Baptism: Part 4 - Should Babies Be Baptized?

This is the fourth and final part of the series on Baptism. We've examined from a biblical perspective if Baptism does anything (Part 1) how we are born again (part 2) and the method, by full immersion only (part 3). If you’re just tuning in, the series begins with Baptism: Part 1 – Does it Save Us?

What About Infants? Should Babies Be Baptized?
We are born an enemy of God, because we are born into sin, apart from Him. No work on our part is great enough to mend the separation between God and man caused by man’s sin, that’s why the Father sent His son. Our initial justification before God is by grace alone, and given to us in a completely unmerited way. Even the ability for us to be moved to choose to accept (or reject) Christ, is a work of grace (Ephesians 2:8-10).

Even a person who is without reason (mentally disabled, infants, etc.), if they have not been baptized, are still apart from God in sin. We are born into a sinful nature. Even though they may not have committed any actual (personal) sin, they have still inherited original sin and are headed for death. This is, unless of course, God decides to create an exception of mercy apart from the ordinary method Christ instituted, which is regeneration (being born again) for the forgiveness of sins and the gift of the Holy Spirit. Scripture and divine revelation does not indicate that persons not containing reason should be assumed as an exception to the death inherited by original/actual sin. Therefore, we hope in God’s mercy for those who have perished with a desire to be saved, without partaking in the normative means of salvation.

Some might ask the question,“Shouldn’t babies reach the age of reason so they can decide for themselves if they want to be baptized?” Luke 18:15 says,"Now they were bringing even infants to him" corresponding to when Jesus said, "Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven" (Matthew 19:14). If the kingdom of God belongs to children, even infants, then they don’t need to reach the age of reason to inherit it. This includes children who were brought to Him by their parents with the intent that they would raise them in the faith until they were old enough to decide for themselves if they wanted to confirm the baptismal promises their parents made on their behalf.

“At that time Jesus said, “I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants” (Matthew 11:25).

“[Jesus] said, "Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven” (Matthew 18:3).

We also see that the apostles baptized entire households in the New Testament early church. "She was baptized, with her household" (Acts 16:15), "he was baptized, with all his family" (Acts 16:33) and "I did baptize also the household of Stephanas" (1 Corinthians 1:16). This presumes young children were also included as part of the household whom perhaps had not reached the age of reason, yet were still baptized. While we don’t have a specific example of an infant being baptized in Scripture, we also don’t see any passages that specify age or maturity either. Scripture seems to be silent on whether or not infants should be baptized. If you were an adult when you were baptized, did you not receive the baptismal grace in an unmerited way? Or did you earn that grace by your works done in your sinful nature? The grace we receive is given to us, apart from our merit. So why would we expect that infants wouldn’t be able to receive the same grace, in the same unmerited way?

We see some exceptions to the normative method in which God chose to save. For example, the thief on the cross with Jesus was not baptized, yet he had what some would classify as a “Baptism of Desire”. He professed his faith in Christ, rebuked the other criminal, yet wasn’t given the opportunity to be baptized. Similarly, no one in the Old Testament was baptized either. We see that God is not bound by the normative means that He establishes, His mercy is capable of extending beyond that. However, God has clearly implemented a normative and sure means to be born again, for our sins to be washed away, for us to be cleansed and to receive a deposit of the Holy Spirit—Baptism.

We recall from Colossians 2:11-12 that the Apostle Paul describes the Sacrament of Baptism as the new circumcision. Under the covenant with Abraham, infants would be circumcised on the eighth day to share in the everlasting covenant (Leviticus 12:3). The apostle Paul writes that Baptism is, “the circumcision of Christ” (Colossians 2:11–12). He draws a vibrant connection between the practice of circumcision with infants, to Baptism. In the Old Testament if a man wanted to become a Jew, he needed to first believe in the God of Israel and then be circumcised. Infants born into a Jewish household could be circumcised on the eighth day, with the intent to be raised in the faith.

Similarly, in the New Testament, if a man wants to become a Christian he must first believe in Jesus Christ (like the God of Israel) and then be baptized (like he was circumcised). Infants born into a Christian family could be baptized (like they were circumcised) with the intent to be raised in the faith. This pattern carried forward with the gospel. If infant Baptism was to be forbidden, than why would Paul choose such an obvious comparison that would create such conflict and confusion? Why would he state that Baptism is the new circumcision? Scripture gives no instruction on infants and children, as well as those with mental disabilities etc. Furthermore, we see this controversy in the early church as the first Christians debated whether to wait until the eighth day to baptize, like the old convenient law of being circumcised on the eighth day, or if they can baptize at any time.

"As to what pertains to the case of infants: You [Fidus] said that they ought not to be baptized within the second or third day after their birth, 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 which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born" (Cyprian of Carthage, Letters 64:2 [A.D. 253]).

It is argued that one needs to first hear the gospel and believe before they are baptized, and we see in the New Testament that is the case for the adult audience present. If we are to take this literally, it would mean that the deaf could not attain salvation. It would also mean that children (and mentally disabled persons), who have not reached the age of reason, would never be able to inherit the kingdom of Heaven. This argument seems to conflict with Matthew 19:14. If the Holy Spirit truly is given as a gift in Baptism, why would we want to deprive our children of this grace?

In the Old Covenant, the faith of the father was exercised along with the sign of the covenant (circumcision). By presenting their children to God on the eighth day, they took an oath to raise them in the faith, even though these children had not yet reached the age of reason. We see instances in the New Testament where the faith of others was utilized for healing. For example, the Roman Centurion begged Jesus to heal his servant (Matthew 8:5-13). Jesus affirmed him and stated that because he (the Centurion) believed, his servant shall be healed. Similarly, the woman of Canaan cried out to Jesus because her daughter was demon-possessed (Matthew 15:21-28). Jesus recognized this woman’s great faith, and healed her daughter. In both of these examples, it was the faith of someone else who appealed to Christ on their behalf, and that grace was effectual.

Likewise, through the Baptism of infants, the parents are appealing to God through their faith, vowing to raise their child Christian. The child then receives the same gifts promised in the covenant (unmerited forgiveness of both original and personal sins, regeneration into new life, and a deposit of the Holy Spirit).

The church has a long standing history of baptizing infants, starting with entire households in the New Testament. The early church fathers write about infant Baptism:

"According to the usage of the Church, baptism is given even to infants" (Holilies on Leviticus, 8:3:11 [A.D. 244]).

“The custom of Mother Church in baptizing infants is certainly not to be scorned . . . nor is it to be believed that its tradition is anything except apostolic" (Literal Interpretation of Genesis 10:23:39 [A.D. 408]).

We also have no historical writings indicating a heresy opposing infant Baptism. If the early church had an uprising about that issue, we would expect to see some historical evidence of that. Even Martin Luther, the founder of the “faith alone” doctrine and father of the Protestant Reformation in the sixteenth Century, believed in baptismal regeneration and that it was necessary for salvation:

"Moreover, that it is most solemnly and strictly commanded that we must be baptized or we cannot be saved..." (The Large Catechism XIII, Martin Luther)

This practice has long historical tradition (before there even was a Bible), beginning with Jesus and the apostles with the institution of the Sacrament of Baptism, paralleled in the Old Testament covenant as far back as Abraham, and continuing with the early church to present day.

Jesus clearly says that children (even whom may have not reached the age of reason) shall inherit the kingdom of heaven. Why would we want to potentially deny them reconciliation from original sin (and actual/personal sin, if applicable)? Scripture also tells us that we are given the Holy Spirit as a gift in Baptism, when we are born again. This gift is essential to Jesus’ admonition, “the one who endures to the end will be saved” (Matthew 10:22). When we baptize infants and, “let the children come to me, do not hinder them” (Matthew 19:14), we are enabling the Holy Spirit to equip them, so that one day they can confirm their faith for themselves.

Baptism is a new birth, only required once. Transgressions committed after we are born again, don’t require yet another new birth, but simply resuscitation (similar to how CPR brings people back to life) through reconciliation (James 5:16, John 20:23).

"Baptism…now saves you, not as a removal of dirt from the body, but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ" (1 Pet. 3:20–21).

I believe that Sacred Scripture reveals to us that Baptism truly does save (1 Peter 3:20-21), washes away our sin (Acts 2:38, Acts 22:16), gives us the Holy Spirit (Acts 2:38-39), makes us a new creation and is how we are born again (John 3:3-7) to become part of God’s covenantal family.