The New Testament really does not give any specific instructions on how to do a Christian baptism. In the first century, people were doing baptisms for about twenty years or more before the first book of the New Testament was even written. The first Christians were Jews who had become followers of Jesus Christ. They were from a liturgical background. Liturgical worship is the type of worship that was practiced in the Temple and in the synagogues. They even kept the Jewish Hours of Prayer. In the Book of Acts, it says that Sts. Peter and John went to the Temple to pray at the Ninth Hour.
Now Peter and John went up together into the Temple at the hour of prayer, being the ninth hour. (Acts 3:1)
The Ninth Hour was called "the hour of prayer" in Acts. It was a set time for liturgical worship in the Jewish Temple.
Many of the practices of the ancient Church were passed on by word of mouth and not written down. (I Cor. 11:2, NKJV; II Thess. 2:15) It was unnecessary to write down detailed instructions on how to do a baptism if everyone who did them had already known how.
In the writings of ancient Christian writers and the Church Fathers, it is possible to see how ancient Christians performed baptisms. The various actions such as the exorcisms, the renunciation of the devil, and the consecration of the waters are described in their writings.
In A Treatise on the Grace of Christ and on Original Sin, Blessed Augustine wrote about the exorcisms done in the ancient Christian Baptismal rite.
The very Sacraments indeed of the Church, which she administers with due ceremony, according to the authority of very ancient tradition (so that these men, notwithstanding their opinion that the Sacraments are imitatively rather than really used in the case of infants, still do not venture to reject them with open disapproval), — the very Sacraments, I say, of the holy Church show plainly enough that infants, even when fresh from the womb, are delivered from the bondage of the devil through the grace of Christ. For, to say nothing of the fact that they are baptized for the remission of sins by no fallacious, but by a true and faithful mystery, there is previously wrought on them the exorcism and the exsufflation of the hostile power, which they profess to renounce by the mouth of those who bring them to baptism. (A Treatise on the Grace of Christ and on Original Sin, chapter 45, by Blessed Augustine of Hippo, 354-430 A.D., vol. 5, pp. 253-254, Nicene and Post-Nicene Fathers, First Series)
There are others who wrote about the renunciation of the devil.
To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. (The Chaplet, chapter 3, by Tertullian, 145-220 A.D., vol. 3, p. 94, Ante-Nicene Fathers)
For he who comes down in faith to the laver of regeneration, and renounces the devil, and joins himself to Christ; who denies the enemy, and makes the confession that Christ is God; who puts off the bondage, and puts on the adoption, — he comes up from the baptism brilliant as the sun, flashing forth the beams of righteousness, and, which is indeed the chief thing, he returns a son of God and joint-heir with Christ. (The Discourse on the Holy Theophany, paragraph 10, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 237, Ante-Nicene Fathers)
After this the Holy of holies was opened to you, you entered the sanctuary of regeneration; recall what you were asked, and remember what you answered. You renounced the devil and his works, the world with its luxury and pleasures. That utterance of yours is preserved not in the tombs of the dead, but in the book of the living. (On the Mysteries, chapter 2, by St. Ambrose of Milan, 340-397 A.D., vol. 10, p. 317, Nicene and Post-Nicene Fathers, Second Series)
In an Orthodox baptism, the baptismal candidate and his or her sponsors (God-parents) renounce the devil, his pomp, and his angels. They even turn to the West — symbolically, the place of darkness — and spit on the devil. If the baptismal candidate is a baby or small child, then only the parents of the child and the sponsors renounce the devil and spit on him.
The water to be used in baptism is first consecrated before anyone is immersed in it. This is also an unwritten tradition which cannot be found in the pages of the Bible, but is in the writings of the Church Fathers. St. Basil the Great wrote about the consecration of the waters of baptism in his writings.
Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? (On the Holy Spirit, chapter 27, by St. Basil the Great, 329-379 A.D., vol. 8, p. 42, Nicene and Post-Nicene Fathers, Second Series)
The priest makes the sign of the Cross in the waters. Blessed Augustine wrote about the practice of making the sign of the Cross in the baptismal waters in his writings.
But even though the Cross of Christ signified no more than what was said by the apostle, “And they who are Jesus Christ’s have crucified the flesh with the passions and lusts” (Gal. 5:24), how great a good it is! And yet it does not this, unless the good spirit be lusting against the flesh, seeing that it was the opposing, or, in other words, the evil spirit that constructed the Cross of Christ. And lastly, as every one knows, what else is the sign of Christ but the Cross of Christ? For unless that sign be applied, whether it be to the foreheads of believers, or to the very water out of which they are regenerated, or to the oil with which they receive the anointing chrism, or to the sacrifice that nourishes them, none of them is properly administered. How then can it be that no good is signified by that which is done by the wicked, when by the Cross of Christ, which the wicked made, every good thing is sealed to us in the celebration of His sacraments? But here we stop; and what follows we shall consider at another time in the course of dissertation, as God shall grant us assistance. (Tractate 118, paragraph 5, by Blessed Augustine of Hippo, 354-430 A.D., vol. 7, p. 432, Nicene and Post-Nicene Fathers, First Series)
Before the baptismal candidate is immersed in the baptismal waters, the priest anoints him or her with olive oil. St. Cyril of Jerusalem wrote about this tradition in his writings.
Then, when ye were stripped, ye were anointed with exorcised oil, from the very hairs of your head to your feet, and were made partakers of the good olive-tree, Jesus Christ. For ye were cut off from the wild olive-tree, and grafted into the good one, and were made to share the fatness of the true olive-tree. (Rom. 11:17-21) The exorcised oil therefore was a symbol of the participation of the fatness of Christ, being a charm to drive away every trace of hostile influence. For as the breathing of the saints, and the invocation of the Name of God, like fiercest flame, scorch and drive out evil spirits, so also this exorcised oil receives such virtue by the invocation of God and by prayer, as not only to burn and cleanse away the traces of sins, but also to chase away all the invisible powers of the evil one. (The Catechetical Lectures, Lecture XX, paragraph 3, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, p. 147, Nicene and Post-Nicene Fathers, Second Series)
The use of olive oil in baptism was pre-figured by the dove returning to Noah with an olive branch in her beak after the Flood.
And the dove returned to him in the evening, and had a leaf of olive, a sprig in her mouth; and Noe knew that the water had ceased from off the Earth. (Gen. 8:11, LXX)
Olive oil is employed in baptism as a significant of our anointing, and as making us anointed, and as announcing to us through the Holy Spirit God’s pity: for it was the fruit of the olive that the dove brought to those who were saved from the flood. (Gen. 8:11) (An Exact Exposition of the Orthodox Faith, Book IV, chapter 9, by St. John of Damascus, 645-750 A.D., vol. 9, part 2, p. 79, Nicene and Post-Nicene Fathers, Second Series)
The baptismal candidate is immersed three times in the water. The three immersions represent the three day burial of Christ in the tomb.
Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. (The Chaplet, chapter 3, by Tertullian, 145-220 A.D., vol. 3, p. 94, Ante-Nicene Fathers)
After these things, ye were led to the holy pool of Divine Baptism, as Christ was carried from the Cross to the Sepulchre which is before our eyes And each of you was asked, whether he believed in the name of the Father, and of the Son, and of the Holy Ghost, and ye made that saving confession, and descended three times into the water, and ascended again; here also hinting by a symbol at the three days burial of Christ. (The Catechetical Lectures, Lecture XX, paragraph 4, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, pp. 147-148, Nicene and Post-Nicene Fathers, Second Series)
In three immersions, then, and with three invocations, the great Mystery of Baptism is performed, to the end that the type of death may be fully figured, and that by the tradition of the divine knowledge the baptized may have their souls enlightened. It follows that if there is any grace in the water, it is not of the nature of water, but of the presence of the Spirit. (On the Holy Spirit, chapter 15, by St. Basil the Great, 329-379 A.D., vol. 8, p. 22, Nicene and Post-Nicene Fathers, Second Series)
And we in receiving Baptism, in imitation of our Lord and Teacher and Guide, are not indeed buried in the earth (for this is the shelter of the body that is entirely dead, covering the infirmity and decay of our nature), but coming to the element akin to earth, to water, we conceal ourselves in that as the Saviour did in the earth: and by doing this thrice we represent for ourselves that grace of the Resurrection which was wrought in three days: and this we do, not receiving the Sacrament in silence, but while there are spoken over us the Names of the Three Sacred Persons on Whom we believed, in Whom we also hope, from Whom comes to us both the fact of our present and the fact of our future existence. (On the Baptism of Christ, by St. Gregory of Nyssa, 331-395 A.D., vol. 5, p. 520, Nicene and Post-Nicene Fathers, Second Series)
If it is not possible to baptize someone by immersion, there is an alternate method. It is triple affusion (that is, pouring). Water is poured on the head of the baptismal candidate three times and the baptismal formula is pronounced.
And concerning baptism, thus baptize ye: having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before. (The Didache, chapter 7, written between 80 and 120 A.D., vol. 7, p. 379, Ante-Nicene Fathers)
The baptismal formula that the priest says in an Orthodox baptism is the one that our Lord commanded to be used in the Gospels.
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (St. Matt. 28:19,20)
The priest says the baptismal formula in the third person and not in the first person as is so commonly done in the West. He says, "The servant of God (or handmaiden of God), (name), is baptized in the name of the Father, and of the Son, and of the Holy Spirit." This is done this way because only God can truly baptize someone. The priest is merely the guardian of the Holy Mysteries. (I Cor. 4:1)
Then, the newly baptized person puts on a white baptismal robe. This tradition was mentioned in the writings of St. Ambrose.
After this white robes were given to you as a sign that you were putting off the covering of sins, and putting on the chaste veil of innocence, of which the prophet said: “Thou shalt sprinkle me with hyssop and I shall be cleansed, Thou shalt wash me and I shall be made whiter than snow.” (Psalm 50:7, LXX) For he who is baptized is seen to be purified both according to the Law and according to the Gospel: according to the Law, because Moses sprinkled the blood of the lamb with a bunch of hyssop (Ex. 12:22); according to the Gospel, because Christ’s garments were white as snow, when in the Gospel He showed forth the glory of His Resurrection. He, then, whose guilt is remitted is made whiter than snow. So that God said by Isaiah: “Though your sins be as scarlet, I will make them white as snow.” (Isaiah 1:18) (On the Mysteries, chapter 7, by St. Ambrose of Milan, 340-397 A.D., vol. 10, p. 321, Nicene and Post-Nicene Fathers, Second Series)
After the baptism, in compliance with the Church canons, the newly baptized person is chrismated with the Holy Chrism and sealed with the Holy Spirit.* After Jesus was baptized, the Holy Spirit descended upon Him in the form of a dove. After our baptisms, the Sacrament of Chrismation should be rendered. These two Sacraments go together. It really does not make much sense to separate them. I will write more about the Sacrament of Chrismation in some later blogs.
Steve
* They who are baptized must after Baptism be anointed with the Heavenly Chrism, and be partakers of the Kingdom of Christ. (Canon XLVIII, Council of Laodicea, met sometime between 343 and 381 A.D., vol. 14, p. 154, Nicene and Post-Nicene Fathers, Second Series)
The canons of the Council of Laodicea were accepted by the Quinisext Council in its Second Canon in 692 A.D.
But we set our seal likewise upon all the other holy canons set forth by our holy and blessed Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nice, and those at Ancyra, further those at NeoCaesarea and likewise those at Gangra, and besides, those at Antioch in Syria: those too at Laodicea in Phrygia. (Canon II, Quinisext Council, 692 A.D., vol. 14, p. 361, Nicene and Post-Nicene Fathers, Second Series)
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Now Peter and John went up together into the Temple at the hour of prayer, being the ninth hour. (Acts 3:1)
The Ninth Hour was called "the hour of prayer" in Acts. It was a set time for liturgical worship in the Jewish Temple.
Many of the practices of the ancient Church were passed on by word of mouth and not written down. (I Cor. 11:2, NKJV; II Thess. 2:15) It was unnecessary to write down detailed instructions on how to do a baptism if everyone who did them had already known how.
In the writings of ancient Christian writers and the Church Fathers, it is possible to see how ancient Christians performed baptisms. The various actions such as the exorcisms, the renunciation of the devil, and the consecration of the waters are described in their writings.
In A Treatise on the Grace of Christ and on Original Sin, Blessed Augustine wrote about the exorcisms done in the ancient Christian Baptismal rite.
The very Sacraments indeed of the Church, which she administers with due ceremony, according to the authority of very ancient tradition (so that these men, notwithstanding their opinion that the Sacraments are imitatively rather than really used in the case of infants, still do not venture to reject them with open disapproval), — the very Sacraments, I say, of the holy Church show plainly enough that infants, even when fresh from the womb, are delivered from the bondage of the devil through the grace of Christ. For, to say nothing of the fact that they are baptized for the remission of sins by no fallacious, but by a true and faithful mystery, there is previously wrought on them the exorcism and the exsufflation of the hostile power, which they profess to renounce by the mouth of those who bring them to baptism. (A Treatise on the Grace of Christ and on Original Sin, chapter 45, by Blessed Augustine of Hippo, 354-430 A.D., vol. 5, pp. 253-254, Nicene and Post-Nicene Fathers, First Series)
There are others who wrote about the renunciation of the devil.
To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. (The Chaplet, chapter 3, by Tertullian, 145-220 A.D., vol. 3, p. 94, Ante-Nicene Fathers)
For he who comes down in faith to the laver of regeneration, and renounces the devil, and joins himself to Christ; who denies the enemy, and makes the confession that Christ is God; who puts off the bondage, and puts on the adoption, — he comes up from the baptism brilliant as the sun, flashing forth the beams of righteousness, and, which is indeed the chief thing, he returns a son of God and joint-heir with Christ. (The Discourse on the Holy Theophany, paragraph 10, by St. Hippolytus of Rome, 170-236 A.D., vol. 5, p. 237, Ante-Nicene Fathers)
After this the Holy of holies was opened to you, you entered the sanctuary of regeneration; recall what you were asked, and remember what you answered. You renounced the devil and his works, the world with its luxury and pleasures. That utterance of yours is preserved not in the tombs of the dead, but in the book of the living. (On the Mysteries, chapter 2, by St. Ambrose of Milan, 340-397 A.D., vol. 10, p. 317, Nicene and Post-Nicene Fathers, Second Series)
In an Orthodox baptism, the baptismal candidate and his or her sponsors (God-parents) renounce the devil, his pomp, and his angels. They even turn to the West — symbolically, the place of darkness — and spit on the devil. If the baptismal candidate is a baby or small child, then only the parents of the child and the sponsors renounce the devil and spit on him.
The water to be used in baptism is first consecrated before anyone is immersed in it. This is also an unwritten tradition which cannot be found in the pages of the Bible, but is in the writings of the Church Fathers. St. Basil the Great wrote about the consecration of the waters of baptism in his writings.
Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized. On what written authority do we do this? Is not our authority silent and mystical tradition? (On the Holy Spirit, chapter 27, by St. Basil the Great, 329-379 A.D., vol. 8, p. 42, Nicene and Post-Nicene Fathers, Second Series)
The priest makes the sign of the Cross in the waters. Blessed Augustine wrote about the practice of making the sign of the Cross in the baptismal waters in his writings.
But even though the Cross of Christ signified no more than what was said by the apostle, “And they who are Jesus Christ’s have crucified the flesh with the passions and lusts” (Gal. 5:24), how great a good it is! And yet it does not this, unless the good spirit be lusting against the flesh, seeing that it was the opposing, or, in other words, the evil spirit that constructed the Cross of Christ. And lastly, as every one knows, what else is the sign of Christ but the Cross of Christ? For unless that sign be applied, whether it be to the foreheads of believers, or to the very water out of which they are regenerated, or to the oil with which they receive the anointing chrism, or to the sacrifice that nourishes them, none of them is properly administered. How then can it be that no good is signified by that which is done by the wicked, when by the Cross of Christ, which the wicked made, every good thing is sealed to us in the celebration of His sacraments? But here we stop; and what follows we shall consider at another time in the course of dissertation, as God shall grant us assistance. (Tractate 118, paragraph 5, by Blessed Augustine of Hippo, 354-430 A.D., vol. 7, p. 432, Nicene and Post-Nicene Fathers, First Series)
Before the baptismal candidate is immersed in the baptismal waters, the priest anoints him or her with olive oil. St. Cyril of Jerusalem wrote about this tradition in his writings.
Then, when ye were stripped, ye were anointed with exorcised oil, from the very hairs of your head to your feet, and were made partakers of the good olive-tree, Jesus Christ. For ye were cut off from the wild olive-tree, and grafted into the good one, and were made to share the fatness of the true olive-tree. (Rom. 11:17-21) The exorcised oil therefore was a symbol of the participation of the fatness of Christ, being a charm to drive away every trace of hostile influence. For as the breathing of the saints, and the invocation of the Name of God, like fiercest flame, scorch and drive out evil spirits, so also this exorcised oil receives such virtue by the invocation of God and by prayer, as not only to burn and cleanse away the traces of sins, but also to chase away all the invisible powers of the evil one. (The Catechetical Lectures, Lecture XX, paragraph 3, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, p. 147, Nicene and Post-Nicene Fathers, Second Series)
The use of olive oil in baptism was pre-figured by the dove returning to Noah with an olive branch in her beak after the Flood.
And the dove returned to him in the evening, and had a leaf of olive, a sprig in her mouth; and Noe knew that the water had ceased from off the Earth. (Gen. 8:11, LXX)
Olive oil is employed in baptism as a significant of our anointing, and as making us anointed, and as announcing to us through the Holy Spirit God’s pity: for it was the fruit of the olive that the dove brought to those who were saved from the flood. (Gen. 8:11) (An Exact Exposition of the Orthodox Faith, Book IV, chapter 9, by St. John of Damascus, 645-750 A.D., vol. 9, part 2, p. 79, Nicene and Post-Nicene Fathers, Second Series)
The baptismal candidate is immersed three times in the water. The three immersions represent the three day burial of Christ in the tomb.
Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. (The Chaplet, chapter 3, by Tertullian, 145-220 A.D., vol. 3, p. 94, Ante-Nicene Fathers)
After these things, ye were led to the holy pool of Divine Baptism, as Christ was carried from the Cross to the Sepulchre which is before our eyes And each of you was asked, whether he believed in the name of the Father, and of the Son, and of the Holy Ghost, and ye made that saving confession, and descended three times into the water, and ascended again; here also hinting by a symbol at the three days burial of Christ. (The Catechetical Lectures, Lecture XX, paragraph 4, by St. Cyril of Jerusalem, 318-386 A.D., vol. 7, pp. 147-148, Nicene and Post-Nicene Fathers, Second Series)
In three immersions, then, and with three invocations, the great Mystery of Baptism is performed, to the end that the type of death may be fully figured, and that by the tradition of the divine knowledge the baptized may have their souls enlightened. It follows that if there is any grace in the water, it is not of the nature of water, but of the presence of the Spirit. (On the Holy Spirit, chapter 15, by St. Basil the Great, 329-379 A.D., vol. 8, p. 22, Nicene and Post-Nicene Fathers, Second Series)
And we in receiving Baptism, in imitation of our Lord and Teacher and Guide, are not indeed buried in the earth (for this is the shelter of the body that is entirely dead, covering the infirmity and decay of our nature), but coming to the element akin to earth, to water, we conceal ourselves in that as the Saviour did in the earth: and by doing this thrice we represent for ourselves that grace of the Resurrection which was wrought in three days: and this we do, not receiving the Sacrament in silence, but while there are spoken over us the Names of the Three Sacred Persons on Whom we believed, in Whom we also hope, from Whom comes to us both the fact of our present and the fact of our future existence. (On the Baptism of Christ, by St. Gregory of Nyssa, 331-395 A.D., vol. 5, p. 520, Nicene and Post-Nicene Fathers, Second Series)
If it is not possible to baptize someone by immersion, there is an alternate method. It is triple affusion (that is, pouring). Water is poured on the head of the baptismal candidate three times and the baptismal formula is pronounced.
And concerning baptism, thus baptize ye: having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before. (The Didache, chapter 7, written between 80 and 120 A.D., vol. 7, p. 379, Ante-Nicene Fathers)
The baptismal formula that the priest says in an Orthodox baptism is the one that our Lord commanded to be used in the Gospels.
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. (St. Matt. 28:19,20)
The priest says the baptismal formula in the third person and not in the first person as is so commonly done in the West. He says, "The servant of God (or handmaiden of God), (name), is baptized in the name of the Father, and of the Son, and of the Holy Spirit." This is done this way because only God can truly baptize someone. The priest is merely the guardian of the Holy Mysteries. (I Cor. 4:1)
Then, the newly baptized person puts on a white baptismal robe. This tradition was mentioned in the writings of St. Ambrose.
After this white robes were given to you as a sign that you were putting off the covering of sins, and putting on the chaste veil of innocence, of which the prophet said: “Thou shalt sprinkle me with hyssop and I shall be cleansed, Thou shalt wash me and I shall be made whiter than snow.” (Psalm 50:7, LXX) For he who is baptized is seen to be purified both according to the Law and according to the Gospel: according to the Law, because Moses sprinkled the blood of the lamb with a bunch of hyssop (Ex. 12:22); according to the Gospel, because Christ’s garments were white as snow, when in the Gospel He showed forth the glory of His Resurrection. He, then, whose guilt is remitted is made whiter than snow. So that God said by Isaiah: “Though your sins be as scarlet, I will make them white as snow.” (Isaiah 1:18) (On the Mysteries, chapter 7, by St. Ambrose of Milan, 340-397 A.D., vol. 10, p. 321, Nicene and Post-Nicene Fathers, Second Series)
After the baptism, in compliance with the Church canons, the newly baptized person is chrismated with the Holy Chrism and sealed with the Holy Spirit.* After Jesus was baptized, the Holy Spirit descended upon Him in the form of a dove. After our baptisms, the Sacrament of Chrismation should be rendered. These two Sacraments go together. It really does not make much sense to separate them. I will write more about the Sacrament of Chrismation in some later blogs.
Steve
* They who are baptized must after Baptism be anointed with the Heavenly Chrism, and be partakers of the Kingdom of Christ. (Canon XLVIII, Council of Laodicea, met sometime between 343 and 381 A.D., vol. 14, p. 154, Nicene and Post-Nicene Fathers, Second Series)
The canons of the Council of Laodicea were accepted by the Quinisext Council in its Second Canon in 692 A.D.
But we set our seal likewise upon all the other holy canons set forth by our holy and blessed Fathers, that is, by the 318 holy God-bearing Fathers assembled at Nice, and those at Ancyra, further those at NeoCaesarea and likewise those at Gangra, and besides, those at Antioch in Syria: those too at Laodicea in Phrygia. (Canon II, Quinisext Council, 692 A.D., vol. 14, p. 361, Nicene and Post-Nicene Fathers, Second Series)
Bibliography
Ante-Nicene Fathers, edited by Alexander Roberts, D.D. & James Donaldson, LL.D., volumes 1-10, Hendrickson Publishers, Peabody, Massachusetts
Nicene and Post-Nicene Fathers, First Series, edited by Philip Schaff, D.D., LL.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
Nicene and Post-Nicene Fathers, Second Series, edited by Philip Schaff, D.D., LL.D. & Henry Wace, D.D., volumes 1-14, Hendrickson Publishers, Inc., Peabody, Massachusetts
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