Infant Baptism

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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 baptism. 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. 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 United Methodist Church, Confirmation is a rite where baptized individuals recognize the work of God's grace as well as an embrace of being a disciple. It often occurs when youth enter their junior high school years, but it may occur at any time that a person is ready to profess their faith.

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

  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

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

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]

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