Difference between revisions of "Infant Baptism" - New World Encyclopedia

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Water is poured on the head of an infant held over the baptismal font of a Catholic church in the United States in 2004

In Christian religious practice, infant baptism is the baptism of young children or infants. In theological discussions, the practice is sometimes referred to as paedobaptism or pedobaptism from the Greek pais meaning "child." The practice is sometimes 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 small children.

Most Christian denominations believe and accept the doctrine of infant baptism. Roman Catholics, Eastern Orthodox, Oriental Orthodox, Assyrian Church of the East, Anglicans, Lutherans, Methodist, Church of the Nazarene, Reformed Church in America, Episcopalians, United Church of Christ (UCC), Presbyterians, Continental Reformed), and others, baptize infants. Together, these constitute over 80 percent of all those who call themselves Christians.

Numerous smaller denominations within the Protestant tradition (including Anabaptists (Mennonites, Amish, Brethren), Baptists, Pentecostalists, Seventh-day Adventists, Non-denominational churches, and other Arminian denominations) reject infant baptism, as do Jehovah's Witnesses, Christadelphians, and Latter-day Saints.

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 bring their child to their congregation's priest or minister. The minister then applies water to the child. As the water touches the child, the minister utters the words "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit" (See Matthew 28:19).

Most Christians baptize their baby by either pouring water (affusion) or by sprinkling water (aspersion) on the child. Some Eastern Orthodox and Roman Catholic traditions baptize their babies by totally immersing them in the font.

Although it is not required, many parents and godparents chose to dress their 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 many laces, trims and intricate details. In the past, a gown was used for both baby boys and girls. In more modern times, it has become appropriate to baptize boys in christening outfits. Also made of white or off white fabric, the christening outfit consists of a romper with a vest or other accessories. After the baptism ceremony, these articles of clothing are preserved as a memory of this very special and significant event in the child's life.

History

Scholars disagree on the date when infant baptism was first practiced. Some believe that first-century Christians did not practice it. Others believe that they did, understanding biblical references to individuals "and [their] whole household" being baptized (Acts 16:15, Acts 16:31-33) as including small children and infants.

While the earliest extra-biblical directions for baptism,^[1] which occurs in the Didache (c. 100),^[2] seems to envisage the baptism of adults, rather than young children, since it requires that the person to be baptized should fast,^[3] writings of the second and early third century indicate that Christians baptized infants too.^[4] Irenaeus (c. 130–202) speaks not only of children but even of infants being "born again to God"^[5] and three passages of Origen (185–c. 254)^[6] Tertullian (c. 155–230) too, while advising postponement of baptism until after marriage, mentions that it was customary to baptize infants, with sponsors speaking on their behalf.^[7] The Apostolic Tradition, 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.^[8]

Some writers who believe that baptism of infants began to be practiced only after the first century - in the third century it was certainly the universal practice and was believed to be of apostolic origin^[9] - posit a link between it and the use of baptism by methods other than immersion, methods which, in spite of the evidence of the Didache, some claim did not at all exist in the first century.

From at least the third 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. The belief that people baptized as infants needed to be rebaptized arose only in the sixteenth century.

Theology

The basic theology of Christian denominations often varies. For this reason, the meaning of baptism itself and infant baptism in particular depends greatly upon the Christian tradition to which the baptismal candidate belongs.

Baptism is the New Testament, especially in the letters of Saint Paul, is seen both as analogous to circumcision, and as a type of burial and symbolic rebirth. In Jewish tradition male infants born to Jewish parents and male slaves owned by Jews were circumcised as ceremony of initiation into the Jewish community(Genesis 17:10-14). Jewish Christians continued to circumcise their children (Acts 21) and even Paul himself reportedly circumcised his disciple Timothy, who had a Jewish mother and a Gentile father. Paedobaptists, however, generally believe that baptism has replaced Old Testament circumcision and is the religious ceremony of initiation into the Christian community. Beyond this, very little is agreed on the subject among Christian denominations.

Differences between paedobaptists

Paedobaptists disagree about the precise significance of infant baptism and the exact justification for it. These differences generally revolve around the question of spiritual effect baptism which has on the person being baptized.

Christian groups who practice infant baptism divide approximately into four groups of opinion:

Catholic and Orthodox traditions

The Roman Catholic Church considers baptism, even for infants, so important that "parents are obliged to see that their infants are baptised within the first few weeks" and, "if the infant is in danger of death, it is to be baptised without any delay."^[10] Baptism is a form of rebirth which liberates the believer from original sin: "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."^[11] The Church has no official teaching regarding the fate of infants who die without Baptism, and theologians of the Church hold various views. For instance, some have asserted that they go to Limbo, although this is not official Catholic doctrine.

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. For them, too, baptism is not merely a symbol but actually conveys grace. Baptism is a sacrament because it is a "tool" or "instrument" instituted by Jesus Christ to impart grace to its recipients. Infants are traditionally baptized on the eighth day, recalling the biblical injunction to circumcize 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, even of infants. Unlike Catholic tradition, Holy Communion is given to infants after they are baptized.

Lutherans

Lutherans practice infant baptism on the basis of biblical passages such as [[Matthew 28:19, Mark 10:13-15, 16:16, John 3:3-7, Acts 2:38-39, and Ephesians 6:4. For them, baptism is a "means of grace" through which God creates and strengthens "saving faith" as the "washing of regeneration" (Titus 3:5) in which infants and adults are reborn (John 3:3-7). In Lutheran theology, 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.

Methodists

Methodists contend that infant baptism has spiritual value for the infant. John Wesley, the founder of Methodism maintained the Anglican view that baptism regenerates the infant. He listed several ways that infants benefit from baptism:

The guilt of Original Sin is removed.
They gain admission into the Church.
Their standing before God is changed from one under condemnation to a child of God.

However, Wesley's views of infant baptism seem to shift over time as he put more and more emphasis on salvation by faith and new birth by faith alone. This has helped to fuel much debate within Methodism over just what infant baptism does, though almost all are agreed it should be continued. Methodists justify infant baptism by this principle of prevenient grace initiated by God, in which God's promise is provided calling that infant to eventually believe in God's Word for salvation. Methodists also use infant baptism symbolically, as an illustration of God approaching the helpless.

Presbyterian and related churches

Presbyterian and Reformed Christians contend that baptism is not a mere symbol, but actually conveys grace. Baptism, according to this tradition, does not produce Christians, but it identifies the child as a member of the covenant community. Presbyterian and many Reformed Christians see infant baptism as the New Testament form of circumcision, which did not create faith in the eight-day-old Jewish boy but marked him as a member of God’s people.

Confirmation

Children baptized as infants or toddlers are sometimes asked to "confirm" their baptismal vows, when they are roughly between eight and 14 years of age, by publicly affirming their faith. Confirmation of baptismal vows is the essential significance of the Lutheran non-sacramental ceremony called in German "Konfirmation," but in English "affirmation of baptism."

However, for Roman Catholics, Confirmation is not an essential affirmation of faith, but is a sacrament that confers an increase and deepening of that the grace provided at bpatism. In Eastern Christianity, including the Eastern Catholic Churches, the sacrament of Confirmation is conferred immediately after baptism, and there is obviously no renewal of baptismal promises. In the Latin-Rite (i.e. Western) Catholic Church, the sacrament is to be conferred at about the age of discretion (generally taken to be about seven), unless the Episcopal Conference has decided on a different age, or there is danger of death or, in the judgement of the minister, a grave reason suggests otherwise.

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.

Arguments against infant baptism

Opponents of paedobaptism point out that Jesus himself was baptized at the age of 30. They also point to the two (out of five) Great Commission passages that speak of baptism. They see Matthew 28:18-20 as giving exclusive instructions about who is to be baptized: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you" (verses 19-20, NKJV). They interpret this as referring to three successive stages, with baptism following on becoming a disciple (which is beyond the power of an infant), and instruction following on baptism, not preceding it. Pedobaptists point out that the passage is ambiguous enough to interpret that a person becomes a disciple directly through baptism, meaning children could be baptized.
The Mark 16:15-18 Great Commission passage speaks of believing: "He who believes and is baptized will be saved; but he who does not believe will be condemned" (verse 16, NKJV). This, they say, excludes infants, whom they see as incapable of believing.
Pedobaptists point out that the second clause mentions believing, but not baptism. Therefore, one could be baptized and still not be a believer. They argue that this may not exclude infant baptism, but rather corroborate it.

In Peter's address to adults, "Repent and be baptized" Acts 2:38, they see repentance as a prerequisite, and this requires a mature understanding of sin and a decision to turn away from sin. Some point to Deuteronomy 24:16 or 1 Peter 3:21 as evidence that each individual must make a mature decision regarding baptism.

Some oppose baptism of children as incorporating them into the church without their own consent.

Denominations that do not accept infant baptism as valid generally require Christians who join them after being baptized as infants elsewhere to be "rebaptized."

Denominations and religious groups opposed to paedobaptism

Among the Christian denominations and other religious groups opposed to paedobaptism on theological grounds are Apostolics, Reformed Baptists, Pentecostal, Anabaptists, Baptists, Seventh-day Adventists, and Christadelphians.

Jehovah's Witnesses do not practise infant baptism on the basis that Jesus is assumed to have had faith in God throughout his life, but did not get baptised until immediately prior to beginning his mission to do God's will. It is therefore considered that baptism is a sign of presenting oneself to do God's will, a decision which must be made at an age at which one is capable of understanding what a commitment it is. No particular age is set, but it is unusual for a Witness to be baptised under the age of 16. Before a person is approved for baptism, they must have a regular share in field service, and are asked a series of questions on the basic teachings of the faith by the congregation elders. The purpose of these questions is to ensure that the person has a correct understanding of the decision they are making.

Latter-day Saints do not practice infant baptism. Mormons believe that "Men will be punished for their own sins, and not for Adam's transgression"(see the Second Article of Faith), and they believe that children are not accountable for sin until the age of eight. The Book of Moroni (from the Book of Mormon), Moroni 8:4-23, describes infant baptism as a "gross error" and a "solemn mockery." The chapter contends that they are not capable of committing sin, but are "alive in Christ."

Notes

↑ "the Didache, the earliest surviving 'pastoral manual' of the Christian church" (Fuller Seminary Bookstore)
↑ "Chapter 7, "Concerning Baptism."
↑ "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)
↑ Apart from quoting books of the second and third centuries mentioned here, 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."
↑ Against Hereses, 2.22.4]).
↑ The three passages identified by scholars are Homilies on Leviticus 8.3.11; Commentary on Romans 5.9; and Homily on Luke 14.5. 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."
↑ "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" (On Baptism 18).
↑ "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 21.4-5).
↑ "The practice of infant baptism was unknown at this period (the first century). ... That not till so late a period as Irenaeus [c. 140-203 C.E.], a trace of infant baptism appears, and that it first became recognized as an apostolic tradition in the course of the third century, is evidence rather against than for the admission of its apostolic origin" (Augustus Neander, History of the Planting and Training of the Christian Church by the Apostles, 1864, p. 162
↑ Code of Canon Law, canon 867
↑ Catechism of the Catholic Church, 1250

References
ISBN links support NWE through referral fees

Aland, Kirt. Did the Early Church Baptise Infants?, Wipf Stock Publishers, 2004. ISBN 978-1592445417
Jeremias, Joachim. Infant Baptism in the First Four Centuries, Wipf & Stock Publishers, 2004. ISBN 978-1592447572
Sartelle, John P. Infant Baptism, P&R Press, 1985. ISBN 978-0875524290
Strawbridge, Gregg. The Case for Covenantal Infant Baptism, P&R Publishing, 2003. ISBN 978-0875525549

External links

Support

Jesus Loves the Little Children: Why We Baptize Children by Daniel R. Hyde
Baptism by Francis Schaeffer (Evangelical Presbyterian perspective)
Infant Baptism by Greg Johnson (Evangelical Presbyterian perspective)
INFANT BAPTISM: How My Mind Has Changed by Dr. Dennis E. Johnson (Conservative Presbyterian perspective)
JEREMIAH 31: INFANT BAPTISM IN THE NEW COVENANT by Dr. Richard Pratt (Evangelical Presbyterian perspective)
Infant Baptism by Dr. Richard Pratt (Evangelical Presbyterian perspective)
Instruction on Infant Baptism (Roman Catholic Church)
Baptism by Mark Bates (Evangelical Presbyterian perspective)
Infant Baptism Catholic Answers guide, with Imprimatur
Early Teachings of Infant Baptism teachings on Baptism by the Church Fathers, with Imprimatur
By Water and the Spirit (United Methodist perspective)
The Case for Covenantal Infant Baptism by Gregg Strawbridge (Evangelical Presbyterian perspective)
Children of the Promise: The Biblical Case for Infant Baptism by Robert R. Booth (Evangelical Presbyterian perspective)
Infant Baptism discussed at www.CatholicBridge.com

Oppose

Brunson, Hal. 2007 The Rickety Bridge and the Broken Mirror: Two Parables of Paedobaptism and One Parable of the Death of Jesus Christ. ISBN 0-595-43816-4 [1]

Infant Baptism from a Fundamentalist Baptist perspective
Many articles about Infant Baptism and Believer's Baptism from a conservative semi-Calvinist perspective

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[1] "the Didache, the earliest surviving 'pastoral manual' of the Christian church" (Fuller Seminary Bookstore)

[2] "Chapter 7, "Concerning Baptism."

[3] "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)

[4] Apart from quoting books of the second and third centuries mentioned here, 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."

[5] Against Hereses, 2.22.4]).

[6] The three passages identified by scholars are Homilies on Leviticus 8.3.11; Commentary on Romans 5.9; and Homily on Luke 14.5. 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."

[7] "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" (On Baptism 18).

[8] "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 21.4-5).

[9] "The practice of infant baptism was unknown at this period (the first century). ... That not till so late a period as Irenaeus [c. 140-203 C.E.], a trace of infant baptism appears, and that it first became recognized as an apostolic tradition in the course of the third century, is evidence rather against than for the admission of its apostolic origin" (Augustus Neander, History of the Planting and Training of the Christian Church by the Apostles, 1864, p. 162

[10] Code of Canon Law, canon 867

[11] Catechism of the Catholic Church, 1250

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@@ Line 28: / Line 28: @@
 The basic theology of Christian denominations often varies. For this reason, the meaning of baptism itself and infant baptism in particular depends greatly upon the Christian [[tradition]] to which the baptismal candidate belongs.
-===Agreements among paedobaptists===
+Baptism is the New Testament, especially in the letters of Saint Paul, is seen both as analogous to [[circumcision]], and as a type of burial and symbolic rebirth. In Jewish tradition male infants born to Jewish parents and male slaves owned by Jews were circumcised as ceremony of [[initiation]] into the [[Jewish community]](Genesis 17:10-14). Jewish Christians continued to circumcise their children (Acts 21) and even Paul himself reportedly circumcised his disciple Timothy, who had a Jewish mother and a Gentile father. Paedobaptists, however, generally believe that baptism has replaced [[Old Testament]] circumcision and is the religious ceremony of initiation into the Christian community. Beyond this, very little is agreed on the subject among Christian denominations.
-The general consensus is that baptism is the New Testament form of [[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]]([Genesis]] 17:10-14).  Paedobaptists believe that baptism has replaced Old Testament circumcision and is the religious ceremony of initiation into the Christian community. Beyond this, very little is agreed on the subject among Christian denominations.
-===Differences between paedobaptists===
+==Differences between paedobaptists==
-Paedobaptists disagree about the precise significance of infant baptism and the exact justification for it. These differences generally revolve around the following issues:
+Paedobaptists disagree about the precise significance of infant baptism and the exact justification for it. These differences generally revolve around the question of spiritual effect baptism which has on the person being baptized.
-* What baptism does, if anything
-* What spiritual effect baptism has on the infant being baptized
-* The extent of the effect of baptism beyond a symbolic expression
-This disagreement is rooted in the interpretation of more fundamental areas of theology, such as the doctrine of [[salvation]] and the doctrine of the [[sacraments]].
 Christian groups who practice infant baptism divide approximately into four groups of opinion:
-====Roman Catholic Church====
+===Catholic and Orthodox traditions===
-The [[Roman Catholic Church]] considers baptism, even for infants, so important that "parents are obliged to see that their infants are baptised within the first few weeks" and, "if the infant is in danger of death, it is to be baptised without any delay."<ref>[http://www.intratext.com/IXT/ENG0017/_P2W.HTM Code of Canon Law, canon 867]</ref> 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."<ref>[http://www.scborromeo.org/ccc/p2s2c1a1.htm Catechism of the Catholic Church, 1252]</ref> It is convinced that "God's mercy and grace should not be refused to anyone born, and that all human beings are equal, whatever be their size or age."<ref>[http://www.catholicculture.org/docs/doc_view.cfm?recnum=5150 Instruction on Infant Baptism]</ref> Infant baptism is seen as showing very clearly that salvation is an unmerited favour from God, not the fruit of human effort.<ref>"The sheer gratuitousness of the grace of salvation is particularly manifest in infant Baptism" (http://www.scborromeo.org/ccc/p2s2c1a1.htm Catechism of the Catholic Church, 1250]).</ref> "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."<ref>[http://www.scborromeo.org/ccc/p2s2c1a1.htm Catechism of the Catholic Church, 1250]</ref>
+The [[Roman Catholic Church]] considers baptism, even for infants, so important that "parents are obliged to see that their infants are baptised within the first few weeks" and, "if the infant is in danger of death, it is to be baptised without any delay."<ref>[http://www.intratext.com/IXT/ENG0017/_P2W.HTM Code of Canon Law, canon 867]</ref> Baptism is a form of rebirth which liberates the believer from original sin: "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."<ref>[http://www.scborromeo.org/ccc/p2s2c1a1.htm Catechism of the Catholic Church, 1250]</ref> The Church has no official teaching regarding the fate of infants who die without Baptism, and theologians of the Church hold various views. For instance, some have asserted that they go to [[Limbo#Limbo of Infants|Limbo]], although this is not official Catholic doctrine.
-The Church has no official teaching regarding the fate of infants who die without Baptism, and theologians of the Church hold various views (for instance, some have asserted that they go to [[Limbo#Limbo of Infants|Limbo]], which has never been official Catholic doctrine). The Church entrusts these infants to the mercy of God.
+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. For them, too, baptism is not merely a symbol but actually conveys [[Divine grace|grace]]. Baptism is a [[sacrament]] because it is a "tool" or "instrument" instituted by Jesus Christ to impart grace to its recipients. Infants are traditionally baptized on the eighth day, recalling the biblical injunction to [[circumcision|circumcize]] 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, even of infants. Unlike Catholic tradition, [[Holy Communion]] is given to infants after they are baptized.
-====Other ancient Christian Churches====
+===Lutherans===
-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. For them, too, baptism is not merely a symbol but actually conveys [[Divine grace|grace]]. Baptism is a [[sacrament]] because it is a "tool" or "instrument" instituted by Jesus Christ to impart grace to its recipients. Infants are traditionally baptized on the eighth day, recalling the biblical injunction to [[circumcision|circumcize]] 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, even of infants.  [[Holy Communion]] is also given to infants after they are baptized.
+Lutherans practice infant baptism on the basis of biblical passages such as [[Matthew 28:19, Mark 10:13-15, 16:16, John 3:3-7, Acts 2:38-39, and Ephesians 6:4. For them, baptism is a "[[Means of Grace#Lutheran theology|means of grace]]" through which God creates and strengthens "saving faith" as the "washing of regeneration" (Titus 3:5) in which infants and adults are reborn (John 3:3-7). In Lutheran [[theology]], 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.
-====Lutherans====
+===Methodists===
-Lutherans practice infant baptism because they believe that God mandates it. They adduce biblical passages such as [[Matthew 28:19]], Mark 10:13-15, 16:16, John 3:3-7, Acts 2:38-39, and Ephesians 6:4 in support of their position. For them, baptism is a "[[Means of Grace#Lutheran theology|means of grace]]" through which God creates and strengthens "saving faith" as the "washing of regeneration" (Titus 3:5) in which infants and adults 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. 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."<ref>See "Luther's Small Catechism" [http://www.bookofconcord.org/smallcatechism.html#baptism]</ref>
-In the special section on infant baptism in his [[Luther's Large Catechism|Large Catechism]], Luther argues that infant baptism is God-pleasing because persons so baptized were reborn and sanctified by the Holy Spirit.
-====Methodists====
 Methodists contend that infant baptism has spiritual value for the infant. [[John Wesley]], the founder of [[Methodism]] maintained the [[Anglicanism|Anglican]] view that baptism [[New Birth|regenerates]] the infant. He listed several ways that infants benefit from baptism:
@@ Line 62: / Line 50: @@
 * Their standing before God is changed from one under condemnation to a child of God.
-However, Wesley's own views of infant baptism seem to shift over time as he put more and more emphasis on salvation by faith and new birth by faith alone. This has helped to fuel much debate within Methodism over just what infant baptism does, though almost all are agreed it should be continued.
+However, Wesley's views of infant [[baptism]] seem to shift over time as he put more and more emphasis on salvation by faith and new birth by faith alone. This has helped to fuel much debate within Methodism over just what infant baptism does, though almost all are agreed it should be continued. Methodists justify infant baptism by this principle of [[prevenient grace]] initiated by God, in which God's promise is provided calling that infant to eventually believe in God's Word for salvation. Methodists also use infant baptism symbolically, as an illustration of God approaching the helpless.
-Infant baptism is particularly illustrative of the Methodist doctrine of [[prevenient grace]]. The principle is that [[The Fall of Man]] ruined the human soul to such an extent that nobody ''wants'' a relationship with God. In order for humans to even want to be able to choose God must empower their will (so that they may choose Christ) which he does by means of prevenient grace. Thus God takes the very first step in salvation, preceding any human effort or decision. Methodists justify infant baptism by this principle of prevenient grace, often arguing that infant baptism is God's promise or declaration to the infant that calls that infant to (eventually) believe in God's promises (God's Word) for salvation. When the individual believes in Jesus they will profess their faith before the church, often using a ritual called confirmation in which the Holy Spirit is invoked with the laying on of hands.  Methodists also use infant baptism symbolically, as an illustration of God approaching the helpless. They see the ceremony additionally as a celebration of God's prevenient grace.
+===Presbyterian and related churches===
+Presbyterian and Reformed Christians contend that baptism is not a mere symbol, but actually conveys grace. Baptism, according to this tradition, does not produce Christians, but it identifies the child as a member of the covenant community. Presbyterian and many Reformed Christians see infant baptism as the [[New Testament]] form of [[circumcision]], which  did not create faith in the eight-day-old Jewish boy but marked him as a member of God’s people.
+==Confirmation==
+Children baptized as infants or toddlers are sometimes asked to "confirm" their baptismal vows, when they are roughly between eight and 14 years of age, by publicly affirming their faith. Confirmation of baptismal vows is the essential significance of the [[Lutheran]] non-sacramental ceremony called in German "Konfirmation," but in English "affirmation of baptism."
-===Presbyterian and Continental Reformed churches===
+However, for Roman Catholics, ''[[Confirmation (sacrament)|Confirmation]]'' is not an essential affirmation of faith, but is a sacrament that confers an increase and deepening of that the grace provided at bpatism. In [[Eastern Christianity]], including the [[Eastern Catholic Churches]], the sacrament of Confirmation is conferred immediately after baptism, and there is obviously no renewal of baptismal promises. In the [[Latin Rite|Latin-Rite]] (i.e. Western) Catholic Church, the [[Sacraments of the Catholic Church|sacrament]] is to be conferred at about the age of discretion (generally taken to be about seven), unless the [[Episcopal Conference]] has decided on a different age, or there is danger of death or, in the judgement of the minister, a grave reason suggests otherwise.
-Presbyterian and Reformed Christians contend that baptism is not a mere symbol, but actually conveys grace. The grace it conveys, however, is not justifying grace. It may convey sanctifying grace or some other kind of grace. Baptism, according to this tradition, does not produce Christians, but it identifies the child as a member of the covenant community. Some adherents of the [[Federal Vision]] theology disagree, however, regarding instead a [[Christian]] as one who is a member of the covenant community. Yet all would agree that being a member of the covenant community 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". (Proverbs 22:6)
-Presbyterian and many Reformed Christians see infant baptism as the [[New Testament]] form of circumcision in the Jewish covenant ([[Book of Joshua|Joshua]] 24:15). Circumcision did not create faith in the eight-day-old Jewish boy. It merely marked him as a member of God’s covenant people Israel. Likewise, [[baptism]] doesn’t create faith; it is a sign of membership in the covenant community.
+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.
-Presbyterian and Reformed Christians consider children of professing Christians to be members of the visible Church (the covenant community). They do not necessarily consider them to be members of a particular church (a local congregation), nor of the universal Church (the set of all true believers). A profession of faith is required for the former, and true faith is required for the latter.
-==Paedobaptism versus credobaptism==
-The main question which separates paedobaptists and [[credobaptism| credobaptists]] is this:
-''Who should be baptized?''
-The paedobaptists answer is: adult believers ''and'' the children of believers.
-The credobaptists answer is: ''only those who have professed faith (believers).'' The credobaptist argument is often characterized as "adults only," but this is not an accurate representation. Simply being an adult does not qualify one for baptism; one must come to saving faith and profess Christ as Lord and Savior. This could happen for some in the earliest stages of life and still be valid according to credobaptists.
-===Roots of the disagreement===
-The two different answers to this question do not, by themselves, shed much light on the nature of the dispute between paedobaptists and credobaptists. To fully grasp the disagreement over infant baptism one needs to understand the ''roots '' of the disagreement.
-===Prior theological commitments===
-The disagreement about infant baptism is grounded in differing theological views at a more basic level. Christians disagree about infant baptism because they disagree about the nature of faith, the role of baptism, the means of salvation, the nature of grace, and the function of the sacraments. Pedobaptism and credobaptism are positions which bubble up from theological views at a more fundamental level of one’s theological system.
-==Arguments for infant baptism==
-Paedobaptists do not completely agree on the reasons for baptizing infants, and offer different reasons in support of the practice. Among the arguments made in support of the practice are:
-===Covenant theology===
-[[Presbyterian]] and [[Reformed]] Christians base their case for infant baptism on [[Covenant theology]]. Covenant theology is a broad [[interpretation|interpretative]] framework used to understand the Bible.  [[Reformed Baptist]]s are Reformed yet, as their name suggests, adhere to [[Believers Baptism]].
-According to [[Covenant theology]] God makes two basic [[covenant]]s, or agreements, with humans.  The first one, the Covenant of [[Works]] is an agreement that bases man’s relationship with God on human obedience and morality.  The covenant was made with [[Adam and Eve|Adam]] in the [[Garden of Eden]]. Adam and Eve broke this covenant so God replaced it with a second more durable covenant—the Covenant of Grace. The Covenant of Grace is an agreement that bases man’s relationship with God on God’s grace and generosity. The Covenant of Works failed because it was based on human performance. The Covenant of Grace is durable because it is based on God’s performance.
-All the covenants that God makes with humans after the [[The Fall of Man|Fall]], (e.g. with Abraham, Moses, and David) are really just different forms of the Covenant of Grace. They may appear to be different but are fundamentally the same covenant. The underlying Covenant of Grace stays the same even though the external forms changes. Consequently, Covenant theologians see in Old Testament Israel the people of God (the church) before Christ was born. For the Covenant theologian, therefore, there is only one people of God--the church.
-According to [[Presbyterian]] and [[Reformed]] Christians, this theological framework is important to the Biblical case for infant baptism because it provides a reason for thinking there is strong continuity between the Old and New Testaments. It provides a bridge linking the two Testaments together.
-Covenant Theologians claim that the [[New Testament]] book of [[Hebrews]] demonstrates that much of Israel's cultic worship has been replaced by the person and work of Christ. The result is that some important forms of worship in the Old Testament have New Testament equivalents. The Passover festival, for example, was replaced by the Lord's Supper (or Eucharist).
-It is across the bridge of Covenant Theology that the sign of Abraham’s covenant, circumcision, walks into the New Testament. The sign of the Covenant changes its external form to reflect new spiritual realties. It was a bloody sign in the Old Testament, but because Christ has shed his blood, it has been transformed into a bloodless sign, i.e. washing with water. Passover was a bloody form of Old Testament worship and also transitions into the New Testament in the bloodless form of bread and wine.
-Covenant theologians point out that the external sign of the covenant in the Old Testament was circumcision. Circumcision was performed upon the male children of Israelites to signify their external membership in God's people, not as a guarantee of true faith; the Old Testament records many Israelites who turned from God and were punished, showing that their hearts were not truly set on serving God. So while all male Israelites had the sign of the covenant performed on them in a once off ceremony soon after birth, such a signifier was external only and not a true indicator of whether or not they would later exhibit true faith in Yahweh.
-In the New Testament, circumcision is no longer seen as mandatory for God's people. However there is compelling evidence to suggest that the Old Testament circumcision rite has been replaced by baptism. For instance: "In Him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in baptism." (Colossians 2:11-12a)
-Some paedobaptists, then, think the analogy of baptism to circumcision correctly point to children, since the historic Israelite application of circumcision was to infants, not to adult converts, of which there were few. Covenant theology, then, identifies baptism less as statement of faith as an assumption of identity; that is to say that infant baptism is a sign of covenantal inclusion.
-===Corroborating evidence===
-Paedobaptists point to a number of passages in the [[New Testament]] which seem to corroborate the above argument.
-====Household baptisms====
-In the Old Testament, if the head of a household converted to Judaism, all the males in the house, even the infants, were circumcised. Paedobaptists argue this pattern continues into the New Testament. Reference is made, for example, to baptizing a person ''and their whole household'' &ndash; the households of Lydia, Crispus, and Stephanas are mentioned by name [http://bible.gospelcom.net/bible?acts+16:14-15;18:8;1cor+1:16 Acts 16:14-15, 18:8; 1 Cor 1:16].
-Paedobaptists challenge credobaptists on this point:  Why would a whole household be baptized just because the head of the house had faith?  Shouldn’t they baptize each member of the family as they come to individual faith?  Household baptism implies that the rules for membership in Abraham's covenant has continued into the New Testament, the main difference is the sign of the covenant.
-Credobaptist counter with verses such as John 4:53, Acts 16:34, and Acts 18:8 in which entire households are said to have "believed." As such, the paedobaptist assumption that household baptisms mentioned in the Bible involved infants (presumably incapable of personal belief) is overreaching.
-====Original sin====
-Paedobaptists also point to [http://bible.gospelcom.net/bible?psalm+51 Psalm 51], which reads, in part, "surely I was sinful from birth," as indication that infants are sinful (''vid.'' [[original sin]]) and are thus in need of forgiveness that they too might have salvation.
-Credobaptists would admit that infants are in need of salvation but paedobaptists push the point a step further by arguing that it makes no theological sense for infants to need salvation but for God to make no provision for them to be saved. Some Credobaptists who agree to the Psalm 51 interpretation, argue that even though infants are sinful they are not accountable, because of the "age of accountability."  Although many theologians would argue that an "age of accountability" is nowhere mentioned in the Bible.
-An alternative viewpoint of some credobaptists is that since all Christians are predestined to salvation (John 15:16, 1Cor 1:27, Eph 1:4, 1Pet 2:4), God will not allow His elect to die before receiving their need, even if they are in old age (Luke 2:25-35), an argument whose relation to baptism whether of infants or adults is unclear, unless it means that infants who die without coming to explicit belief and baptism are not among God's elect.
-====Peter's Speech====
-According to the Book of Acts in the New Testament, Peter declared in his sermon to the Jews that they should all be baptized. They and their children, and everyone who God calls, no matter how far away. <br />''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.”'' (NIV)
-====Followers of Simon the Magician====
-In Acts 8:9-25, there is a story about a magician who was very popular. All of his followers, including the infants, were baptized when Phillip came. <br />Acts 8:10-12 <br />''and they all, from '''smallest''' to greatest, were giving attention to him...But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, '''they were being baptized''', men and women alike.''
 ==Arguments against infant baptism==
@@ Line 150: / Line 78: @@
 [[Latter-day Saint]]s do not practice infant baptism. Mormons believe that "Men will be punished for their own sins, and not for Adam's transgression"(see the [[Articles of Faith (Mormonism)|Second Article of Faith]]), and they believe that children are not accountable for sin until the age of eight. The [[Book of Moroni]] (from the ''[[Book of Mormon]]''),  {{sourcetext|source=Book of Mormon|book=Moroni|chapter=8|verse=4|range=-23}}, describes infant baptism as a "gross error" and a "solemn mockery." The chapter contends that they are not capable of committing sin, but are "alive in Christ."
-==Confirmation==
-Children baptized as infants or toddlers are sometimes asked to "confirm" their baptismal vows, when they are roughly between eight and 14 years of age, by publicly affirming their faith. For Roman Catholics, this is a misinterpretation of the term ''[[Confirmation (sacrament)|Confirmation]]'', used as the name of the sacrament that strengthens (the original meaning of the word "confirm"), by conferring an increase and deepening of that grace. However, confirmation of baptismal vows is the essential significance of the [[Lutheran]] non-sacramental ceremony called in German "Konfirmation," but in English "affirmation of baptism."
-In [[Eastern Christianity]], including the [[Eastern Catholic Churches]], the sacrament of Confirmation is conferred immediately after baptism, and there is obviously no renewal of baptismal promises. In the [[Latin Rite|Latin-Rite]] (i.e. Western) Catholic Church, the [[Sacraments of the Catholic Church|sacrament]] is to be conferred at about the age of discretion (generally taken to be about seven), unless the [[Episcopal Conference]] has decided on a different age, or there is danger of death or, in the judgement of the minister, a grave reason suggests otherwise.
-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.
 ==Notes==