<after quoting and discussing First Apology 61>
Some Christians might not be so easily convinced. For example, Ortlund
counters that Justin uses the term “baptism,” along with terms like “washing”
and “bath,” as a metonymy—that is, a figure of speech whereby a concept
is referred to by the name of something closely associated with that concept—“for
the entire process” of things leading up to baptism. Because of this, Ortlund
concludes that just because a Church Father speaks of “baptism” as regenerating
someone, it doesn’t necessarily follow that the actual rite of water baptism is
a cause of salvation. Here’s the relevant quote from Justin:
By reason, therefore, of this laver of repentance and knowledge of
God, which has been ordained on account of the transgression of God’s
people, as Isaiah cries, we have believed, and testify that that very
baptism which he announced is alone able to purify those who have
repented; and this is the water of life. . . .
For what is the use of that baptism which cleanses the flesh and body alone? Baptize
the soul from wrath from covetousness, from envy, and from hatred. (Dialogue
with Trypho, ch. 14)
Notice that Justin speaks of “repentance” and “knowledge of God” as
the “laver” (or washing), “the water of life,” and “baptism.” He even
juxtaposes a baptism that cleanses the body and a baptism that cleanses the
soul. It would seem, therefore, that Justin doesn’t think the rite of baptism
actually brings about salvation. Rather, it’s repentance. As Ortlund states,”
what’s the baptism that cleanses the soul? Repentance. You repent, and that baptizes
your soul.” And such repentance is called “baptism” because baptism is closely
associated with repentance insofar as baptism is the sign of repentance.
The first thing we can say in response is that Ortlund simply assumes
a particular directionality in the metonymy. He reasons that the actions
preceding the rite of baptism are in fact the actions that save us, and they
are spoken of as “baptism” because of their close association to the
actual rite of baptism.
However, the reverse could just as easily be true. It could very well be that Justin speaks of the preceding actions as saving actions because of their close association to the in fact saving action of baptism. In other words, it would be that Justin speaks of the things that precede baptism—namely, “repentance” and “knowledge of God”—as “purifying” us and saving us because they lead to, and are necessary conditions for, using the instrument that in fact saves: baptism.
This reading isn’t merely hypothetical. It seems to be the most
probable reading. One reason is that Justin says in the two passages initially
quoted above that baptism regenerates us by way of remitting our sins. This
means he believes that baptism is that which in fact saves us, at least in an instrumental
way.
Another factor that supports this reading is that Justin explicitly
teaches that the ritual washing by itself cannot save. Note the quote
from above: “For what is the use of that baptism which cleanses the flesh nd
body alone?” Justin’s point is that the ritual washing itself is ineffective
for our salvation/ Repentance, at least for adults, must accompany such a
washing. This is why he says, “Baptize the soul from wrath and from
covetousness, from envy, and from hatred.” A mere ritual washing isn’t going to
do anything. There must be a corresponding spiritual conformity to what
the washing signifies; otherwise, it’s futile.
But just because repentance must accompany the ritual washing for us
to be saved that doesn’t mean the repentance by itself—without the
washing—is what in fact saves. Repentance is the necessary prerequisite for
the ritual washing, and both together bring about our salvation. As
Jesus teaches in Mark 16:16, “he who believes [also repents] and is baptized
will be saved.” Given that repentance is a necessary prerequisite for the
ritual washing through which we are saved—i.e., baptism—it makes sense that
Justin would use a metonymy and speak of such repentance as being the “baptism”
that saves us.
So Justin Martyr can still be a witness for the early Christian belief
that baptism is an instrumental cause of regeneration, or salvation. (Karlo
Broussard, Baptism Now Saves You: How Water and Spirit Give Eternal Life [El
Cajon, Calif.: Catholic Answers Press, 2025], 73-76)
