Hope of Israel Ministries (Ecclesia of YEHOVAH):

The Pagan Origins of Baptismal Regeneration

by HOIM Staff

One key concept adopted from paganism is the idea of baptismal regeneration -- the belief that water itself has the power to cleanse sins and produce spiritual rebirth. This notion was already a cornerstone of pagan religions long before the rise of Christianity. In fact, by the second century, this doctrine had made its way into Christian practices, fundamentally altering the original meaning of baptism.

The problem with this, according to critics, is that it shifts the focus from faith to the physical act of being submerged in water. In pagan belief systems, the emphasis was on water's supernatural power, not on the spiritual state of the person participating in the ritual. This stands in stark contrast to the teachings of early Christianity, where faith and repentance were the true markers of salvation.

Underlying the idea that man, by an action such as baptism, can bring about his own regeneration, is the rejection of the Biblical teaching of sin and, most especially, the truth that sin enslaves man, debilitates man, brings spiritual death to man. The Messiah spoke clearly of this truth:

"To the Jews who had believed him, Jesus said, 'If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.' They answered him, 'We are Abraham’s descendants and have never been slaves of anyone. How can you say that we shall be set free?' Jesus replied, 'I tell you the truth, everyone who sins is a slave to sin'” (John 8:31-34).

The Israelite man in sin must be freed from slavery to sin. He cannot free himself, but must be freed by YEHOVAH God Himself. This is an offensive truth to the unregenerate man, men simply do not like to hear that they are, in fact, totally dependent upon YEHOVAH God’s grace for salvation. They do not want to know that they are incapable of saving themselves, or even of coming unto the Messiah for salvation, outside of YEHOVAH’s gracious drawing (John 6:44). But as the Messiah himself said, we are slaves to sin. Slaves must be freed.

Paul describes the lost Israelite man’s condition with the graphic language of death:

“And you He [YEHOVAH God] made alive, who were dead in trespasses and sins” (Ephesians 2:1).

How can a dead man be made alive? Only by the work of YEHOVAH God, just as he told the Colossians, “When you were dead in your sins and in the uncircumcision of your flesh, God made you alive with Christ” (Colossians 2:13).

This deadness has tremendous results according to the inspired apostle. First, it means that there is no man who, in and of himself, seeks after YEHOVAH God: “There is no one who understands, no one who seeks God” (Romans 3:11). Likewise, there is no man who understands the things of YEHOVAH God unless he is first changed from being “natural” or “carnal” to “spiritual”:

“The man without the spirit does not accept the things that come from the spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned” (1 Corinthians 2:14).

Paul says that when men are alienated from YEHOVAH God, they are His enemies in their minds (Colossians 1:21). These are strong words, and they well describe the hatred and enmity that exists in the heart of the man who continues to live in his rebellion against YEHOVAH God.

What is even more striking is Paul’s absolute belief that this condition cannot be changed by man -- not only is it not the natural man’s desire to be at peace with the Holy One, but it is beyond his capacity to do so, even if he were so inclined. Note Paul’s words in Romans 8:5-8:

"For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the spirit, the things of the spirit. For the mind set on the flesh is death, but the mind set on the spirit is life and peace, because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so; and those who are in the flesh cannot please God."

Those who hold to baptismal regeneration would have us to believe that one passes from being a “natural man” to a “spiritual man” through baptism; yet, from where does this desire to be baptized come? Is YEHOVAH God not pleased when we are baptized? Of course. Yet, Paul said that the one who is still fleshly cannot please YEHOVAH God. If such a person is the enemy of YEHOVAH God, enslaved to sin, how is it that he is able to do such a spiritual and pleasing thing as to desire to be baptized? Obviously, this is impossible.

Baptism signifies our death to the old way of life and our resurrection to new life in the Messiah, as Paul uses it in Romans 6:1-4. Unless we of Israel have died to sin, and been raised with the Messiah in reality prior to our baptism, the symbol becomes meaningless. So we see that the position that posits baptism as the means of regeneration and forgiveness ignores the most basic teachings of Scripture regarding the Israelite man’s inability. In taking the position they do, the baptismal regenerationists not only make man capable of things he is not, but they reduce YEHOVAH’s grace to a mere aid, and make the death of the Messiah a theory that is dependent upon man’s act of obedience, rather than the finished and effective work that the Bible teaches it to be (Hebrews 10:10-14).

When we keep in mind the foundational truth that the Israelite man is unable to save himself, but that salvation is the work of YEHOVAH God, we are able to understand why it is said that we are justified by YEHOVAH’s grace (Titus 3:7), justified by the blood of the Messiah (Romans 5:9), and justified by faith. Grace, and the blood of the Messiah, are both things that are beyond man’s ability to manipulate; and faith, if it is true, saving faith, is the gift of YEHOVAH God as well. Hence, we are justified by YEHOVAH’s action -- not by any action of our own. Never is it said that we are justified by baptism.

In light of the fact that any review of the central passages of the New Testament that directly deal with how a man is made right with YEHOVAH God will lead us to recognize our own inability and the great ability of our God to save, what is to be said concerning those passages, drawn from one context or another, that seem to indicate that we are saved or forgiven by baptism? First, we must point out that it is common for some to confuse the "importance" of baptism with the idea of the "necessity" of baptism.

Indeed, often the fact that the New Testament takes for granted that all believers will be baptized as a profession of their faith is taken to mean that baptism is "how" they became believers in the first place! We shall center our attention on passages of Scripture that are often placed before us as “clear testimony” to the concept of baptismal regeneration.

Back to Babylon

No reference to Baptismal Regeneration is found in the Old Testament from Genesis to Malachi. As for the New Testament age, historical evidence for the authorization of even Infant Baptism remains elusive. Ancient history testifies that Baptismal Regeneration comes from Pagan Babylon. The practice of baptism in pagan religions was based on a belief in the purifying properties of water. In ancient Babylon, according to the Tablets of Maqlu [1], water was important as a spiritual cleansing agent in the cult of Enke, lord of Eridu.

According to Alexander Hislop, as recorded in his work The Two Babylons [2], Baptismal Regeneration goes back to the days of Noah who lived, as it were, in two worlds -- the one before and the one after the flood. As such he was named the Twice-Born. The sudden rise of Baptismal Regeneration is not difficult to account for when we stop to consider the mystic rites of paganism. In the grey mists of time we learn that in ancient Egypt, Chaldea, and Babylon the power of the priesthood was so great that they held the eternal destiny of human souls in their grasp.

The Chaldean priests, descendants of Ham, continued to pervert all truth, and led their people to believe that they could all become like the "second father of mankind," Noah -- a "twice-born" man -- if they would only pass through the baptismal water, and do the required penance connected therewith.

When we study ancient history it becomes apparent how the idea of being a "Twice-Born" man found its way into the lives of the pagans. The knowledge of the new birth was, therefore, known more than 2,000 years before the Messiah spoke to Nicodemus. Hislop states: "Hindus who never opened their ears to Christian instruction, are as familiar with the idea of Baptismal Regeneration as ourselves. The Brahmins make it their distinguishing boast that they are twice-born men. Now the same was the case in Babylon, and there the new birth was conferred by baptism." [3]

According to Hislop, the connection of "regeneration" with the history of Noah, comes out with special evidence in the accounts handed down to us of the Mysteries as celebrated in Ancient Egypt. Plutarch tells that the story of the Egyptian god Osiris was the story of Noah. Osiris was looked upon as dead; he was buried in his ark and committed to the deep. When he finally came out of it again, he was worshipped as being regenerated. In Egypt, the Book of Going Forth by Day [4] contains a treatise on the baptism of newborn children, which is performed to purify them of blemishes acquired in the womb.

Water, especially the Nile's cold water, which was believed to have regenerative powers, was used to baptize the dead in a ritual based on the Osiris myth. Egyptian cults also developed the idea of regeneration through water. The bath preceding initiation into the cult of Isis seems to have been more than a simple ritual purification; it was probably intended to represent symbolically the initiate's death to the life of this world by recalling Osiris' drowning in the Nile.

Tertullian states, in reference to the worship of Mithra, that "the mode of initiation is by baptism. The candidate was assured that therein he was regenerated and pardoned from all his perjuries." Notice what he says in On Baptism 5:

“'But the nations, who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy!' So they do. But they cheat themselves with waters which are widowed. For washing is the channel through which they are initiated into some sacred rites -- of some notorious Isis or Mithras. The gods themselves likewise they honor by washings.

"Moreover, by carrying water around, and sprinkling it, they everywhere expiate country-seats, houses, temples, and whole cities: at all events, at the Apollinarian and Eleusinian games they are baptized [tinguuntur]; and they presume that the effect of their doing that is their regeneration and the remission of the penalties due to their perjuries. Among the ancients, again, whoever had defiled himself with murder, was wont to go in quest of purifying waters.…

"[W]e recognize here also the zeal of the Devil rivaling the things of God, while we find him, too, practicing baptism [baptismum] in his subjects. What similarity is there? The unclean cleanses! The ruiner sets free! The damned absolves! He will, forsooth, destroy his own work, by washing away the sins which he himself inspires!" [5]

Hans Conzelmann cites a 5th century quotation of ancient Orphic literature, on the vicarious initiation of the dead in the mysteries of Bacchus-Dionysus, by the pagan commentator Damascius (On Phaedo §11) [6], and a second-century archaeological inscription confirming similar vicarious initiations involved ritual washing in the mysteries of Mithras. But the citation of Plato shows the Dionysian version began centuries before Christianity. That this Bacchic initiation-salvation ritual involved a baptism (a washing ceremony) is not explicit anywhere, but would be typical (cleansing rituals appear to have been essential to any sacred rite); and, indeed, we can infer it probably served as the precedent taken up by Mithraism.

In the cult of Cybele, a baptism of blood was practiced in the rite of the Taurobolium: where one was covered with the blood of a bull. At first this rite seems to have been to provide the initiate with greater physical vitality, but later it acquired more of a spiritual importance. A well-known inscription attests that he who has received baptism of blood has received a new birth in eternity. However, the fact that this baptism was repeated periodically shows that the idea of complete spiritual regeneration was not associated with it.

The property of immortality was also associated with baptism in the ancient Greek world. A bath in the sanctuary of Trophonion procured for the initiate a blessed immortality -- even while in this world. The mystery religions of that period often included ablution rites of either immersion or a washing of the body for the purposes of purification or initiation.

Other concepts said to have been associated with these forms of cultic baptisms included the transformation of one's life, the removal of sins, symbolic representation, the attainment of greater physical vitality, a new beginning, spiritual regeneration. It is believed that all ancient religions recognized some form of spiritual cleansing, renewal or initiation that was accomplished through a washing or immersion in water.

Later on in time, perhaps the most striking illustration in the use of Baptismal Regeneration was found in Mexico. The scholar Alexander von Humboldt went on record saying that this practice amongst the Mexicans was the same as that of the Egyptians, the Persians, and the worshippers of the Chaldean Queen of Heaven. When Cortez and his conquistadors landed on the shores of Mexico, the ceremony of Mexican baptism was beheld with astonishment by the Spanish Roman Catholic missionaries accompanying them. It is vividly described in Prescott's Conquest of Mexico [7]:

"When everything necessary for baptism was completed, all the relatives of the child were assembled -- they met together in the courtyard of the house. When the sun had risen, the midwife, taking the child in her arms, called for a little vessel of water...

"after this she sprinkled water on the head of the infant, saying, 'O my child, take and receive the water of the Lord of the world, which is our life, which is given for the increasing and renewing of our body, and dwell there; that they may destroy and remove from you all the evil and sin which was given you before the beginning of the world'....

"She then washed the body...and spoke in this manner: 'Whencesoever thou comest, thou that are hurtful to this child, leave him and depart from him, for he now liveth anew, and is born-again.'"

Take note of the similarity between the above heathen baptism and the baptismal services conducted in the Roman Catholic Church and most of its Protestant offshoots:

1). There is a gathering of people (mostly relatives),

2). A little earthen vessel of water,

3). A ceremony not found in Scripture is carried out with the application of water on the infant's head,

4). There is the extolling of the mighty power of this water.

The pagan Mexicans say, "For he now liveth anew, and is born-again." The Lutheran Book of Concord [8] says, "Blessed be God the Father of our Lord Jesus Christ who has begotten thee of water and the holy spirit." When we consider that this form of regenerating children was absolutely unknown in the Old Testament Biblical economy, can there be any doubt as to the origin of Baptismal Regeneration? It comes straight from pagan Babylon!

The Christian Evolution

In its earliest form, baptism in Christianity was a symbolic act. It represented a person's decision to turn away from sin, repent, and embrace a new life in the Messiah. Baptism was described as being "buried with Christ" -- a public declaration of inward purity and faith. It wasn't the water itself that held any power; it was the individual's faith and transformation that mattered. However, over time, as pagan practices were integrated into Christianity, this symbolic act began to take on a different meaning. The idea that water itself could purify and save -- the very essence of pagan water worship -- became increasingly popular within the Church. This shift marked a significant departure from the original spiritual focus of baptism.

Unfortunately, various innovations and heresies were gradually introduced regarding baptism: that one must be baptized to be saved; indeed, that baptism itself saves the soul even when administered to infants. Most Protestants holding these beliefs today are not aware that they originated with the Roman Catholic Church in the Middle Ages.

The Council of Trent (1545-63) [9] stated that while the Messiah "merited for us justification by his most holy passion...the instrumental cause [of justification/regeneration] is the sacrament of baptism....If anyone says that baptism is...not necessary for salvation, let him be anathema." Vatican II (1962-65) reconfirms all of Trent and reiterates the necessity of baptism for salvation, as does the universal Catechism of the Catholic Church [10] released by the Vatican in 1993: "Baptism is necessary for salvation...the Church does not know of any [other] means...that assures entry into eternal beatitude...."

Trent anathematizes all who deny that "the merit of Jesus Christ is applied...to infants by the sacrament of baptism" or who deny that by baptism "the guilt of original sin is remitted...." Today's Code of Canon Law (Canon 849) declares that those baptized are thereby "freed from their sins, are reborn as children of God and... incorporated in the Church." Canon 204 states, "The Christian faithful are those who...have been incorporated in Christ through baptism" and are thereby members of the one, true Catholic Church.

For centuries before the Reformation, baptismal regeneration was rejected by Bible-believing Christians, whom the Roman Catholic Church therefore persecuted, tortured and slaughtered by the millions. Non-Catholics taught from Scripture that baptism was only for those who had believed the gospel: "teach all nations [of Israel]...baptizing them [who have believed]" (Matthew 28:19); "Then they that gladly received his word were baptized" (Acts:2:41); "What hinders me from being be baptized?...If you believe [in the Messiah] with all your heart, you may" (Acts:8:35-37). Infants can't believe in the Messiah.

As the Church continued to develop, rituals like baptism began to serve as "entry tickets" into the Christian community. This was a dangerous change. Baptism, in its new form, became a false standard of membership -- a way for the Church to grow in numbers but not necessarily in true spiritual followers. This blending of pagan ideas into Christian practices planted a "seed of decay" in the Church's heart.

One of the earliest of the Church Fathers to enunciate clearly and unambiguously the doctrine of baptismal regeneration was Cyprian (c. 200 - 258): "While he attributed all the saving energy to the grace of God, he considered the 'laver of saving water' the instrument of God that makes a person 'born again,' receiving a new life and putting off the self-centered life that he had previously lived. The 'water of new birth' animated him to new life by the spirit of holiness working in his spirit through it" (Olson, The Story of Christian Theology). [11]

While Clement of Rome, Ignatius of Antioch and Polycarp are silent on the issue, the Epistle of Barnabas, the Shepherd of Hermas, Theophilus, Justin Martyr, Clement of Alexandria, and Tertullian, among others, connected following the Messiah in baptism with salvation. Baptismal regeneration was also affirmed by Origen and Augustine.

The early Reformers such as Martin Luther were Catholics who, unfortunately, retained some Catholic dogmas -- among them baptismal regeneration and infant baptism. The issue is a serious one. If baptism is essential for salvation, then to reject that gospel is to be damned. But if salvation is through faith in the Messiah alone, then to add baptism as a condition for salvation is to reject the true gospel and thus to be eternally lost. The Bible declares that it is wrong to teach salvation by faith in the Messiah plus anything else  (Acts:15:24). Paul cursed (anathematized) those who taught this false gospel that destroys the faith of YEHOVAH's people (Galatians1:8-9).

But let's turn to the Word of YEHOVAH God and see what the Almighty says about salvation. Is it achieved through water, or is it through the holy spirit?

What Does YEHOVAH's Word Say?

First Corinthians 12:12–13 is the central passage in the Bible regarding the baptism of the holy spirit: “For we were all baptized by one spirit into one body -- whether Jews or Greeks, slave or free -- and we were all given the one spirit to drink” (1 Corinthians 12:13).

Notice that we “all” have been baptized by the spirit -- all the Israelite believers in the Messiah have received the baptism, synonymous with salvation, and it is not a special experience for only a few of Israel. While Romans 6:1-4 does not mention specifically the spirit of YEHOVAH God, it does describe the believer’s position before YEHOVAH God in language similar to the 1 Corinthians passage:

“What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized [by the spirit] into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life [in the resurrection].”

The Bible consistently emphasizes that salvation and regeneration come through the holy spirit -- not through water. This distinction is crucial to understanding the true means of salvation as revealed by YEHOVAH's Word.

Notice, now, Acts 10:45-47. The circumcised believers who had come with Peter were astonished that the gift of the holy spirit had been poured out even on the Gentiles [those of the northern House of Israel]. For they heard them speaking in different languages and praising God. Then Peter said, "Can anyone keep these people from being baptized with water? They have received the holy spirit just as we have." Here YEHOVAH God has poured out His spirit on these Israelites BEFORE they were baptized.

Matthew 3:11 highlights this separation clearly. John the Baptist, speaking of the Messiah, states, "He will baptize you with the holy spirit and fire," directly contrasting his own water baptism with the transformative power of holy spirit baptism. John's acknowledgment shows that water baptism is symbolic, while holy spirit baptism is essential for salvation and renewal.

Paul reiterates this truth in Titus 3:5, where he writes that salvation comes "not by works of righteousness which we have done, but according to his mercy, by the washing of regeneration, and renewing of the holy spirit."

The emphasis here is on YEHOVAH God's mercy and the spirit's renewing work, not on external rituals like water baptism. Salvation is an act of YEHOVAH's grace, accomplished through the holy spirit -- not through physical water.

The prophet Joel further confirms this in Joel 2:28-29, where YEHOVAH God promises, "I will pour out my spirit upon all flesh [of Israel]." This prophecy was fulfilled at Pentecost, where the holy spirit descended upon believers, transforming their lives and marking them as YEHOVAH's own. Nowhere in scripture does YEHOVAH God promise salvation through water. Instead, it is always the spirit that brings renewal and regeneration.

Romans 8:9 leaves no room for doubt about what truly saves. Paul writes, "If any man have not the spirit of Christ, he is none of his." Salvation and belonging to YEHOVAH God hinge entirely on the indwelling of the holy spirit. Water, which is merely symbolic, cannot accomplish what the spirit does -- namely, the transformation of the heart and the assurance of salvation. While the New Testament does command us to be baptized as a sign of our conversion and commitment to the Messiah (Matthew 28:19), nowhere does it teach that baptism is necessary for salvation.

Circumcision Vs. Baptism

Alexander Hislop makes an interesting comparison between Old Testament circumcision and New Testament baptism -- notice!

"In this respect baptism stands on the very same ground as circumcision. Now, what says God's Word of the efficacy of circumcision? This it says, speaking of Abraham: 'He received the sign of circumcision, a seal of the righteousness of the faith which he had, yet uncircumcised' (Romans iv. 11). Circumcision was not intended to make Abraham righteous; he was righteous already before he was circumcised. But it was intended to declare him righteous, to give him the more abundant evidence in his own consciousness of his being so. Had Abraham not been righteous before his circumcision, his circumcision could not have been a seal, could not have given confirmation to that which did not exist.

"So with baptism, it is 'a seal of the righteousness of the faith' which the man 'has before he is baptized:' for it is said, 'He that believeth, and is baptized, shall be saved' (Mark xvi. 16). Where faith exists, if it be genuine, it is the evidence of a new heart, of a regenerated nature; and it is only on the profession of that faith and regeneration in the case of an adult, that he is admitted to baptism." (The Two Babylons, p. 131). [12]

Despite the clear biblical teachings, the Roman Catholic Church -- and others -- place significant emphasis on water baptism as a means of salvation. This practice, however, reflects the influence of ancient pagan traditions rather than the teachings of YEHOVAH's Word.

If salvation is marked by the indwelling of the spirit, as Romans 8:9 makes clear, and the Messiah himself separates water baptism from holy spirit baptism in Matthew 3:11, it becomes evident that water is symbolic and secondary, not essential. It is the holy spirit, not water, that saves. The Catholic emphasis on water baptism as salvific echoes the pagan idea of water as a source of divine power, a belief that scripture consistently rejects. True salvation comes from the spirit of YEHOVAH God, poured out on all those of Israel who believe -- not from a ritual rooted in ancient human traditions.

The Bible clearly teaches that we can receive the holy spirit apart from baptism. Peter states, “Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?” (Acts 10:47). Here, the spiritual baptism clearly occurred before the water baptism. Spiritual baptism is the clearest sign of salvation that we could have (Ephesians 1:13-14; 4:30; 1 Corinthians 12:13).

One cannot make disciples for the Messiah by baptizing them either with the Scriptural baptism or the false sprinkling of babies, because a so-called "regenerative baptism" does not exist. Baptism in itself has no Scriptural "power." One can only make real disciples for the Messiah by preaching the Messiah’s true Gospel to them, so they can understand the Gospel and make a personal choice to either accept or reject him (Matthew 28:18-20; John 1:12-13; Galatians 4:6). However, if someone willingly chooses to become a sincere disciple of the Messiah, Scriptural baptism according to the Messiah’s own example is not a choice but obedience to his commandment to be baptized with water (Matthew 28:18-20). The reason for this is the topic for another article, see Why Was the Messiah Baptized and Should We Follow His Example?

Bibliography:

[1] Free and Juergen, Maqlu Magic: Sumerian Sorcery & The Dark Arts of Babylon. CreateSpace Independent Publishing Platform, 2011.

[2] Hislop, Alexander, The Two Babylons. Loizeaux Brothers, Neptune, New Jersey, 1959, p. 132.

[3] Ibid., p.132.

[4] Wasserman, James, The Egyptian Book of the Dead: The Book of Going Forth by Day. Chronicle Books, 2nd. Edition, 2000.

[5] Tertullianus, Quintus Septimius Florens, On Baptism. CreateSpace Independent Publishing Platform, 2015.

[6] Damascius, Commentary On Plato's Phaedo. Translated by I. G. Westerink. Prometheus Trust, 2nd Revised Edition, 2009.

[7] Prescott, William H., History of the Conquest of Mexico. CreateSpace Independent Publishing Platform, 2016.

[8] Kolb, Wangert, and Arand, The Book of Concord: The Confessions of the Evangelical Lutheran Church. Fortress Press, 2nd. Edition, 2000.

[9] Fathers of the Church, The Canons and Decrees of the Council of Trent, translated by H.J. Schroeder. Tan Books and Publishers, Inc. 2009.

[10] Pope John Paul II, Catechism of the Catholic Church. Catholic Book Publishing Company, 1993.

[11] Olson, Roger E., The Story of Christian Theology. IVP Academic Publishers, 1st. Edition, 1999, page 118.

[12] Hislop, Alexander, The Two Babylons. Loizeaux Brothers, Neptune, New Jersey, 1959, p. 131.