discussed several implicit lines of evidence for belief in justification apart from baptism among the early extrabiblical sources. As I mentioned there, all of us rely on implicit reasoning across many contexts in life, including when making judgments about Biblical and patristic issues. You wouldn't be able to function for a single day in your life without relying on implicit reasoning at some point. I gave some examples of how advocates of baptismal regeneration use some implicit arguments to support their own position. Yet, people often reject implicit arguments because of their implicit rather than explicit nature, or they assign implicit arguments less significance than those arguments actually have. Even many opponents of baptismal regeneration seem to get taken in by that sort of bad reasoning, to the point that they won't cite any extrabiblical sources who seem to support their view in an implicit way, since the evidence isn't explicit. Whether that's due to peer pressure, confusing a preference for explicit evidence with a need for it, or whatever else, it's a mistake.

Early Extrabiblical Sources On Jesus' Childhood

It's sometimes argued that the infancy narratives were added to Matthew and/or Luke sometime after the documents were originally published, perhaps even as late as around the time of Marcion. Or an infancy narrative will be considered part of the original document, but the document will be dated late, such as in the 90s or even sometime in the second century.

Implicit Exclusions Of Baptismal Regeneration In Early Christian Literature

As I discussed in another post, we find baptismal regeneration contradicted in a large number and variety of ways in the extrabiblical sources before the Reformation. Sometimes an exclusion of baptism as a means of justification is implicit rather than explicit.

And people will often object to the use of implicit evidence. But we all rely on it. For example, we depend on implicit evidence when deciding how to translate a word in a document, basing our conclusion on what the surrounding context seems to imply. Christians have often said, rightly, that it's unreasonable for a Muslim to ask us for a passage in the gospels in which Jesus says "I am God. Worship me." or some equivalent. A term like "Trinity" doesn't have to appear in the Bible for Trinitarianism to be Biblical. Roman Catholics often use arguments from typology that aren't explicit. And so on. Advocates of baptismal regeneration rely on implicit argumentation in the context of supporting that doctrine. The appeal to alleged references to baptism in terms like "water" in John 3:5 and "washing" in Titus 3:5 relies on implicit argumentation, so does their reasoning that baptismal regeneration has been in effect during certain circumstances and not in others (e.g., not being applicable during the Old Testament era and some portion or all of Jesus' public ministry), etc. Since proponents of baptismal regeneration rely on implicit argumentation in their reasoning about the subject, they're not in a position to object to their opponents' use of implicit argumentation. The fact that we prefer explicit evidence doesn't mean that implicit evidence has no value. Something can be less valuable, yet still have value to some extent. The nature of life is such that evidence comes in both implicit and explicit forms, with people sometimes disagreeing about whether something is implicit or explicit, and we have to take all of the evidence into account.

What if men like Papias and Polycarp weren't eyewitnesses of the apostles?

I've argued, in other posts here and elsewhere, that they were. But if they weren't, what would follow?

There still would have been other individuals in early church history who had been an eyewitness of one or more of the apostles. There would have been many eyewitnesses, and some of them would have lived well into the second century. That's the nature of life. Skeptical challenges to the eyewitness status of individuals like Papias and Polycarp don't change that. It's not as though the presence of eyewitnesses depends on the status of particular individuals who have traditionally been thought to have been eyewitnesses of the apostles. The fact that eyewitnesses would have existed and have lived until well into the second century can't reasonably be denied. Keep that in mind when you see people questioning the eyewitness status of certain people.

And even those who weren't eyewitnesses could have been in a good position to have had significant information. They were contemporaries of the apostles, lived in an area where one or more apostles had been, etc. Think of the evidence for the apostle John's long lifespan and his interactions with Christians and churches in Asia Minor, for example. On his long lifespan, see here. For a discussion of the evidence for his influence on the Asia Minor region, go here. That post is focused on Ephesus, but much of what's said there is also applicable to Smyrna and other locations in the area. It's not as though Polycarp had to be a disciple of John in order to have had significant information about John and other eyewitnesses of Jesus. Polycarp was in the right place, at the right time, in the right sort of leadership position to have had a lot of reliable information about Jesus and the apostles, even if he wasn't a disciple of John (though the evidence suggests he was).

Anytime skeptics raise doubts about an issue like whether a certain person was an eyewitness of the apostles or whether a New Testament author was an eyewitness of whatever type, it's helpful to begin by asking what's at stake. Even if the skeptic's position were granted for the sake of argument, what would follow from it? Often, even if we granted the skeptic's position, the source in question still offers a large amount of evidence against the skeptic's view of Christianity.

The Debate Between Joe Heschmeyer And Ryan Hemelaar On Baptism And Salvation

The large majority of what I would argue regarding both the Biblical evidence and the extrabiblical evidence didn't come up in the debate. See here for a collection of resources outlining my views on many of the relevant issues. I'll say a small amount about some Biblical topics that are relevant to other points I want to make, but my focus here will be on the extrabiblical sources.

Baptism And Justification In Polycarp

It's often claimed that belief in justification through baptism was universal among the church fathers, that everybody between the time of the apostles and the Reformation held that view, or something similar. I've periodically responded to that claim over the years, such as here, and I added some other posts on the subject last year. I want to add a few more this year before collecting links to some of these posts in one place for future reference.

Polycarp's Letter To The Philippians occasionally discusses soteriological issues, but not in a lot of depth. For example:

"'In whom, though now ye see Him not, ye believe, and believing, rejoice with joy unspeakable and full of glory;' into which joy many desire to enter, knowing that 'by grace ye are saved, not of works,' but by the will of God through Jesus Christ….If we please Him in this present world, we shall receive also the future world, according as He has promised to us that He will raise us again from the dead, and that if we live worthily of Him, 'we shall also reign together with Him,' provided only we believe." (1, 5)

The focus is on faith, but he requires works in some sense as well, probably in the sense of works being the fruit of justifying faith. Just before what I quoted in section 1 of the letter, Polycarp refers to how "the strong root of your faith, spoken of in days long gone by, endureth even until now, and bringeth forth fruit to our Lord Jesus Christ". He had noted that justification is "not of works". He connects that comment in section 1 of the letter to 1 Peter 1:8, which refers to believing in Jesus. In that passage, Peter is addressing the present faith of people who are already Christians, so he doesn't have some sort of combination of faith and baptism in view. Polycarp refers, in section 1, to how people want to "enter" the joy referred to in 1 Peter 1:8, so his references to faith and the exclusion of works probably are focused on the beginning of the Christian life at that point. Near the end of Polycarp's letter, he refers again to those who "shall believe in our Lord Jesus Christ" (12). There's no reference to being justified through baptism, being justified in the context of baptism, or anything like that anywhere in the letter. The most natural reading of the references to faith is that they're meant in an unqualified sense, not in the qualified sense of faith accompanied by baptism, faith at the time of baptism, or some such thing.

The letter isn't long, and there isn't much relevant material in it. But what's there leans against baptismal justification rather than in favor of it.

The Importance Of And Evidence For Paul's Authorship Of Ephesians

I've sometimes brought up the importance of Ephesians 6:1-3 in the context of early Christian eschatology. I've also mentioned the evidence Ephesians provides for Jesus' Bethlehem birthplace. And the letter is valuable in other apologetic and non-apologetic contexts. People typically underestimate the importance of Paul's authorship of the document. They also underestimate the evidence for his authorship.

Early, Non-Extant Documents On The Resurrection

The early Christians had a lot of information we don't possess today that's relevant to Jesus' resurrection and other subjects. Few people would deny that Paul communicated some information orally that he didn't write in any of his extant letters, that James knew more about the resurrection appearance to him than what's described in 1 Corinthians 15:7, that the gospel authors only wrote about some of the information they had rather than all of it (John 21:25), and so on.

But it's often asserted or implied that the additional information the early Christians had in such contexts was communicated orally rather than in writing to an inordinate degree. We're told that oral communication is less stable than written communication, that memories and oral traditions wouldn't have held up well over the few decades that passed before the gospels were written, and so forth.

Responses to such objections often take the form of arguing for the reliability of the unwritten transmission of the information in question. Memory is more reliable than the critics suggest. The ancient cultures under consideration had developed sufficient methods for preserving information orally. The gospels should be dated earlier than the critics date them. Etc. Those responses are good as far as they go. However, we need to be careful to not concede too much about the alleged lack of written sources in these contexts.

Resurrection Witnesses Lived More Than Half A Century

Resurrections, both in the sense of resuscitation and in the higher sense of transformation into an immortal state, are often considered the greatest of the miracles attributed to Jesus and the apostles. But the documents that attribute those miracles to them are often dated to the closing decades of the first century or later. I've argued elsewhere that three of the gospels and Acts were written in the mid sixties or earlier. But even if we dated them to later decades, would their testimony about resurrections be too late to be credible? One way of approaching that issue is to ask how many resurrection witnesses would still have been alive in those later decades.

The claims of resurrection come from a large number and variety of sources, and the claims are placed in highly public settings. There's no effort to explain a lack of evidence by claiming that the resurrections were more private. Jesus' reputation as somebody who raised the dead in Matthew 11:5 comes in the midst of a context unlikely to be made up (the doubts of John the Baptist) and is often considered early Q material. (See the discussion in Craig Keener, A Commentary On The Gospel Of Matthew [Grand Rapids, Michigan: Eerdmans, 1999], 333-34, where he mentions that most scholars accept the historicity of Jesus' comments in Matthew 11:5-6.) The raising of the son of the widow of Nain (Luke 7:11-17) is highly public. Its public nature is mentioned frequently and emphatically (7:11-12, 7:17-18, 7:24). Paul refers to hundreds of witnesses of Jesus' resurrection (1 Corinthians 15:5-8). And so on.

Fireproof

20 And he ordered some of the mighty men of his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. 21 Then these men were bound in their cloaks, their tunics,[e] their hats, and their other garments, and they were thrown into the burning fiery furnace. 22 Because the king's order was urgent and the furnace overheated, the flame of the fire killed those men who took up Shadrach, Meshach, and Abednego. 23 And these three men, Shadrach, Meshach, and Abednego, fell bound into the burning fiery furnace.

24 Then King Nebuchadnezzar was astonished and rose up in haste. He declared to his counselors, “Did we not cast three men bound into the fire?” They answered and said to the king, “True, O king.” 25 He answered and said, “But I see four men unbound, walking in the midst of the fire, and they are not hurt; and the appearance of the fourth is like a son of the gods.”

26 Then Nebuchadnezzar came near to the door of the burning fiery furnace; he declared, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out, and come here!” Then Shadrach, Meshach, and Abednego came out from the fire. 27 And the satraps, the prefects, the governors, and the king's counselors gathered together and saw that the fire had not had any power over the bodies of those men. The hair of their heads was not singed, their cloaks were not harmed, and no smell of fire had come upon them (Dan 3:20-27).

There are readers who find this unbelievable or hard to believe. In that regard, the description of Polycarp as fireproof presents a striking parallel to Daniel's friends in the furnace:

Polycarp 15:2

The fire, making the appearance of a vault, like the sail of a vessel filled by the wind, made a wall round about the body of the martyr; and it was there in the midst, not like flesh burning, but like [a loaf in the oven or like] gold and silver refined in a furnace. For we perceived such a fragrant smell, as if it were the wafted odor of frankincense or some other precious spice.

Polycarp 16:1

So at length the lawless men, seeing that his body could not be consumed by the fire, ordered an executioner to go up to him and stab him with a dagger. And when he had done this, there came forth [a dove and] a quantity of blood, so that it extinguished the fire; and all the multitude marvelled that there should be so great a difference between the unbelievers and the elect.

http://www.earlychristianwritings.com/text/martyrdompolycarp-lightfoot.html

The martyrdom of Polycarp is presented as an eyewitness account. To my knowledge, it's generally considered to be authentic. 

The account includes a premonition (5:2), and audible divine voice (9:1). Although an unbeliever will dismiss that as legendary embellishment, it helps to explain Polycarp's indomitable courage in the face to death by torture. 

Polycarp As A Witness To New Testament Authorship

The idea that the gospels initially circulated anonymously is popular in skeptical circles, as illustrated by the recent exchange between Bart Ehrman and Tim McGrew. However, it's an idea that's heavily contradicted by the evidence. Even moderates and liberals have been voicing doubts about it. As I documented in an earlier post, non-Christian, heretical, and Christian sources were naming the gospel authors or describing them with terms like "apostle" and "disciple" (in the highest sense) before Irenaeus commented on the subject in Against Heresies. Those sources go back as early as the first century.

What I want to do in this post is use Polycarp as an example of somebody who probably named the gospel authors (and other New Testament authors) and thereby influenced later authorship attributions, even though he doesn't name the gospel authors in any of his extant material. In other words, we have good reason to think the authorship of the gospels and other New Testament documents was widely discussed prior to Irenaeus, even among sources who don't name or describe the authors in our extant literature. Polycarp is an example.