The Dawn of Infant Baptism By Daniel Keeran, MSW Conversion process in the New Testament https://www.box.com/lovegod BEFORE INFANT BAPTISM (mid 1st to early 3rd century)
Baptism is a personal decision and requires personal repentance, obedience from the heart, being taught and persuaded. Peter says baptism is a personal pledge of loyalty to God, a pledge to keep a clear or good conscience toward God. Aristides affirms the innocence of infants. Acts 8:12 But when they believed Philip as he proclaimed the good news of the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. Romans 6: 17-18 But thanks be to God that, though you used to be slaves to sin, you have come to obey from your heart the pattern of teaching that has now claimed your allegiance. You have been set free from sin and have become slaves to righteousness. 1 Peter 3:20-21 ...while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ... Aristides ‘Apology’ (died 134), "Further, if one or other of them have bondmen and bondwomen or children, through love towards them they persuade them to become Christians...And when a child has been born to one of them, they give thanks to God; and if moreover it happens to die in childhood, they give thanks to God the more, as for one who has passed through the world without sins." Justin Martyr (100-165AD) in ‘First Apology’: "And for this we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed. "
The Shepherd of Hermas (140-155?) and the Epistle of Barnabas (before 200?) know nothing about
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infant baptism. Clement of Alexandria also does not write about infant baptism but rather a process that involves confession, repentance, and renouncing sins. In his comment about Jesus blessing the children, he may be denying an attempt by others to use the text in support of infant baptism. Clement of Alexandria ‘The Instructor’ (150-215), Accordingly, they confess that the spirit in repentance retraces its steps. In the same way, therefore, we also, repenting of our sins, renouncing our iniquities, purified by baptism, speed back to the eternal light, children to the Father. And they brought to Him, it is said, children, that He might put His hands on them and bless them; and when His disciples hindered them, Jesus said, ‘Suffer the children, and forbid them not to come to Me, for of such is the kingdom of heaven.’ What the expression means the Lord Himself shall declare, saying, ‘Unless you be converted, and become as little children, you shall not enter into the kingdom of heaven;’ not in that place speaking figuratively of regeneration, but setting before us, for our imitation, the simplicity that is in children. INFANT BAPTISM HAS BEGUN (late 2nd to mid 3rd century)
Before his conversion to Montanism, Tertullian cautions against infant baptism as if it is a new or emerging practice growing out of “necessity” or emergency perhaps due to illness rather than having apostolic origin. Tertullian ‘On Baptism’ (160-225), According to circumstance and disposition and even age of the individual person, it may be better to delay Baptism; and especially so in the case of little children. Why, indeed, is it necessary -- if it be not a case of necessity -- that the sponsors to be thrust into danger, when they themselves may fail to fulfill their promises by reason of death, or when they may be disappointed by the growth of an evil disposition? Let them come, then, while they grow up, while they learn, while they are taught to whom to come; let them become Christians when they will have been able to know Christ! Why does the innocent age hasten to the remission of sins?
Hippolytus assumes infant baptism should be administered and describes a protocol to accommodate it. Tertullian (above) is already familiar with the idea of sponsors who make promises regarding children being baptized. Hippolytus of Rome ‘Apostolic Tradition’ (170-235), Baptize first the children; and then if they can speak for themselves, let them do so. Otherwise, let their parents or relatives speak for them. CATACOMB INSCRIPTIONS SHOW THE EARLY MOTIVATION OF INFANT BAPTISM
The following catacomb inscriptions* from the 3rd and 4th century indicate infant baptism (possibly by triple immersion) began with infants and young children who were near death. To the sacred dead. Florentius made this monument to his worthy son Appronianus, who lived one year, nine months, and five days. Since he was dearly loved by his grandmother, and she saw that he was going to die, she asked from the church that he might depart from the world a
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believer (Inscriptiones latinae christianae veteres [hereafter: ILCV], I:1343, from the third century; edited by E. Diehl (second edition; Berlin, 1961). Postumius Eutenion, a believer, who obtained holy grace the day before his birthday at a very late hour and died. He lived six years and was buried on the fifth of Ides of July on the day of Jupiter on which he was born. His soul is with the saints in peace. Felicissimus, Eutheria, and Festa his grandmother to their worthy son Postumius (ILCV I:1524, from the early fourth century). Sweet Tyche lived one year, ten months, fifteen days, Received [grace] on the eighth day before the Kalends. Gave up [her soul] on the same day (ILCV, Vol. I number 1531). Irene who lived with her parents ten months and six days received [grace] seven days before the Ides of April and gave up [her soul] on the Ides of April (ILCV I:1532).
* In Everett Ferguson, Early Christians Speak: Faith and Life in the First Three Centuries; Revised Edition (Abilene: ACU Press, 1984).
ORIGEN AND CYPRIAN
Origen is convinced infants should be baptized to wash away “innate stains of sin.” He also held that pre-existing spirits are born into physical bodies as punishment for sins committed in their pre-existing spirit life. Origen ‘Homilies on Leviticus’ (185-254), The fact that in the church, baptism is given for the remission of sins; and according to the usage of the church, baptism is given to infants. And indeed....if there were nothing in infants which required a remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would be superfluous. Origen ‘Commentaries on Romans’ (185-254), The Church received from the Apostles the tradition of giving Baptism even to infants. For the apostles, to whom were committed the secrets of divine mysteries, knew that there is in everyone the innate stains of sin, which must be washed away through water and the Spirit.
Cyprian and the Council of Carthage (250 AD), prescribes baptism by triple immersion for infants as soon as they were born. Being consistent, he also wants infants to receive communion. Cyprian and Colleagues ‘Letter to Fidus’: As to what pertains to the case of infants - you said that they ought not to be baptized within the second or third day after their birth, and that the old law of circumcision must be taken into consideration, and that you did not think that one should be baptized and sanctified within the eighth day after his birth. In our council it seemed to us far otherwise. No one agreed to the course you thought should be taken. Rather, we all judged that the mercy and grace of God ought to be denied to no man born. RETURNING TO THE EARLIEST PRACTICE
Pope John Paul II was a strong supporter of the Neocatechumenal Way and specifically the significance of immersion baptism and the importance of personal faith and commitment by the one who is
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baptized. He says this understanding faith, as a prerequisite of baptism, disappeared in earlier centuries because of the growing practice of infant baptism urged by parents. “When we study baptism, when we administer this essential sacrament of our faith, when we read St. Paul's words to the Romans, we see ever more clearly that its practice now days has become increasingly inadequate and superficial. If we consider the sacramental nature of baptism, and consider the baptismal promises which, in their content, constitute a completely new programme of life, the life of Christ, all this of course is practised and fulfilled in the liturgy of the Church today. But at the same time we can see how without a prior catechumenate, this practice becomes insufficient and inadequate for that great mystery of faith and God's love which is the Sacrament of Baptism: this immersion in the death of Christ and his resurrection; that is immersion in the very life of God, immersion in the Holy Trinity. Naturally, there is an explanation for the circumstances which caused the catechumenate of the early, missionary Church to disappear with time, as baptism took place more and more in families where parents, urged on by faith, wished to have their infants baptised. Certainly these children could not be prepared for baptism with the methodology of the catechumenate. They were too young...” (John Paul II, 1988, Neocatechumenal Way Italy, camminoneocatecumenale.it).
The growing practice of believer’s immersion has converged with the awareness of the non-necessity of infant baptism. In January 2007, Benedict XVI approved the following statement regarding The Hope of Salvation for Infants Who Die Without Being Baptized. “In the contemporary context of cultural relativism and religious pluralism the number of non-baptized infants has grown considerably, and therefore the reflection on the possibility of salvation for these infants has become urgent....The conclusion of this study is that there are theological and liturgical reasons to hope that infants who die without baptism may be saved and brought into eternal happiness...”(International Theological Commission, source: vatican.va). Conversion process in the New Testament https://www.box.com/lovegod
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