Baptism
The Bible say that after Christ was baptized He "came out of the water" (Matt. 3:16), indicating that He was baptized by total immersion. Why doesn't the Catholic Church also baptize by total immersion instead of by pouring on the head?
The Catholic Church usually baptizes by pouring: 1) because water sufficient for total immersion is not readily obtainable in some localities, 2) because total immersion would be cruel for babies, fatal for some sick people and impossible for some prison inmates, and 3) because the Apostles baptized by pouring. In the Didache, composed by the Apostles, the following procedure for Baptism is prescribed: "Pour water three times on the head in the name of the Father, and of the Son, and of the Holy Spirit." The words "came out of the water"do not necessarily imply total immersion. They could just as well imply that Christ came up on the shore the river Jordan after standing ankle deep in the water. This is not to say that the Catholic Church considers Baptism by total immersion invalid--she simply does not consider it practical as a universal form.
Why does the Catholic Church baptize infants, who have no understanding of what is taking place?
The Catholic Church baptizes infants because Christ wills it. He must will it because He said, "Suffer the little children, and forbid them not to come to me." (Matt 19:14). According to the Apostle Paul, one cannot truly come to Christ except through Baptism. (Rom. 6:3-4). Christ must will it because the Apostles baptized "all the people" (Luke 3:21) and whole households (Acts 16:15, 1 Cor. 1:16). Certainly "all the people" and whole "households" included infants. Christ must will it because He stated categorically that Baptism is a necessary prerequisite for salvation “No one can enter the Kingdom of heaven without being born of water and the Spirit”(John 3:5) this refers to baptism, and He certainly desires the salvation of infants. He must will it because the primitive Christian Church, which had fresh firsthand knowledge of His Will, baptized infants. In the ancient catacombs of Rome the inscriptions on the tombs of infants make mention of their having been baptized. One such inscription reads: "here rest Archillia, a newly-baptized; she was one year and five months old; died February 23rd."
An unbaptized infant is not simply in a "natural" state; it is in the state of reprobation, living under the reign of Satan, with the sin of Adam "staining" its soul, “original sin”. Therefore infants should be baptized as soon as is reasonably possible--usually within 2-3 weeks of birth. When children grow up with Our Lord dwelling in their souls, they have a powerful protection against sin. Moreover, Our Lord can thereby draw children to a deep love for Himself at a very early age--as He did with St. Therese, St. Maria Goretti, St. Dominic Savio, and Francisco and Jacinta Marto.
REGENERATIVE BAPTISM
Jn 3:5, 22 - born of water & Spirit; Apostles begin baptizing
Tit 3:5 - saved us thru bath of rebirth & renewal by Holy Spirit
Act 2:37-38 - repent, be baptized, receive gift of Holy Spirit
Acts 22:16 - get selves baptized and sins washed away
1 Cor 6:11 - you were washed, sanctified, justified
Rom 6:4 - baptized into death; live in newness of life
1 Pet 3:21 - baptism ... now saves you
Heb 10:12 - heart sprinkled, bodies washed in pure water
Why does the Catholic Church baptize infants, who have no understanding of what is taking place?
The Catholic Church baptizes infants because Christ wills it. He must will it because He said, "Suffer the little children, and forbid them not to come to me." (Matt 19:14). According to the Apostle Paul, one cannot truly come to Christ except through Baptism. (Rom. 6:3-4). Christ must will it because the Apostles baptized "all the people" (Luke 3:21) and whole households (Acts 16:15, 1 Cor. 1:16). Certainly "all the people" and whole "households" included infants. Christ must will it because He stated categorically that Baptism is a necessary prerequisite for salvation “No one can enter the Kingdom of heaven without being born of water and the Spirit”(John 3:5) this refers to baptism, and He certainly desires the salvation of infants. He must will it because the primitive Christian Church, which had fresh firsthand knowledge of His Will, baptized infants. In the ancient catacombs of Rome the inscriptions on the tombs of infants make mention of their having been baptized. One such inscription reads: "here rest Archillia, a newly-baptized; she was one year and five months old; died February 23rd."
An unbaptized infant is not simply in a "natural" state; it is in the state of reprobation, living under the reign of Satan, with the sin of Adam "staining" its soul, “original sin”. Therefore infants should be baptized as soon as is reasonably possible--usually within 2-3 weeks of birth. When children grow up with Our Lord dwelling in their souls, they have a powerful protection against sin. Moreover, Our Lord can thereby draw children to a deep love for Himself at a very early age--as He did with St. Therese, St. Maria Goretti, St. Dominic Savio, and Francisco and Jacinta Marto.
INFANT BAPTISM
Jn 3:5; Mk 16:16 - baptism required for entering heaven
1 Cor 15:21-22 - in Adam all die, in Christ all made alive
Mk 10:14 - let children come; to such belongs the kingdom
Lk 18:15 - people were bringing even infants to him ...
Col 2:11-12 baptism has replaced circumcision
Jos 24:15 - as for me and my house, we will serve Lord
Mt 8:4... - servant healed because of centurion's faith
Mt 15:2IK. - daughter healed b/c of Canaanite woman's faith
Lk 7:1 f. -just say the word, and let my servant be healed
Acts 16:31 - believe in Lord Jesus you & house will be saved
Acts 16: 15 - she was baptized, with all her household
Acts 16:33 - he and all his family were baptized at once
1 Cor 1:16 - I baptized the household of Stephanas
St. Hippolytus of Rome (c. 215 AD): "Baptize first the children; and if they can speak for themselves, let them do so. Otherwise, let their parents or other relatives speak for them." The Apostolic Tradition 21. Origen (post 244 AD): "the Church received from the apostles the tradition of giving baptism also to infants." Commentary on Romans 5, 9.
Jn 252 ad, the council of Carthage condemned the opinion that infants must wait until the eighth day after birth to be baptized, as was the case with circumcision. St Cyprian of Carthage, Letter 64 (59), 2.
Baptism is a Sacrament. A Sacrament is something both seen and unseen or supernatural. In the case of baptism there is water which is seen and symbolizes cleansing. Then there is the unseen and in the case of baptism there are the infused gifts faith, hope, and charity, as well as the gift of the Holy Spirit, which reside in the persons soul. Peter said “be baptized and receive the Holy Spirit” Baptism in a Protestant church is recognized as valid by the Catholic Church and vise verse.
Here are the passages in the Gospel about the sacrament of baptism. There is no indication about what age you should be and nowhere in the bible does it say baptism is restricted to adults.
Math 3:1-17 & 28:16-20, Mark 1:1-11 & 16:14-17, Luke 3:16-22, John 1:19-34 & 3:1-24
Acts 1:1-10 & 2:18-41 & 8:37-40 & 10:44-48 & 19:1-7
About the only indication that we have about age in the bible would be a passage from Col 2:11-12 where Paul notes that baptism has replaced circumcision. Circumcision was done to infants. It may also be worth noting that there is no record of early church writers condemning infant baptism.
Being baptized at a later age or the age of reason as a rite of passage or acceptance is a tradition that was adopted by some Protestant Churches around 300 years ago. Up until this time infants have always been baptized. In the Catholic Church when the child reaches the age of reason they receive another Sacrament, that of Conformation, which is the rite of passage.
INFANT BAPTISM. The Catholic Church's constant teaching is that children should be baptized soon after birth. The reason being that a child is born with original sin, which, cannot be removed before the age of reason except by baptism. Through baptism an infant receives sanctifying grace, the infused virtues of faith, hope, and charity, and the gifts of the Holy Spirit. Peter said “be baptized and receive the Holy Spirit” In Acts 2:38 “This promise is for you and your children “.In Acts 16, the apostles would baptize entire households including the adults and infants. This is another indication that baptism was not restricted to adults. Baptism places the soul in a state of grace and there is a difference between a soul in the state of grace, which begins, in Baptism and a soul not in the state of grace. One of the reasons there is little difficulty in convincing children of the existence of God and the divinity of the Church is that they already have the gift of faith infused in their souls at the moment of Baptism.
A person has a soul weather they are an adult or an infant. A infant receives many things that they do not ask for or understand when they are born, like their language, their inheritance, their citizenship and so on. Why should they not also receive the religion of the family? In Baptism we are born members of the Mystical Body of Christ (the Church). All these things as well as the gifts from baptism will shape the child as they grow to the age of reason and understanding.
Infant baptism is a tradition that was established by the apostles in the early Church and has remained a tradition for 2000 years in the Catholic Church as well as some other Protestant churches that kept this practice. The church bases this tradition in scripture. See Thessalonians chap 2 verse 15, when Paul writes, “Hold fast to the traditions both by word of mouth and written.”
The Catholic Church teaches that in the case of a child that is not baptized that we trust Gods infinite mercy will NOT condemn a child for something they have no control over. According to all the scriptures above Jesus demands that we must all be baptized for our salvation. Ex: John 3:5 “No one can enter the kingdom of God without being born of water and the Holy Spirit”. This refers to baptism. Since infants and young children have no other means of this salvation except Baptism, we may easily understand how grievously those parents and adults error or even sin if they permit the child to remain without the grace of baptism longer than necessary, particularly at an age so tender as to be exposed to numberless dangers of death.
Peter said it best in Pet. 3:21 “Baptism now saves you.” It brings the Holy Spirit and Grace into the soul. See Acts 2:38, 22:16)
Other Early Church Leaders on Baptism.
Justin Martyr
"As many as are persuaded and believe that what we [Christians] teach and say is true, and undertake to be able to live accordingly, and instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we pray and fast with them. Then they are brought by us where there is water and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father . . . and of our Savior Jesus Christ, and of the Holy Spirit [Matt. 28:19], they then receive the washing with water. For Christ also said, `Unless you are born again, you shall not enter into the kingdom of heaven'" (First Apology 61 [A.D. 151]).
Irenaeus of Lyons
"`And [Naaman] dipped himself . . . seven times in the Jordan' [2 Kgs. 5:14]. It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [this served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions, being spiritually regenerated as new-born babes, even as the Lord has declared: `Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven'" (Fragment 34 [A.D. 190]).
Tertullian
"No one can attain salvation without baptism, especially in view of the declaration of the Lord, who says, `Unless a man shall be born of water, he shall not have life'" (Baptism 12:1 [A.D. 203]).
Hippolytus
"The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to incorruption of soul and body, breathed into us the Spirit of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God. And if he is made God by water and the Holy Spirit after the regeneration of the laver he is found to be also joint-heir with Christ after the resurrection from the dead. Wherefore I preach to this effect: Come, all ye kindreds of the nations, to the immortality of the baptism" (Discourse on the Holy Theophany 8 [A.D. 217]).
The Recognitions of Clement
"But you will perhaps say, `What does the baptism of water contribute toward the worship of God?' In the first place, because that which has pleased God is fulfilled. In the second place, because when you are regenerated and born again of water and of God, the frailty of your former birth, which you have through men, is cut off, and so . . . you shall be able to attain salvation; but otherwise it is impossible. For thus has the true prophet [Jesus] testified to us with an oath: `Verily, I say to you, that unless a man is born again of water . . . he shall not enter into the kingdom of heaven'" (Recognitions of Clement 6:9 [A.D. 221]).
Testimonies Concerning the Jews
"That unless a man have been baptized and born again, he cannot attain unto the kingdom of God. In the Gospel according to John: 'Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God [John 3:5] . . . ' Also in the same place: 'Unless ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you' [John 6:53]. That it is of small account to be baptized and to receive the Eucharist, unless one profit by it both in deeds and works" (Testimonies Concerning the Jews 3:2:25-26 [A.D. 240]).
Cyprian of Carthage
"[When] they receive also the baptism of the Church . . . then finally can they be fully sanctified and be the sons of God . . . since it is written, `Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God'" (Letters 71[72]:1 [A.D. 253]).
Cyprian of Carthage
"It behooves those to be baptized ... so that they are prepared, in the lawful and true and only baptism of the holy Church, by divine regeneration, for the kingdom of God . . . because it is written `Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God'" (72[73]:21).
Council of Carthage VII
"And in the gospel our Lord Jesus Christ spoke with his divine voice, saying, `Except a man be born again of water and the Spirit, he cannot enter the kingdom of God.' . . . Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ" (VII Carthage [A.D. 256]).
Cyril of Jerusalem
"Since man is of a twofold nature, composed of body and soul, the purification also is twofold: the corporeal for the corporeal and the incorporeal for the incorporeal. The water cleanses the body, and the Spirit seals the soul. . . . When you go down into the water, then, regard not simply the water, but look for salvation through the power of the Spirit. For without both you cannot attain to perfection. It is not I who says this, but the Lord Jesus Christ, who has the power in this matter. And he says, `Unless a man be born again' and he adds the words `of water and of the Spirit' `he cannot enter the kingdom of God.' He that is baptized with water, but is not found worthy of the Spirit, does not receive the grace in perfection. Nor, if a man be virtuous in his deeds, but does not receive the seal by means of the water, shall he enter the kingdom of heaven. A bold saying, but not mine; for it is Jesus who has declared it" (Catechetical Lectures 3:4 [A.D. 350]).
Athanasius
"As we are all from earth and die in Adam, so being regenerated from above of water and Spirit, in the Christ we are all quickened" (Four Discourses Against the Arians 3:26[33] [A.D. 360]).
Basil the Great
"This then is what it means to be `born again of water and Spirit': Just as our dying is effected in the water [Rom. 6:3, Col. 2:12-13], our living is wrought through the Spirit. In three immersions and an equal number of invocations the great mystery of baptism is completed in such a way that the type of death may be shown figuratively, and that by the handing on of divine knowledge the souls of the baptized may be illuminated. If, therefore, there is any grace in the water, it is not from the nature of water, but from the Spirit's presence there" (The Holy Spirit, 15:35 [A.D. 375]).
Ambrose of Milan
"Although we are baptized with water and the Spirit, the latter is much superior to the former, and is not therefore to be separated from the Father and-the Son. There are, however, many who, because we are baptized with water and the Spirit, think that there is no difference in the offices of water and the Spirit, and therefore think that they do not differ in nature. Nor do they observe that we are buried in the element of water that we may rise again renewed by the Spirit. For in the water is the representation of death, in the Spirit is the pledge of life, that the body of sin may die through the water, which encloses the body as it were in a kind of tomb, that we, by the power of the Spirit, may be renewed from the death of sin, being born again in God" (The Holy Spirit 1:6[75-76] [A.D. 381]).
Ambrose of Milan
"The Church was redeemed at the price of Christ's blood. Jew or Greek, it makes no difference; but if he has believed, he must circumcise himself from his sins [in baptism (Col. 2:11-12)] so that he can be saved . . . for no one ascends into the kingdom of heaven except through the sacrament of baptism. . . . `Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God'" (Abraham 2:11:79-84 [A.D. 387]).
Ambrose of Milan
"You have read, therefore, that the three witnesses in baptism are one: water, blood, and the Spirit (1 John 5:8): And if you withdraw any one of these, the sacrament of baptism is not valid. For what is the water without the cross of Christ? A common element with no sacramental effect. Nor on the other hand is there any mystery of regeneration without water, for `unless a man be born again of water and the Spirit, he cannot enter the kingdom of God'" (The Mysteries 4:20 [A.D. 390]).
Gregory of Nyssa
"In the birth by water and the Spirit, [Jesus] himself led the way in this birth, drawing down upon the water, by his own baptism, the Holy Spirit; so that in all things he became the first-born of those who are spiritually born again, and gave the name of brethren to those who partook in a birth like to his own by water and the Spirit" (Against Eunomius 2:8 [A.D. 382]).
John Chrysostom
"No one can enter into the kingdom of Heaven except he be regenerate through water and the Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will any one, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious? These [priests] truly are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed Head" (The Priesthood 3:5-6 [A.D. 387]).
Gregory Nazianz
"Such is the grace and power of baptism; not an overwhelming of the world as of old, but a purification of the sins of each individual, and a complete cleansing from all the bruises and stains of sin. And since we are double-made, I mean of body and soul, and the one part is visible, the other invisible, so the cleansing also is twofold, by water and the spirit; the one received visibly in the body, the other concurring with it invisibly and apart from the body; the one typical, the other real and cleansing the depths" (Oration on Holy Baptism 7-8 [A.D. 388]).
The Apostolic Constitutions
"Be ye likewise contented with one baptism alone, that which is into the death of the Lord [Rom. 6:3, Col. 2:12-13] . . . [H]e that out of contempt will not be baptized shall be condemned as an unbeliever and shall be reproached as ungrateful and foolish. For the Lord says, `Except a man be baptized of water and of the Spirit, he shall by no means enter into the kingdom of heaven.' And again, `He that believes and is baptized shall be saved, but he that believes not shall be damned'" [Mark 16:16] (Apostolic Constitutions 6:3:15 [A.D. 400]).
Augustine
"It is this one Spirit who makes it possible for an infant to be regenerated . . . when that infant is brought to baptism; and it is through this one Spirit that the infant so presented is reborn. For it is not written, `Unless a man be born again by the will of his parents' or `by the faith of those presenting him or ministering to him,' but, `Unless a man be born again of water and the Holy Spirit.' The water, therefore, manifesting exteriorly the sacrament of grace, and the Spirit effecting interiorly the benefit of grace, both regenerate in one Christ that man who was generated in Adam" (Letters 98:2 [A.D. 412]).
Augustine
"Those who, though they have not received the washing of regeneration, die for the confession of Christ--it avails them just as much for the forgiveness of their sins as if they had been washed in the sacred font of baptism. For he that said, `If anyone is not reborn of water and the Spirit, he will not enter the kingdom of heaven,' made an exception for them in that other statement in which he says no less generally, `Whoever confesses me before men, I too will confess him before my Father, who is in heaven'" [Matt. 10:32] (The City of God 13:7 [A.D. 419]).
Fulgence of Ruspe
"From that time at which our Savior said, `If anyone is not reborn of water and the Spirit, he cannot enter into the kingdom of heaven,' no one can, without the sacrament of baptism, except those who, in the Catholic Church, without baptism pour out their blood for Christ, receive the kingdom of heaven and eternal life. Anyone who receives the sacrament of baptism, whether in the Catholic Church or in a heretical or schismatic one, receives the whole sacrament . ..
The Catholic Church usually baptizes by pouring: 1) because water sufficient for total immersion is not readily obtainable in some localities, 2) because total immersion would be cruel for babies, fatal for some sick people and impossible for some prison inmates, and 3) because the Apostles baptized by pouring. In the Didache, composed by the Apostles, the following procedure for Baptism is prescribed: "Pour water three times on the head in the name of the Father, and of the Son, and of the Holy Spirit." The words "came out of the water"do not necessarily imply total immersion. They could just as well imply that Christ came up on the shore the river Jordan after standing ankle deep in the water. This is not to say that the Catholic Church considers Baptism by total immersion invalid--she simply does not consider it practical as a universal form.
Why does the Catholic Church baptize infants, who have no understanding of what is taking place?
The Catholic Church baptizes infants because Christ wills it. He must will it because He said, "Suffer the little children, and forbid them not to come to me." (Matt 19:14). According to the Apostle Paul, one cannot truly come to Christ except through Baptism. (Rom. 6:3-4). Christ must will it because the Apostles baptized "all the people" (Luke 3:21) and whole households (Acts 16:15, 1 Cor. 1:16). Certainly "all the people" and whole "households" included infants. Christ must will it because He stated categorically that Baptism is a necessary prerequisite for salvation “No one can enter the Kingdom of heaven without being born of water and the Spirit”(John 3:5) this refers to baptism, and He certainly desires the salvation of infants. He must will it because the primitive Christian Church, which had fresh firsthand knowledge of His Will, baptized infants. In the ancient catacombs of Rome the inscriptions on the tombs of infants make mention of their having been baptized. One such inscription reads: "here rest Archillia, a newly-baptized; she was one year and five months old; died February 23rd."
An unbaptized infant is not simply in a "natural" state; it is in the state of reprobation, living under the reign of Satan, with the sin of Adam "staining" its soul, “original sin”. Therefore infants should be baptized as soon as is reasonably possible--usually within 2-3 weeks of birth. When children grow up with Our Lord dwelling in their souls, they have a powerful protection against sin. Moreover, Our Lord can thereby draw children to a deep love for Himself at a very early age--as He did with St. Therese, St. Maria Goretti, St. Dominic Savio, and Francisco and Jacinta Marto.
REGENERATIVE BAPTISM
Jn 3:5, 22 - born of water & Spirit; Apostles begin baptizing
Tit 3:5 - saved us thru bath of rebirth & renewal by Holy Spirit
Act 2:37-38 - repent, be baptized, receive gift of Holy Spirit
Acts 22:16 - get selves baptized and sins washed away
1 Cor 6:11 - you were washed, sanctified, justified
Rom 6:4 - baptized into death; live in newness of life
1 Pet 3:21 - baptism ... now saves you
Heb 10:12 - heart sprinkled, bodies washed in pure water
Why does the Catholic Church baptize infants, who have no understanding of what is taking place?
The Catholic Church baptizes infants because Christ wills it. He must will it because He said, "Suffer the little children, and forbid them not to come to me." (Matt 19:14). According to the Apostle Paul, one cannot truly come to Christ except through Baptism. (Rom. 6:3-4). Christ must will it because the Apostles baptized "all the people" (Luke 3:21) and whole households (Acts 16:15, 1 Cor. 1:16). Certainly "all the people" and whole "households" included infants. Christ must will it because He stated categorically that Baptism is a necessary prerequisite for salvation “No one can enter the Kingdom of heaven without being born of water and the Spirit”(John 3:5) this refers to baptism, and He certainly desires the salvation of infants. He must will it because the primitive Christian Church, which had fresh firsthand knowledge of His Will, baptized infants. In the ancient catacombs of Rome the inscriptions on the tombs of infants make mention of their having been baptized. One such inscription reads: "here rest Archillia, a newly-baptized; she was one year and five months old; died February 23rd."
An unbaptized infant is not simply in a "natural" state; it is in the state of reprobation, living under the reign of Satan, with the sin of Adam "staining" its soul, “original sin”. Therefore infants should be baptized as soon as is reasonably possible--usually within 2-3 weeks of birth. When children grow up with Our Lord dwelling in their souls, they have a powerful protection against sin. Moreover, Our Lord can thereby draw children to a deep love for Himself at a very early age--as He did with St. Therese, St. Maria Goretti, St. Dominic Savio, and Francisco and Jacinta Marto.
INFANT BAPTISM
Jn 3:5; Mk 16:16 - baptism required for entering heaven
1 Cor 15:21-22 - in Adam all die, in Christ all made alive
Mk 10:14 - let children come; to such belongs the kingdom
Lk 18:15 - people were bringing even infants to him ...
Col 2:11-12 baptism has replaced circumcision
Jos 24:15 - as for me and my house, we will serve Lord
Mt 8:4... - servant healed because of centurion's faith
Mt 15:2IK. - daughter healed b/c of Canaanite woman's faith
Lk 7:1 f. -just say the word, and let my servant be healed
Acts 16:31 - believe in Lord Jesus you & house will be saved
Acts 16: 15 - she was baptized, with all her household
Acts 16:33 - he and all his family were baptized at once
1 Cor 1:16 - I baptized the household of Stephanas
St. Hippolytus of Rome (c. 215 AD): "Baptize first the children; and if they can speak for themselves, let them do so. Otherwise, let their parents or other relatives speak for them." The Apostolic Tradition 21. Origen (post 244 AD): "the Church received from the apostles the tradition of giving baptism also to infants." Commentary on Romans 5, 9.
Jn 252 ad, the council of Carthage condemned the opinion that infants must wait until the eighth day after birth to be baptized, as was the case with circumcision. St Cyprian of Carthage, Letter 64 (59), 2.
Baptism is a Sacrament. A Sacrament is something both seen and unseen or supernatural. In the case of baptism there is water which is seen and symbolizes cleansing. Then there is the unseen and in the case of baptism there are the infused gifts faith, hope, and charity, as well as the gift of the Holy Spirit, which reside in the persons soul. Peter said “be baptized and receive the Holy Spirit” Baptism in a Protestant church is recognized as valid by the Catholic Church and vise verse.
Here are the passages in the Gospel about the sacrament of baptism. There is no indication about what age you should be and nowhere in the bible does it say baptism is restricted to adults.
Math 3:1-17 & 28:16-20, Mark 1:1-11 & 16:14-17, Luke 3:16-22, John 1:19-34 & 3:1-24
Acts 1:1-10 & 2:18-41 & 8:37-40 & 10:44-48 & 19:1-7
About the only indication that we have about age in the bible would be a passage from Col 2:11-12 where Paul notes that baptism has replaced circumcision. Circumcision was done to infants. It may also be worth noting that there is no record of early church writers condemning infant baptism.
Being baptized at a later age or the age of reason as a rite of passage or acceptance is a tradition that was adopted by some Protestant Churches around 300 years ago. Up until this time infants have always been baptized. In the Catholic Church when the child reaches the age of reason they receive another Sacrament, that of Conformation, which is the rite of passage.
INFANT BAPTISM. The Catholic Church's constant teaching is that children should be baptized soon after birth. The reason being that a child is born with original sin, which, cannot be removed before the age of reason except by baptism. Through baptism an infant receives sanctifying grace, the infused virtues of faith, hope, and charity, and the gifts of the Holy Spirit. Peter said “be baptized and receive the Holy Spirit” In Acts 2:38 “This promise is for you and your children “.In Acts 16, the apostles would baptize entire households including the adults and infants. This is another indication that baptism was not restricted to adults. Baptism places the soul in a state of grace and there is a difference between a soul in the state of grace, which begins, in Baptism and a soul not in the state of grace. One of the reasons there is little difficulty in convincing children of the existence of God and the divinity of the Church is that they already have the gift of faith infused in their souls at the moment of Baptism.
A person has a soul weather they are an adult or an infant. A infant receives many things that they do not ask for or understand when they are born, like their language, their inheritance, their citizenship and so on. Why should they not also receive the religion of the family? In Baptism we are born members of the Mystical Body of Christ (the Church). All these things as well as the gifts from baptism will shape the child as they grow to the age of reason and understanding.
Infant baptism is a tradition that was established by the apostles in the early Church and has remained a tradition for 2000 years in the Catholic Church as well as some other Protestant churches that kept this practice. The church bases this tradition in scripture. See Thessalonians chap 2 verse 15, when Paul writes, “Hold fast to the traditions both by word of mouth and written.”
The Catholic Church teaches that in the case of a child that is not baptized that we trust Gods infinite mercy will NOT condemn a child for something they have no control over. According to all the scriptures above Jesus demands that we must all be baptized for our salvation. Ex: John 3:5 “No one can enter the kingdom of God without being born of water and the Holy Spirit”. This refers to baptism. Since infants and young children have no other means of this salvation except Baptism, we may easily understand how grievously those parents and adults error or even sin if they permit the child to remain without the grace of baptism longer than necessary, particularly at an age so tender as to be exposed to numberless dangers of death.
Peter said it best in Pet. 3:21 “Baptism now saves you.” It brings the Holy Spirit and Grace into the soul. See Acts 2:38, 22:16)
Other Early Church Leaders on Baptism.
Justin Martyr
"As many as are persuaded and believe that what we [Christians] teach and say is true, and undertake to be able to live accordingly, and instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we pray and fast with them. Then they are brought by us where there is water and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father . . . and of our Savior Jesus Christ, and of the Holy Spirit [Matt. 28:19], they then receive the washing with water. For Christ also said, `Unless you are born again, you shall not enter into the kingdom of heaven'" (First Apology 61 [A.D. 151]).
Irenaeus of Lyons
"`And [Naaman] dipped himself . . . seven times in the Jordan' [2 Kgs. 5:14]. It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [this served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions, being spiritually regenerated as new-born babes, even as the Lord has declared: `Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven'" (Fragment 34 [A.D. 190]).
Tertullian
"No one can attain salvation without baptism, especially in view of the declaration of the Lord, who says, `Unless a man shall be born of water, he shall not have life'" (Baptism 12:1 [A.D. 203]).
Hippolytus
"The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to incorruption of soul and body, breathed into us the Spirit of life, and endued us with an incorruptible panoply. If, therefore, man has become immortal, he will also be God. And if he is made God by water and the Holy Spirit after the regeneration of the laver he is found to be also joint-heir with Christ after the resurrection from the dead. Wherefore I preach to this effect: Come, all ye kindreds of the nations, to the immortality of the baptism" (Discourse on the Holy Theophany 8 [A.D. 217]).
The Recognitions of Clement
"But you will perhaps say, `What does the baptism of water contribute toward the worship of God?' In the first place, because that which has pleased God is fulfilled. In the second place, because when you are regenerated and born again of water and of God, the frailty of your former birth, which you have through men, is cut off, and so . . . you shall be able to attain salvation; but otherwise it is impossible. For thus has the true prophet [Jesus] testified to us with an oath: `Verily, I say to you, that unless a man is born again of water . . . he shall not enter into the kingdom of heaven'" (Recognitions of Clement 6:9 [A.D. 221]).
Testimonies Concerning the Jews
"That unless a man have been baptized and born again, he cannot attain unto the kingdom of God. In the Gospel according to John: 'Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God [John 3:5] . . . ' Also in the same place: 'Unless ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you' [John 6:53]. That it is of small account to be baptized and to receive the Eucharist, unless one profit by it both in deeds and works" (Testimonies Concerning the Jews 3:2:25-26 [A.D. 240]).
Cyprian of Carthage
"[When] they receive also the baptism of the Church . . . then finally can they be fully sanctified and be the sons of God . . . since it is written, `Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God'" (Letters 71[72]:1 [A.D. 253]).
Cyprian of Carthage
"It behooves those to be baptized ... so that they are prepared, in the lawful and true and only baptism of the holy Church, by divine regeneration, for the kingdom of God . . . because it is written `Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God'" (72[73]:21).
Council of Carthage VII
"And in the gospel our Lord Jesus Christ spoke with his divine voice, saying, `Except a man be born again of water and the Spirit, he cannot enter the kingdom of God.' . . . Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ" (VII Carthage [A.D. 256]).
Cyril of Jerusalem
"Since man is of a twofold nature, composed of body and soul, the purification also is twofold: the corporeal for the corporeal and the incorporeal for the incorporeal. The water cleanses the body, and the Spirit seals the soul. . . . When you go down into the water, then, regard not simply the water, but look for salvation through the power of the Spirit. For without both you cannot attain to perfection. It is not I who says this, but the Lord Jesus Christ, who has the power in this matter. And he says, `Unless a man be born again' and he adds the words `of water and of the Spirit' `he cannot enter the kingdom of God.' He that is baptized with water, but is not found worthy of the Spirit, does not receive the grace in perfection. Nor, if a man be virtuous in his deeds, but does not receive the seal by means of the water, shall he enter the kingdom of heaven. A bold saying, but not mine; for it is Jesus who has declared it" (Catechetical Lectures 3:4 [A.D. 350]).
Athanasius
"As we are all from earth and die in Adam, so being regenerated from above of water and Spirit, in the Christ we are all quickened" (Four Discourses Against the Arians 3:26[33] [A.D. 360]).
Basil the Great
"This then is what it means to be `born again of water and Spirit': Just as our dying is effected in the water [Rom. 6:3, Col. 2:12-13], our living is wrought through the Spirit. In three immersions and an equal number of invocations the great mystery of baptism is completed in such a way that the type of death may be shown figuratively, and that by the handing on of divine knowledge the souls of the baptized may be illuminated. If, therefore, there is any grace in the water, it is not from the nature of water, but from the Spirit's presence there" (The Holy Spirit, 15:35 [A.D. 375]).
Ambrose of Milan
"Although we are baptized with water and the Spirit, the latter is much superior to the former, and is not therefore to be separated from the Father and-the Son. There are, however, many who, because we are baptized with water and the Spirit, think that there is no difference in the offices of water and the Spirit, and therefore think that they do not differ in nature. Nor do they observe that we are buried in the element of water that we may rise again renewed by the Spirit. For in the water is the representation of death, in the Spirit is the pledge of life, that the body of sin may die through the water, which encloses the body as it were in a kind of tomb, that we, by the power of the Spirit, may be renewed from the death of sin, being born again in God" (The Holy Spirit 1:6[75-76] [A.D. 381]).
Ambrose of Milan
"The Church was redeemed at the price of Christ's blood. Jew or Greek, it makes no difference; but if he has believed, he must circumcise himself from his sins [in baptism (Col. 2:11-12)] so that he can be saved . . . for no one ascends into the kingdom of heaven except through the sacrament of baptism. . . . `Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God'" (Abraham 2:11:79-84 [A.D. 387]).
Ambrose of Milan
"You have read, therefore, that the three witnesses in baptism are one: water, blood, and the Spirit (1 John 5:8): And if you withdraw any one of these, the sacrament of baptism is not valid. For what is the water without the cross of Christ? A common element with no sacramental effect. Nor on the other hand is there any mystery of regeneration without water, for `unless a man be born again of water and the Spirit, he cannot enter the kingdom of God'" (The Mysteries 4:20 [A.D. 390]).
Gregory of Nyssa
"In the birth by water and the Spirit, [Jesus] himself led the way in this birth, drawing down upon the water, by his own baptism, the Holy Spirit; so that in all things he became the first-born of those who are spiritually born again, and gave the name of brethren to those who partook in a birth like to his own by water and the Spirit" (Against Eunomius 2:8 [A.D. 382]).
John Chrysostom
"No one can enter into the kingdom of Heaven except he be regenerate through water and the Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will any one, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious? These [priests] truly are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed Head" (The Priesthood 3:5-6 [A.D. 387]).
Gregory Nazianz
"Such is the grace and power of baptism; not an overwhelming of the world as of old, but a purification of the sins of each individual, and a complete cleansing from all the bruises and stains of sin. And since we are double-made, I mean of body and soul, and the one part is visible, the other invisible, so the cleansing also is twofold, by water and the spirit; the one received visibly in the body, the other concurring with it invisibly and apart from the body; the one typical, the other real and cleansing the depths" (Oration on Holy Baptism 7-8 [A.D. 388]).
The Apostolic Constitutions
"Be ye likewise contented with one baptism alone, that which is into the death of the Lord [Rom. 6:3, Col. 2:12-13] . . . [H]e that out of contempt will not be baptized shall be condemned as an unbeliever and shall be reproached as ungrateful and foolish. For the Lord says, `Except a man be baptized of water and of the Spirit, he shall by no means enter into the kingdom of heaven.' And again, `He that believes and is baptized shall be saved, but he that believes not shall be damned'" [Mark 16:16] (Apostolic Constitutions 6:3:15 [A.D. 400]).
Augustine
"It is this one Spirit who makes it possible for an infant to be regenerated . . . when that infant is brought to baptism; and it is through this one Spirit that the infant so presented is reborn. For it is not written, `Unless a man be born again by the will of his parents' or `by the faith of those presenting him or ministering to him,' but, `Unless a man be born again of water and the Holy Spirit.' The water, therefore, manifesting exteriorly the sacrament of grace, and the Spirit effecting interiorly the benefit of grace, both regenerate in one Christ that man who was generated in Adam" (Letters 98:2 [A.D. 412]).
Augustine
"Those who, though they have not received the washing of regeneration, die for the confession of Christ--it avails them just as much for the forgiveness of their sins as if they had been washed in the sacred font of baptism. For he that said, `If anyone is not reborn of water and the Spirit, he will not enter the kingdom of heaven,' made an exception for them in that other statement in which he says no less generally, `Whoever confesses me before men, I too will confess him before my Father, who is in heaven'" [Matt. 10:32] (The City of God 13:7 [A.D. 419]).
Fulgence of Ruspe
"From that time at which our Savior said, `If anyone is not reborn of water and the Spirit, he cannot enter into the kingdom of heaven,' no one can, without the sacrament of baptism, except those who, in the Catholic Church, without baptism pour out their blood for Christ, receive the kingdom of heaven and eternal life. Anyone who receives the sacrament of baptism, whether in the Catholic Church or in a heretical or schismatic one, receives the whole sacrament . ..
