Infant baptism

Water is poured on the head of an infant held over the baptismal font of a Roman Catholic church.

Infant baptism ^{[1] [2]} (or paedobaptism) is the practice of baptizing infants or young children. Infant baptism is also called christening by some faith traditions.

Most Christians belong to denominations that practice infant baptism. Branches of Christianity that practice infant baptism include Catholicism, ^[3] Eastern Orthodoxy, ^[4] and Oriental Orthodoxy. ^[5] Among Protestants, several denominations practice infant baptism including Anglicans, ^[6] Lutherans, ^[7] Presbyterians, ^[8] Congregationalists, ^[9] Methodists, ^[10] Nazarenes, ^[11] Moravians, ^[12] and United Protestants. ^[13]

Christians who do not practice infant baptism are called credobaptists.

Ceremony

The exact details of the baptismal ceremony vary among Christian denominations. Many follow a prepared ceremony, called a rite or liturgy. In a typical ceremony, parents or godparents bring their child to their congregation's priest or minister. The rite used would be the same as that denomination's rite for adults, i.e., by pouring holy water (affusion) or by sprinkling water (aspersion). Eastern Orthodox and Eastern Catholic traditions practice total immersion and baptize babies in a font, and this practice is also the first method listed in the baptismal ritual of the Roman Catholics, although pouring is the standard practice within the Latin branch of Catholicism. Catholic and Orthodox churches that do this do not sprinkle. At the moment of baptism, the minister utters the words "I baptize you (or, "The servant of God (name) is baptized") in the name of the Father, and of the Son, and of the Holy Spirit" (see Matthew 28:19). ^{[14] [ better source needed ]}

Although it is not required, many parents and godparents choose to dress the baby in a white gown called a christening gown for the baptism ceremony. Christening gowns often become treasured keepsakes that are used by many other children in the family and handed down from generation to generation. Traditionally, this gown is white or slightly off white and made with much lace, trim and intricate detail. In the past, a gown was used for both boys and girls; in the present day it has become more common to dress children in a baptismal outfit. Also normally made of white fabric, the outfit consists of a romper with a vest or other accessories. These clothes are often kept as a memento after the ceremony.^{[ citation needed ]}

History

Antiquity

See also: Ritual purification § Christianity

Scholars disagree on the date when infant baptism was first practiced. Some believe that 1st-century Christians did not practice it, noting the lack of any explicit evidence of infant baptism. ^[15] Others, noting the lack of any explicit evidence of exclusion of infant baptism, believe that they did, understanding biblical references to individuals "and [her] household" being baptized ^[16] as including young children. ^[17]

The earliest extrabiblical directions for baptism, ^[18] which occur in the Didache (c. 100), ^[19] are taken to be about baptism of adults, since they require fasting by the person to be baptized. ^[20] However, inscriptions dating back to the 2nd century which refer to young children as "children of God" may indicate that Christians customarily baptized infants too. ^[21] The earliest reference to infant baptism was by Irenaeus (c. 130–202) in his work Against Heresies. ^{[22] [23]} Due to its reference to Eleutherus as the current bishop of Rome, the work is usually dated c. 180. ^[24] Irenaeus speaks of children being "born again to God." ^{[25] [26]} Three passages by Origen (185–c. 254) ^{[27] [28]} mention infant baptism as traditional and customary. ^[29] Also Augustine of Hippo referred the baptism of children as an apostolic tradition. ^[30]

While Tertullian writing c. 198–203 advises the postponement of baptism of little children and the unmarried, he mentions that it was customary to baptize infants, with sponsors speaking on their behalf. ^[31] The Apostolic Tradition, sometimes attributed to Hippolytus of Rome (died 235), describes how to perform the ceremony of baptism; it states that children were baptized first, and if any of them could not answer for themselves, their parents or someone else from their family was to answer for them. ^[32]

From at least the 3rd century onward Christians baptized infants as standard practice, although some preferred to postpone baptism until late in life so as to ensure forgiveness for all their preceding sins. ^[33]

Theology

Agreements among infant baptizers

Based on their understanding of New Testament passages such as Colossians 2:11–12, Christians who baptize infants believe that infant baptism is the New Testament counterpart to the Old Testament circumcision. In the Old Testament, all male converts to Judaism, male infants born to Jewish parents, and male servants were circumcised as ceremony of initiation into the Jewish community. ^[34] Christians who baptize infants believe that baptism has replaced Old Testament circumcision and is the religious ceremony of initiation into the Christian community. ^[35]

During the medieval and Reformation eras, infant baptism was seen as a way to incorporate newborn babies into the secular community as well as inducting them into the Christian faith. ^[36] Due to high rates of infant mortality, it is important to note that canon law denied unbaptized infants a Christian burial in sacred ground. ^[37]

Teachings of Christian denominations practicing infant baptism

Baptism by immersion in the Eastern Orthodox Church
(Sophia Cathedral, 2005)

Different Christian denominations who practice infant baptism attach different meanings to the sacrament and explain its efficacy in different ways.

Catholic Church

The Catholic Church considers baptism, even for an infant, so important that "parents are obliged to see that their infants are baptized within the first few weeks" and, "if the infant is in danger of death, it is to be baptized without any delay." ^[38] It declares: "The practice of infant Baptism is an immemorial tradition of the Church. There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole 'households' received baptism, infants may also have been baptized". ^[39] It notes that "when the first direct evidence of infant Baptism appears in the second century, it is never presented as an innovation", that 2nd-century Irenaeus ^[40] treated baptism of infants as a matter of course, and that, "at a Synod of African Bishops, St. Cyprian stated that 'God's mercy and grace should not be refused to anyone born', and the Synod, recalling that 'all human beings' are 'equal', whatever be 'their size or age', declared it lawful to baptize children 'by the second or third day after their birth'". ^[41] In the 17th and 18th centuries, many infants were baptized on the day of their birth as in the cases of Francoise-Athenais, Marquise de Montespan, Jeanne Du Barry and Marie Anne de Cupis de Camargo. Infant baptism is seen as showing very clearly that salvation is an unmerited favor from God, not the fruit of human effort. ^[42] "Born with a fallen human nature and tainted by original sin, children also have need of the new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called ... The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth". ^[43]

The church has no dogmatic official teaching regarding the fate of infants who die without baptism, and theologians of the church hold various views (in particular, many have asserted that they go to Limbo). "The Church entrusts these infants to the mercy of God." ^[44]

The Congregation for the Doctrine of the Faith issued on 20 October 1980 an instruction on infant baptism, whose purpose was "to recall the principal points of doctrine in this field which justify the Church's constant practice down the centuries and demonstrate its permanent value in spite of the difficulties raised today". The document then indicated some general guidelines for pastoral action. ^[45]

The document recalled that infant baptism has long been considered of apostolic origin, and that the first direct evidence of its practice, dating from the 2nd century, does not present it as an innovation. It then responded to objections that baptism should follow faith, that the person baptized should consciously receive the grace of the sacrament, that the person should freely accept baptism, that infant baptism is unsuitable in a society marked by instability of values and conflicts of ideas, and that the practice is inimical to a missionary outlook on the part of the church. ^[46]

The instruction then gave guidelines for pastoral practice, based on two principles. The major principle is that baptism, as the sign and means of God's love that precedes any action on our part and that frees from original sin and communicates divine life, must not be delayed. The subordinate principle is that assurances must be given that the gift thus granted can grow by authentic education in the faith and Christian life. If these assurances are not really serious, there can be grounds for delaying baptism. If they are certainly absent, the sacrament should even be refused. ^[47]

Accordingly, the rules for involvement on the part of practicing Christian parents must be supplemented with other considerations in the case of "families with little faith or non-Christian families". If these request that a child of theirs be baptized, there must be assurances that the child will be given the benefit of the Christian upbringing required by the sacrament. Examples of such assurances are "the choice of godparents who will take sincere care of the child, or the support of the community". If there is satisfactory assurance, i.e., "any pledge giving a well-founded hope for the Christian upbringing of the children", then "the priest cannot refuse to celebrate the sacrament without delay, as in the case of children of Christian families". If there is insufficient assurance, "it will be prudent to delay baptism", while keeping contact with the parents in the hope of securing the required conditions for celebrating the sacrament. As a last resort, enrollment of the child in a course of catechetical instruction on reaching school age can be offered in lieu of immediate celebration of baptism. ^[48] The possibility of delaying infant baptism in the case of non practicing or non believing parents raises a number of questions. How can we discern that there are guarantees of an authentic Christian education? Can a priest propose an alternative celebration in the case where baptism is to be delayed? In some German speaking countries, bishops have opened the door to a "two step baptism", i.e. two celebrations separated by a time of evangelization of the parents. In this case, the rite of baptism itself is to be performed in the second celebration, when parents are supposed to have enough maturity to raise the child in the Catholic faith. ^[49]

The Catechism of the Catholic Church states: "Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate". ^[50] In the Roman Rite, the wording of the prayer of exorcism is: "Almighty and ever-living God, you sent your only Son into the world to cast out the power of Satan, spirit of evil, to rescue man from the kingdom of darkness and bring him into the splendour of your kingdom of light. We pray for this child: set him (her) free from original sin, make him (her) a temple of your glory, and send your Holy Spirit to dwell with him (her). Through Christ our Lord." ^[51]

Eastern Churches

Christening photograph showing the oil moment and Baptism in Greek Orthodox Church

The Eastern Orthodox Church, Oriental Orthodoxy and the Assyrian Church of the East also insist on the need to have infants baptized as soon as is practicable after birth. Similar to the Catholic Church, they teach that baptism is not merely a symbol but actually conveys grace. Baptism is a sacrament because it is an "instrument" instituted by Jesus Christ to impart grace to its recipients. Infants are traditionally baptized on the eighth day, ^[52] recalling the biblical injunction to circumcise on the eighth day. However, this is not mandatory. In many of these churches, the Sacred Mystery of Chrismation (Confirmation) is administered by the priest immediately after baptism. Holy Communion, in the form of consecrated wine and bread, is also given to infants after they are baptized. ^[53]

Lutheran Churches

German reformer Philipp Melanchthon baptizing an infant

Lutherans practice infant baptism because they believe that God mandates it through the instruction of Jesus Christ, "Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit", ^[54] in which Jesus does not set any age limit:

The command is general. It includes infants, women, men, and teenagers, even though none of these groups is specifically named. Each of these groups is included in "all nations." ^[55]

They also cite other biblical passages such as Mark 10:13-15, Mark 16:16, John 3:3-7 and Acts 2:38-39 ^[56] in support of their position. For example, in the Acts of the Apostles Peter's teachings on Pentecost included children in the promise of baptism, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children". ^[55]

For them baptism is a "means of grace" through which God creates and strengthens "saving faith" ^{[57] [58]} as the "washing of regeneration" ^[59] in which people are reborn (John 3:3–7): "baptismal regeneration". Since the creation of faith is exclusively God's work, it does not depend on the actions of the one baptized, whether infant or adult. Even though baptized infants cannot articulate that faith, Lutherans believe that it is present all the same. ^[60] Because it is faith alone that receives these divine gifts, Lutherans confess that baptism "works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare". ^[61] In the special section on infant baptism in his Large Catechism Luther argues that infant baptism is God-pleasing because persons so baptized were reborn and sanctified by the Holy Spirit. ^[62]

Lutherans [WELS] believe that babies are conceived and born sinful ^[63] and therefore need to be born again to enter the kingdom of heaven. ^[64] Through Baptism, the Holy Spirit works rebirth, ^[65] creates faith in them, and saves them. ^[66] Although some deny the possibility of infant faith, the Bible clearly teaches that babies can believe. ^{[67] [55]}

Methodist Churches

Further information: Covenant theology § Wesleyan covenant theology

A baptistry in a Methodist church

In the Methodist Churches, baptism is a sacrament of initiation into the visible church. ^[68] Wesleyan covenant theology further teaches that baptism is a sign and a seal of the covenant of grace: ^[69]

Of this great new-covenant blessing, baptism was therefore eminently the sign; and it represented "the pouring out" of the Spirit, "the descending" of the Spirit, the "falling" of the Spirit "upon men," by the mode in which it was administered, the pouring of water from above upon the subjects baptized. As a seal, also, or confirming sign, baptism answers to circumcision. ^[69]

Infant baptism, in Methodism, is celebrated as "an acceptance of the prevenient grace of God and as a confession on the part of the church of its responsibility for children in general and for every child in particular." ^{[70] [10]} Methodists teach that people receive justifying grace, which is integral to salvation, after they repent and personally accept Jesus as Savior. ^{[71] [72]} Many Methodist denominations, such as the Free Methodist Church and Allegheny Wesleyan Methodist Connection, practice infant baptism for families who desire it for their children, but provide a rite for child dedication for those who have a preference for credobaptism only after their child has made a personal acceptance of Jesus as his/her savior. ^{[72] [73]}

Presbyterian, Congregational and Reformed Churches

Presbyterian, Congregational and Reformed Christians believe that baptism, whether of infants or adults, is a "sign and seal of the covenant of grace", and that baptism admits the party baptized into the visible church. ^[74] Being a member of the visible church does not guarantee salvation; though it does provide the child with many benefits, including that of one's particular congregation consenting to assist in the raising of that child in "the way he should go, (so that) when he is old he will not turn from it". Elect infants (those predestined for salvation) who die in infancy are by faith considered regenerate on the basis of God's covenant promises in the covenant of grace. ^[75]

Presbyterian, Congregational and many Reformed Christians see infant baptism as the New Testament form of circumcision in the Jewish covenant. ^[76] Circumcision did not create faith in the 8-day-old Jewish boy. It merely marked him as a member of God's covenant people Israel. Likewise, baptism does not create faith; it is a sign of membership in the visible covenant community. ^[77]

Presbyterian, Congregational and Reformed Christians consider children of professing Christians to be members of the visible church (the covenant community). They also consider them to be full members of the local congregation where their parents are members and members of the universal church (the set of all true believers who make up the invisible church) unless and until they prove otherwise. Baptism is the mark of membership in the covenant of grace and in the universal church, although regeneration is not inseparably connected with baptism. ^[78]

Contrasts between infant and adult baptism

Infant baptism can be contrasted with what is called "believer's baptism" (or credobaptism, from the Latin word credo meaning "I believe"), which is the religious practice of baptizing only individuals who personally confess faith in Jesus, therefore excluding underage children. ^[79]

Pedobaptism and credobaptism are positions which bubble up from theological views at a more fundamental level of one's theological system.

• If baptism is a sign that a person is a member of God's covenant community, and if the children of believers are members of that community, it follows that the children of believers should receive the sign that they are members of God's covenant community by being baptized, as an infant is entitled to a passport that indicates the child as a member of a particular country. ^[80]
• Believers and the children of believers become members of God's covenant community (or church) through baptism. ^[81]
• It is believed by some Christians that in the heart of a baptized child, faith as a gift or grace from God, as distinct from an act by the person, is made present. ^[82]
• It is believed by some Christians that baptism is not merely a symbol and that it has a real effect, conveying divine grace. ^[83]

Arguments for infant baptism

Christians who practice infant baptism do not completely agree on the reasons for doing so, and offer different reasons in support of the practice. Among the arguments made in support of the practice are:

• Analogy with circumcision: Some Christians posit an analogy of baptism to circumcision, pointing to children, since the historic Israelite application of circumcision was to infants, not to adult converts, of which there were few. Covenant theology identifies baptism less as a statement of faith than as an assumption of identity; that is to say that infant baptism is a sign of covenantal inclusion. ^[84] Assuming that what God instituted in the Old Testament continues unless the New Testament specifically abrogates it, including infants in the giving of the sign of the covenant must continue in the New Covenant. It is especially so if the practice is an important one. ^[85]
• Jesus' affirmation: According to Luke 18:15-17, when parents brought their babies to Jesus, the disciples tried to prevent them from coming. Jesus becomes indignant and says, "Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these." This seems to confirm that infants can have a personal relationship with Jesus just as parents can have a personal relationship with their babies. More importantly, Jesus confirms that babies of believers belong to the kingdom of God. In other words, babies of believers are counted as believers, not unbelievers. Therefore, Jesus specifically instructs not to hinder them. ^[86]
• Peter's speech: According to the Book of Acts, "Peter replied, 'Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.'" (Acts 2:38–39, NIV–UK, emphasis added) ^[87] Some churches within The United Methodist Church argue that the phrase "every one of you" recalls the use of the same phrase in Deuteronomy 29:10–12, ^[88] where there is explicit mention of the "little ones" present; and it takes the phrase "and your children" to mean that Peter included children in the covenant community. ^[89]
• Early Christian practice: Several early Church Fathers seem to have taught that infant baptism is proper; Origen states that the practice of baptizing infants is of apostolic origin. ^[90]

Arguments against infant baptism

• Infants cannot repent or believe: Baptism in Scripture always has the prerequisite of repentance and faith, which are impossible for an infant. ^{[91] [92]}
• No scriptural instances: There are no explicit instances of infant baptism in the scripture ^[91]

Denominations and religious groups opposed to infant baptism

Trinitarian Christian denominations that oppose infant baptism include the International Christian Church, all Baptist and Anabaptist traditions and denominations, Pentecostals, Assemblies of God and more. ^[93]

Several nontrinitarian religious groups also oppose infant baptism, including Oneness Pentecostals, Christadelphians, Jehovah's Witnesses, United Church of God, and the Church of Jesus Christ of Latter-day Saints. ^[94]

B.R. White describes the motivations behind persecution of the Anabaptists during the Reformation as follows:

Other Christians saw the baptism of each new-born baby into the secular parish community and close links between church and state as the divinely-ordained means of holding society together. Hence many other Christians saw the Anabaptists as subversive of all order. Consequently, from the earliest days, they were sharply persecuted and leaders were soon executed. ^[95]

The Church of Jesus Christ of Latter-day Saints (LDS Church) completely rejects infant baptism. ^[94] Little children are considered both born without sin ^[96] and incapable of committing sin. ^[97] They have no need of baptism until age eight, ^[98] when they can begin to learn to discern right from wrong, and are thus accountable to God for their own actions. ^[99] However, the LDS Church performs a non-saving ordinance to name and bless children, customarily performed on infants. ^[100]

Confirmation

For Roman Catholic, Methodist Christians, and Weslian Confirmation "strengthens" (the original meaning of the word "confirm") ^{[101] [102]} the grace of Baptism, by conferring an increase and deepening of that grace. ^{[103] [102]}

In Eastern Christianity, including the Eastern Catholic Churches, the sacrament of Confirmation is conferred immediately after baptism, and there is no renewal of baptismal promises. In the Latin Church and its Latin liturgical rites of the Catholic Church, the sacrament is to be conferred at about the age of discretion (generally taken to be about 7), unless the Episcopal Conference has decided on a different age, or there is danger of death or, in the judgment of the minister, a grave reason suggests otherwise (canon 891 of the Code of Canon Law). The renewal of baptismal promises by those receiving the sacrament in the Western Catholic Church is incidental to the rite and not essentially different from the solemn renewal of their baptismal promises that is asked of all members of this church each year at the Easter Vigil service. Only in French-speaking countries has there been a development of ceremonies, quite distinct from the sacrament of Confirmation, for young Catholics to profess their faith publicly, in line with their age. ^[104]

Within the Church of Jesus Christ of Latter-day Saints, confirmation or "the laying on of hands" is an essential part of the baptismal ordinance, and to receive baptism without confirmation is to leave the ordinance incomplete. ^[105] Confirmation is the conferring of the gift of the Holy Ghost as a constant companion. ^[106] To confirm means to "make more sure" and the ordinance of confirmation stands as a witness of the individual becoming a member of the LDS Church and not just an acceptance of Jesus. ^[105]

Opposition to infant baptism

According to Catholic legal professor and former Irish president Mary McAleese, as outlined in her doctoral thesis, infant baptism amounts to "enforced membership of the Catholic Church", which violates fundamental rights of children. These "infant conscripts ... are held to lifelong obligations of obedience" without their understanding or consent. "Parents can guide and direct [their children] but they can't impose, and what the church has failed to do is to recognize that there has to be a point at which our young people, as adults who have been baptized into the church and raised in the faith, have the chance to say 'I validate this' or 'I repudiate this'. You and I know, we live now in times where we have the right to freedom of conscience, freedom of belief, freedom of opinion, freedom of religion and freedom to change religion. The Catholic Church yet has to fully embrace that thinking." ^[107]

Controversies

Baptisms have sometimes accidentally led to injuries, or deaths, such as drowning deaths, to babies. ^{[108] [109]} In Romania, this has served as an opportunity to revise practices. ^[110]

Yazidi baptism

Baptism of a Yazidi child in Lalish

In Yazidism, children are baptized at birth and circumcision is not required, but is practiced by some due to regional customs. ^[111] The Yazidi baptism is called Mor kirin (literally: 'to seal'). Traditionally, Yazidi children are baptized at birth with water from the Kaniya Sipî ('White Spring') at Lalish. It involves pouring holy water from the spring on the child's head three times. ^{[112] [113]}

See also

• Anabaptists
• Aqiqah
• Baptism
• Believer's baptism
• Sacraments of initiation
• Infant communion
• William Wall (theologian)

References

1. "The Baptism Service". Church of England. Archived from the original on 16 July 2007. Retrieved 8 June 2007. Q. What's the difference between a baptism and a christening?
   A. None, they are just different words for the same thing.
2. "Can I have my infant christened?". United Methodist Church. Archived from the original on 7 June 2011. Retrieved 8 June 2007. Christening is not a separate or different service. It is the same thing as baptism.
3. "Catechism of the Catholic Church, How is the Sacrament of Baptism Celebrated?". The Holy See. Retrieved 11 February 2021.
4. "Infant Baptism: What the Church Believes | Antiochian Orthodox Christian Archdiocese". ww1.antiochian.org. Retrieved 19 June 2021.
5. "Coptic Orthodox Diocese of the Southern United States - Q&A". www.suscopts.org. Retrieved 19 June 2021.
6. Goebel, Greg (6 March 2013). "Infant Baptism: Why do Anglicans Baptize Babies?". Anglican Compass. Retrieved 19 June 2021.
7. "Doctrine - Frequently Asked Questions - The Lutheran Church—Missouri Synod". www.lcms.org. Retrieved 19 June 2021.
8. "Why Does the Orthodox Presbyterian Church Baptize Infants?: The Orthodox Presbyterian Church". opc.org. Retrieved 19 June 2021.
9. "About Baptism". United Church of Christ. Retrieved 19 June 2021.
10. Manns, Peter; Meyer, Harding (1984). Luther's Ecumenical Significance: An Interconfessional Consultation. Fortress Press. p. 141. ISBN   978-0-8006-1747-9. When modern Methodists expound infant baptism, they think first of " prevenient grace", for which infant baptism is said to be an effective, or at least a useful, sign.
11. "Baptism of Infants".
12. "The Sacrament of Baptism | Moravian Church in America". 19 June 2018. Retrieved 19 June 2021.
13. "Baptism and Communion". United Church of Canada . Retrieved 28 March 2021.
14. Ljthriepland (3 March 2019). "In the name of the father, son and the holy spirit. Matthew 28-19". Follow in Truth. Retrieved 27 July 2020.
15. Stanley J. Grenz, Theology for the Community of God (Grand Rapids, MI: Eerdmans, 2000), 528
16. Acts 16:15, Acts 16:31–33, 1 Corinthians 1:16
17. John Calvin, Institutes of the Christian Religion Archived 17 February 2007 at the Wayback Machine ; Gregg Strawbridge, Ph.D.; Jordan Bajis Archived 19 April 2008 at the Wayback Machine ,
18. "the Didache, the earliest surviving 'pastoral manual' of the Christian church" (Fuller Seminary Bookstore Archived 27 September 2007 at the Wayback Machine )
19. "Chapter 7, "Concerning Baptism."
20. "Before the baptism let the baptizer fast, and the baptized, and whoever else can; but you shall order the baptized to fast one or two days before" (Didache, 7)
21. The 1980 Instruction of the Congregation for the Doctrine of the Faith states that "Many inscriptions from as early as the second century give little children the title of 'children of God', a title given only to the baptized, or explicitly mention that they were baptized: cf., for example, Corpus Inscriptionum Graecarum, 9727, 9801, 9817; E. Diehl, Inscriptiones Latinae Christianae Veteres (Berlin 1961), nos. 1523(3), 4429A."
22. Walker, W. (1919). A History of the Christian Church. New York: Charles Scribner's Sons. p.95
23. Adv. Haereses, II, 22, 4: PG 7, 784; Harvey, I, 330
24. Schaff, Philip (2001) [c. 1885] "Introductory Note to Irenæus Against Heresies", Ante-Nicene Fathers , Volume I, Against Heresies, William B. Eerdmans Publishing Company.
25. "For He came to save all through means of Himself—all, I say, who through Him are born again to God—infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. So likewise He was an old man for old men, that He might be a perfect Master for all, not merely as respects the setting forth of the truth, but also as regards age, sanctifying at the same time the aged also, and becoming an example to them likewise. Then, at last, He came on to death itself, that He might be "the first-born from the dead, that in all things He might have the pre-eminence," the Prince of life, existing before all, and going before all." Irenaeus of Lyons. (1885). Irenæus against Heresies. In A. Roberts, J. Donaldson, & A. C. Coxe (Eds.), The Ante-Nicene Fathers: The Apostolic Fathers with Justin Martyr and Irenaeus (Vol. 1, p. 391). Buffalo, NY: Christian Literature Company.
26. Against Hereses Archived 20 May 2008 at the Wayback Machine , 2.22.4.
27. The three passages identified by scholars are Homilies on Leviticus Archived 18 February 2011 at the Wayback Machine 8.3.11; Commentary on Romans 5.9; and Homily on Luke 14.5 Archived 18 February 2011 at the Wayback Machine . They are mentioned, for instance, in the following sites: 1, 2, 3 Archived 19 April 2008 at the Wayback Machine 4 Archived 16 November 2016 at the Wayback Machine , 5, 6 Archived 16 November 2016 at the Wayback Machine and, of course, in the sites that give the full texts of Origen on Leviticus and Luke.
28. Origen, In Romanos , book V, 9: PG 14, 1047. As quoted in Šeper, Franjo; Hamer, Jean Jérôme. "Instructions on Infant Baptism".
29. The first passage cited has: "Baptism according to the practice of the Church is given even to infants"; the second has: "The Church had a tradition from the Apostles, to give baptism even to infants"; the third has: "Infants are baptized for the remission of sins . . . That is the reason why infants too are baptized".
30. St. Augustine, De Genesi ad litteram , X, 23, 39: PL 34, 426; De peccatorum meritis et remissione et de baptismo parvulorum, I, 26, 39: PL 44, 131. As quoted in Šeper, Franjo; Hamer, Jean Jérôme. "Instructions on Infant Baptism".
31. "The delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary . . . that the sponsors likewise should be thrust into danger? . . . For no less cause must the unwedded also be deferred—in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom—until they either marry, or else be more fully strengthened for continence" ( 18).
32. "The children shall be baptized first. All of the children who can answer for themselves, let them answer. If there are any children who cannot answer for themselves, let their parents answer for them, or someone else from their family. After this, the men will be baptized. Finally, the women" (The Apostolic Tradition of Hippolytus of Rome Archived 8 July 2011 at the Wayback Machine 21.4–5).
33. "Infant Baptism: Scriptural and Reasonable". Archived from the original on 9 May 2008.; What does the Bible teach about the subject of baptizing of infants? by Don Matzat Archived 11 March 2008 at the Wayback Machine ; Infant Baptism in Early Church History Archived 8 March 2008 at the Wayback Machine ; Christian Heresies of the Sixteenth Century
34. Genesis 17:10–14.
35. Salter, Martin (April 2010). "Does Baptism Replace Circumcision? An Examination of the Relationship between Circumcision and Baptism in Colossians" (PDF). Themelios : 15–29.
36. White, BR, Handbook to Christian Belief, Eerdman's, p. 443.
37. Crow, Madison; Zori, Colleen; Zori, Davide (17 December 2020). "Doctrinal and Physical Marginality in Christian Death: The Burial of Unbaptized Infants in Medieval Italy". Religions. 11 (12): 1. doi: 10.3390/rel11120678 .
38. Code of Canon Law, canon 867.
39. "Catechism of the Catholic Church - PART 2 SECTION 2 CHAPTER 1 ARTICLE 1". www.scborromeo.org.
40. "ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus - Christian Classics Ethereal Library". www.ccel.org.
41. Congregation for the Doctrine of the Faith. "Instruction on Infant Baptism". www.catholicculture.org.
42. "The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism" (Catechism of the Catholic Church, 1250).
43. "Catechism of the Catholic Church - PART 2 SECTION 2 CHAPTER 1 ARTICLE 1". www.scborromeo.org.
44. "Catechism". www.usccb.org.
45. Instruction on Infant Baptism Archived 20 July 2009 at the Wayback Machine
46. Instruction, Part II
47. Instruction, 28
48. Instruction, 30–31
49. Jacobs, Bruno (2019). Le baptême des petits enfants dans une société déchristianisée. Switzerland: Parole et Silence. pp. 210–231, 433–515.
50. "Catechism of the Catholic Church - IntraText". www.vatican.va.
51. Rite of Baptism of Children, 86
52. John Henry Parker; et al. (1844). "The Epistles of S. Cyprian, with the Council of Carthage, on the Baptism". Oxford, London. Retrieved 12 December 2014.
53. Ware, Bishop Kallistos (Timothy) (1964). The Orthodox Church. New York: Penguin Books. p. 284.
54. Matthew 28:19
55. "Sacrament of Holy Baptism – Circumcision". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 2 January 2008. Retrieved 29 January 2015.
56. Mark 10:13–15, Mark 16:16, John 3:3–7 and Acts 2:38–39
57. "Infant Baptism". WELS Topical Q&A. Wisconsin Evangelical Lutheran Synod. Archived from the original on 2 January 2008. Retrieved 29 January 2015. In baptism, however, we do not do something for God, rather he does something for us and in us. He works to either create or to strengthen faith. It is true that neither baptism nor the proclamation of the gospel will benefit anyone apart from faith. However, through the proclamation of the gospel and through baptism the Holy Spirit works faith. The means of grace have the power to create the faith they require.
58. Colossians 2:11–12, quoted by Otto, Joel D., Alive in Christ Archived 29 April 2014 at the Wayback Machine , pp 9–11
59. Titus 3:5
60. See "Baptism and Its Purpose" Archived 6 February 2009 at the Wayback Machine
61. "The Small Catechism - Book of Concord". www.bookofconcord.org. 8 November 2019. Archived from the original on 20 September 2008. Retrieved 31 January 2007.
62. "See "Luther's Large Catechism" subsection "Of Infant Baptism"". 29 October 2020. Archived from the original on 13 June 2008. Retrieved 22 February 2007.
63. Psalm 51:5
64. John 3:5–6
65. Titus 3:4–7
66. 1 Peter 3:21
67. Mark 9:42, Luke 18:15–17
68. Stuart, George Rutledge; Chappell, Edwin Barfield (1922). What Every Methodist Should Know. Lamar & Barton. p.  83.
69. Summers, Thomas Osmond (1857). Methodist Pamphlets for the People. E. Stevenson & F. A. Owen for the M. E. Church, South. p. 18.
70. Methodist Review, Volume 101. G. Lane & P. B. Sandford. 1918. p. 464.
71. "God's Preparing, Accepting, and Sustaining Grace". The United Methodist Church GBGM. Archived from the original on 9 January 2008. Retrieved 2 August 2007.
72. "Baptism and Dedication". Free Methodist Church. 3 December 2008. When they baptize babies, pastors should make sure that their prayers include clear requests that God will bring the children to a personal faith that "owns" what the parents are promising at a time when the children (who "belong" from day one) cannot act for themselves. And when they dedicate children, pastors should make sure that their prayers include clear gratitude to God for the fact that he is already at work in the life of that child, who already "belongs" in the Christian community. Here's what must be stressed: whether at the time of baptism (in the adult baptism tradition) or at the time of confirmation when the vows made earlier by the parents are personally "owned" (in the infant baptism tradition), it is faith in Jesus (dependent trust, not mere cognitive affirmation) that is crucial. Paul goes so far as to say that without faith and obedience, the old rite of circumcision has no value (Romans 2:25). The same is true of baptism. With either rite, clear evangelistic follow-through is crucial.
73. The Discipline of the Allegheny Wesleyan Methodist Connection (Original Allegheny Conference). Salem: Allegheny Wesleyan Methodist Connection. 2014. pp. 140–146.
74. Westminster Confession of Faith, Chapter 28, Section 1.
75. Westminster Confession of Faith, Chapter 10, Section 3.
76. Joshua 24:15
77. DeYoung, Kevin (12 March 2015). "A Brief Defense of Infant Baptism". The Gospel Coalition. Retrieved 11 October 2019.
78. Westminster Confession, Chapter 28, Section 1 and especially section 3. Baptized people are considered part of the covenant of grace by faith unless they prove otherwise by committing apostasy.
79. Slick, Matt (12 June 2009). "What is credobaptism?". Christian Apologetics & Research Ministry. Archived from the original on 27 July 2020. Retrieved 27 July 2020.
80. Calvin asked: "If the children of believers are partakers of the covenant without the help of understanding, there is no reason why they should be barred from the sign merely because they cannot swear to the provisions of the covenant" (Inst. 4, 16, 24, quoted in John Calvin: Infant Baptism Archived 10 June 2008 at the Wayback Machine )
81. "If baptism was demanded of the Jews as a prerequisite of church membership, we may reasonably conclude that the Gentiles were not admitted to the privilege except on the same condition" (Baptism a Condition of Church Membership Archived 7 October 2008 at the Wayback Machine ).
82. "When an infant is baptized God creates faith in the heart of that infant. This faith cannot yet, of course, be expressed or articulated, yet it is real and present all the same (see e.g., Acts 2:38–39; Titus 3:5–6; Matt. 18:6; Luke 1:15; 2 Tim. 3:15)" (The Lutheran Church, Missouri Synod). Archived 6 February 2009 at the Wayback Machine
83. "The Most Holy Trinity gives the baptized sanctifying grace, the grace of justification:
    • Enabling them to believe in God, to hope in him, and to love him through the theological virtues;
    • Giving them the power to live and act under the prompting of the Holy Spirit through the gifts of the Holy Spirit;
    • Allowing them to grow in goodness through the moral virtues" (Catechism of the Catholic Church, 1268)
84. DeYoung, Kevin (12 March 2015). "A Brief Defense of Infant Baptism". www.thegospelcoalition.org. Retrieved 19 February 2019.
85. "Does Baptism Replace Circumcision? An Examination of the Relationship between Circumcision and Baptism in Colossians 2:11–12".
86. "Should Babies be Baptized? | Christian Reformed Church".
87. Acts 2:38–39
88. Deuteronomy 29:10–12
89. "Baptism in the United Methodist Church". www.covingtonfumc.com. Archived from the original on 16 February 2015. Retrieved 30 December 2014.
90. "The Church received from the apostles the tradition of giving baptism even to infants" (Commentaries on Romans 5:9, quoted, for instance, in W. A. Jurgens, The Faith of the Early Fathers (Liturgical Press 1970 ISBN   9780814604328), vol. 1, p. 209).
91. "Infant Baptism and the New Covenant Community". Desiring God. 14 February 1993. Retrieved 4 March 2019.
92. "Lesson 35: Why We Do Not Baptize Infants (Genesis 17 and other Scriptures)" . Retrieved 20 September 2022. We do not baptize infants because baptism is a public confession of faith in obedience to Christ.
93. "New York City International Christian Church » A Member of the Sold Out Discipling Movement » We Desire to Know God…and to Make Him Known!". Archived from the original on 28 December 2013. Retrieved 26 December 2013.
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External links

Support

• Early Church Fathers on Baptism
• What About Holy Baptism? by Dr. A.L. Barry (Lutheran perspective)
• Baptism by Francis Schaeffer (Evangelical Presbyterian perspective)
• JEREMIAH 31: INFANT BAPTISM IN THE NEW COVENANT by Dr. Richard Pratt (Evangelical Presbyterian perspective)
• Chaney, James M. (2009). William the Baptist. Oakland, TN: Doulos Resources. p. 160. ISBN   978-1-4421-8560-9. OCLC   642906193. Archived from the original on 2 April 2011. (Reformed Presbyterian perspective)
• Infant Baptism Catholic Answers guide, with Imprimatur
• Early Teachings of Infant Baptism teachings on Baptism by the Church Fathers, with Imprimatur
• Infant Baptism (by Jordan Bajis, Greek Orthodox Archdiocese of America website)
• Infant Baptism by Canon Tom Gordon (Orthodox Anglican perspective)
• By Water and the Spirit (United Methodist perspective)
• Infant Baptism discussed at www.CatholicBridge.com (Roman Catholic perspective)
• Baptism, Confirmation and the Affirmation of Baptismal Faith (Anglican Church perspective)

Opposition

• Infant Baptism in the Global Anabaptist Mennonite Encyclopedia Online
• A Scriptural Critique of Infant Baptism by Pastor John MacArthur
• The Assemblies of God on Baptism