Theophilus To Autolycus book I ch 12 [150-200 AD]
“Are you unwilling to be anointed with the oil of God? It is on this account that we are called Christians: because we are anointed with the oil of God”
Tertullian On the Resurrection of the Flesh ch 8 [160-240 AD]
“No soul whatever is able to obtain salvation unless it has believed while it was in the flesh. Indeed, the flesh is the hinge of salvation. . . . The flesh, then, is washed [baptism] so that the soul may be made clean. The flesh is anointed so that the soul may be dedicated to holiness. The flesh is signed so that the soul may be fortified. The flesh is shaded by the imposition of hands [confirmation] so that the soul may be illuminated by the Spirit. The flesh feeds on the body and blood of Christ [the Eucharist] so that the soul too may feed on God. They cannot, then, be separated in their reward, when they are united in their works”
Tertullian On Baptism ch 7-8 [160-240 AD]
“After coming from the place of washing we are thoroughly anointed with a blessed unction, from the ancient discipline by which [those] in the priesthood . . . were accustomed to be anointed with a horn of oil, ever since Aaron was anointed by Moses. . . . So also with us, the unction runs on the body and profits us spiritually, in the same way that baptism itself is a corporal act by which we are plunged in water, while its effect is spiritual, in that we are freed from sins. After this, the hand is imposed for a blessing, invoking and inviting the Holy Spirit”
Cyprian of Carthage Epistle 69 par 2 [200-270 AD]
It is also necessary that he should be anointed who is baptized; so that, having received the chrism, that is, the anointing, he may be anointed of God, and have in him the grace of Christ. Further, it is the Eucharist whence the baptized are anointed with the oil sanctified on the altar. But he cannot sanctify the creature of oil, who has neither an altar nor a church; whence also there can be no spiritual anointing among heretics, since it is manifest that the oil cannot be sanctified nor the Eucharist celebrated at all among them.
Cyprian of Carthage Epistle 72 par 9 [200-270 AD]
“Some say in regard to those who were baptized in Samaria that when the apostles Peter and John came there only hands were imposed on them so that they might receive the Holy Spirit, and that they were not re-baptized. But we see, dearest brother, that this situation in no way pertains to the present case. Those in Samaria who had believed had believed in the true faith, and it was by the deacon Philip, whom those same apostles had sent there, that they had been baptized inside-in the Church. . . . Since, then, they had already received a legitimate and ecclesiastical baptism, it was not necessary to baptize them again. Rather, that only which was lacking was done by Peter and John. The prayer having been made over them and hands having been imposed upon them, the Holy Spirit was invoked and was poured out upon them. This is even now the practice among us, so that those who are baptized in the Church then are brought to the prelates of the Church; through our prayer and the imposition of hands, they receive the Holy Spirit and are perfected with the seal of the Lord” (ibid., 73:9).
Cyprian of Carthage Epistle 73 par 5 [200-270 AD]
“[A]re not hands, in the name of the same Christ, laid upon the baptized persons among them, for the reception of the Holy Spirit?”
Cyprian of Carthage Epistle 73 par 7 [200-270 AD]
“[O]ne is not born by the imposition of hands when he receives the Holy Ghost, but in baptism, that so, being already born, he may receive the Holy Spirit, even as it happened in the first man Adam. For first God formed him, and then breathed into his nostrils the breath of life. For the Spirit cannot be received, unless he who receives first has an existence. But . . . the birth of Christians is in baptism”
Ephraim the Syrian For the Feast of the Epiphany (Resp.–Christ with chrism, lo! lie is sealing the newborn lambs in His flock!) par 1 (306-373 ad)
Christ and chrism are conjoined; the secret with the visible is mingled: the chrism anoints visibly,–Christ seals secretly, the lambs newborn and spiritual, the prize of His twofold victory; for He engendered it of the chrism, and He gave it birth of the water.
Cyril of Jerusalem Catechetical Lecture 21 par 1 [315-386 AD]
“After you had come up from the pool of the sacred streams, there was given chrism, the antitype of that with which Christ was anointed, and this is the Holy Spirit.
Cyril of Jerusalem Catechetical Lecture 21 par 3-4 [315-386 AD]
But beware of supposing that this is ordinary ointment. For just as the bread of the Eucharist after the invocation of the Holy Spirit is simple bread no longer, but the body of Christ, so also this ointment is no longer plain ointment, nor, so to speak, common, after the invocation. Further, it is the gracious gift of Christ, and it is made fit for the imparting of his Godhead by the coming of the Holy Spirit. This ointment is symbolically applied to your forehead and to your other senses; while your body is anointed with the visible ointment, your soul is sanctified by the holy and life-giving Spirit. Just as Christ, after his baptism, and the coming upon him of the Holy Spirit, went forth and defeated the adversary, so also with you after holy baptism and the mystical chrism, having put on the panoply of the Holy Spirit, you are to withstand the power of the adversary and defeat him, saying, ‘I am able to do all things in Christ, who strengthens me'”
Cyril of Jerusalem Catechetical Lecture 22 par 7 [315-386 AD]
“[David says,] ‘You have anointed my head with oil.’ With oil he anointed your head, your forehead, in the God-given sign of the cross, so that you may become that which is engraved on the seal, ‘a holy thing of the Lord'”
Seventh Council of Carthage [256 ad]
“[I]n the Gospel our Lord Jesus Christ spoke with his divine voice, saying, ‘Except a man be born again of water and the Spirit, he cannot enter the kingdom of God’ [John 3:5]. This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit. Certain people therefore interpret [this passage] for themselves wrongly, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again [initiated] in the Catholic Church by both sacraments”
Basil Letter de Spiritu Sancto ch 27.66 (329-379 ad)
Which of the saints has left us in writing the words of the invocation at the displaying of the bread of the Eucharist and the cup of blessing? For we are not, as is well known, content with what the apostle or the Gospel has recorded, but both in preface and conclusion we add other words as being of great importance to the validity of the ministry, and these we derive from unwritten teaching.
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?
Augustine Homily 3 on the First Epistle of John par 12 (354-430 ad)
“These things have I written unto you concerning them which seduce you; that ye may know that ye have an unction, and the unction which we have received from Him may abide in you.” In the unction we have the sacramental sign [of a thing unseen], the virtue itself is invisible; the invisible unction is the Holy Ghost
Council of Laodicea Canon 48 (390 ad)
They who are baptized must after Baptism be anointed with the heavenly chrism, and be partakers of the Kingdom of Christ.