Rachel Evans
The practice of baptizing babies, also known as infant baptism or christening, has been a tradition in the Catholic Church and various other denominations of Christianity. While it is challenging to pinpoint the exact origins of infant baptism, it is suspected to have begun in the late 2nd century, gaining widespread acceptance by the mid-3rd century. The Catholic Church emphasizes the importance of parental consent and the intention to raise the child within the Catholic faith before administering baptism. The sacrament is believed to grant spiritual regeneration, remove original sin, and unite the child with Christ, marking their initiation into the Christian life and the Church community.
| Characteristics | Values |
|---|---|
| When did Catholics start baptizing babies? | It is hard to know for certain, but infant baptism likely began in the late 2nd century, gaining widespread acceptance by the mid-3rd century. By the 5th century, there was a greater emphasis on Augustine's interpretation of the doctrine of original sin, leading to a sense of urgency to baptize infants as soon as possible after birth. |
| Biblical References | Supporters of infant baptism cite biblical references to the baptism of entire households in the New Testament, such as Acts 2:39, "This promise is for you and your children." They also point to passages like Luke 18:15-16, where Jesus says, "Let the children come to me...for to such belongs the kingdom of God." |
| Opposition | Opponents of infant baptism argue that it is not explicitly mentioned in the Bible and that only believers who can personally profess their faith should be baptized. They claim that infant baptism is not necessary for salvation and that children are not conscious of their sins. |
| Catholic Requirements | The Catholic Church requires a "founded hope" that the child will be raised in the Catholic faith before administering baptism. Parental consent is mandatory, and the sacrament is typically performed within the first few weeks of a child's life or without delay if the infant is in danger of death. |
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What You'll Learn
The practice of infant baptism
The exact origins of infant baptism are uncertain, but it likely began in the late 2nd century, with widespread acceptance by the mid-3rd century. The early Christian writer Origen, between AD 225 and 250, expressed the idea that infants were tainted with sin and required sacrifice for sin, even newborns. By the 5th century, Augustine's interpretation of the doctrine of original sin further emphasized the urgency of baptizing infants as soon as possible after birth.
Supporters of infant baptism cite biblical references to the baptism of entire households in the New Testament, including infants and children. They interpret passages such as "baptize the nations" and "this promise is for you and your children" as inclusive of infants. Additionally, they point to instances where Jesus welcomed children, indicating that "even infants" can be "brought" to him.
In contrast, opponents of infant baptism, including Baptists and "Bible churches," argue that baptism is only for believers who can personally profess their faith. They contend that the New Testament does not explicitly mention the baptism of infants and that the only explicit baptism accounts involve converts from Judaism or paganism.
The Catholic Church recommends baptism within the first few weeks of an infant's life or without delay if the infant is in danger of death. Parental consent is mandatory, and the church requires a "founded hope" that the child will be raised in the Catholic faith. The sacrament is considered fundamental, marking the initiation of an individual into the Christian life, granting regeneration, removing original sin, and uniting the child with Christ.
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Biblical references and justifications
The practice of infant baptism in the Catholic Church is supported by several biblical references and justifications. Here are some key points:
- Supporters of infant baptism in the Catholic Church cite references in the New Testament to the baptism of entire households. They argue that these households included children, as evidenced by specific examples such as the baptism of the Philippian jailer's household (including children, as mentioned in Acts 16:15) and Cornelius' household. While the exact ages of the children in these households are not specified, it is assumed that they included both younger and older children, and possibly infants.
- The New Testament pattern of household baptism is significant because if there were exceptions, such as excluding infants, it is believed that these would have been explicitly stated.
- Paul's comparison of baptism to circumcision in the Old Testament is another important reference. In Colossians 2:11-12, he refers to baptism as "the circumcision of Christ." Circumcision was typically performed on infants under the Old Law, and Paul's choice to use circumcision as a parallel for baptism suggests that infants were included in the early Christian practice of baptism.
- The Great Commission in the Bible, which instructs Christians to "make disciples of all nations," is interpreted as including infants. The phrase "baptize the nations" implies that infants are included, as nations consist of people of all ages, including children.
- Jesus' teachings on welcoming children and his statement that "no one can enter heaven unless he has been born again of water and the Holy Spirit" (John 3:5) are also used to justify infant baptism. Jesus' words are seen as applying to all who are capable of belonging to his kingdom, including children.
- The absence of explicit references to infant baptism in the New Testament does not necessarily exclude the practice. Instead, it is assumed that children born into Christian homes were considered Christians and were already "baptized into Christ" (Romans 6:3).
- Lutherans and other denominations that practice infant baptism interpret Scripture similarly. They point to references in Acts where entire households were baptized, arguing that households in biblical times included children.
- Infant baptism is also justified by the belief in original sin, which holds that infants are tainted with sin and require baptism for purification and salvation.
- Post-baptismal rituals in the Catholic Church, such as anointing with chrism and clothing in a white garment, symbolize the new identity of the baptized individual and their initiation into the Christian community.
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The history of infant baptism
One of the earliest references to infant baptism is found in the writings of Irenaeus, a Christian theologian who lived around the year AD 185. In his work "Against Heresies," Irenaeus seems to support the idea of infant baptism, stating that Jesus "became an infant for infants, thus sanctifying infants." However, another early Christian writer, Tertullian, from around AD 210, directly addressed infant baptism and disagreed with the practice.
The New Testament, while not explicitly mentioning infant baptism, provides some passages that supporters of infant baptism interpret as justifying the practice. For example, Acts 2:39 states, "This promise is for you and your children," suggesting that baptism is intended for both adults and their children. Additionally, Jesus' words in Luke 18:15–16, "Let the children come to me, for to such belongs the kingdom of God," have been used to support the inclusion of infants in baptism.
The interpretation of the doctrine of original sin also played a significant role in the development of infant baptism. Starting in the 5th century, Augustine's interpretation emphasized the idea that infants must be baptized to be saved, leading to a sense of urgency in baptizing children as soon as possible after birth. This belief was based on the understanding that baptism removes original sin and unites the child with Christ, granting spiritual rebirth and access to other sacraments.
Different Christian denominations have varying practices and beliefs regarding infant baptism. The Catholic Church, for example, recommends baptism within the first few weeks of a child's life and requires parental consent. The Eastern Orthodox Church baptizes infants soon after birth, granting full sacramental participation, including Communion. Lutheran churches view baptism as a sacrament of grace that forgives original sin and typically perform it without delay.
In conclusion, the history of infant baptism is a complex and evolving aspect of Christian theology. While the exact origins are uncertain, the practice has deep roots in the early Christian church and has been widely accepted since the mid-3rd century. The interpretation of biblical passages, the doctrine of original sin, and denominational traditions have all influenced the development and continuation of infant baptism within Christianity.
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Post-baptismal rituals
The exact time when Catholics started baptizing babies is uncertain, but it is suspected that the practice began in the late 2nd century and gained widespread acceptance by the mid-3rd century. By the mid-3rd century, almost all churches were baptizing infants. The practice of infant baptism is supported by biblical references to the baptism of entire households in the New Testament and Jesus' teachings on welcoming children.
Roman Catholics include Explanatory Rites: anointing with chrism (Seal of the Spirit), clothing in a white garment, presentation of a lighted candle, and the Ephphetha prayer. The white garment and lighted candle symbolize the spiritual rebirth and purification of the individual. The priest breathes into the child's face three times at the entryway, recalling the Spirit or breath of God. The congregation may also sing a psalm or hymn.
The Eastern Orthodox Church immediately chrismates the newly baptized, praying that they will be a child and heir of the heavenly kingdom, affirming their membership in the Church and their spiritual transformation.
Lutherans seal the candidate with a Prayer of the Church and present a baptismal candle. Episcopalians offer a Prayer for the Sevenfold Gift of the Holy Spirit. Roman Catholics conclude with the Lord's Prayer and a blessing, linking the baptism to the broader liturgical life of the Church.
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Parental consent and requirements
The Catholic Church requires parental consent for the baptism of infants. At least one parent or guardian must approve of the baptism, and they are responsible for arranging the sacrament. This is outlined in the Code of Canon Law (867 §1-§2, 868 §1, 2° CIC). The Church requires assurance that the infant will be raised Catholic, and the parents are expected to raise the child in the faith.
In the case of a child in danger of death, the Catholic Church permits baptism without parental consent. This is also permitted if the parents are neglecting their duty to baptize their child or do not intend to do so. However, in such cases, the person performing the baptism must inform the parents and the priest so that the child is not rebaptized.
The Catholic Church has specific guidelines for infant baptism. Parents are expected to participate in faith formation prior to the baptism of their child. This may include meetings with the pastor or pastoral assistant and baptismal preparation sessions. The choice of godparents is also important. Godparents must be chosen by the parents, be at least 16 years old, be confirmed Roman Catholics who have received the Most Holy Eucharist, and lead a life in harmony with the Catholic faith. They should also be good role models for the child and not be the child's mother or father.
The Catholic Church encourages the baptism of infants born to believing parents, seeing it as a means of initiating them into the Christian faith and removing original sin. This practice is believed to have begun in the late 2nd century, gaining widespread acceptance by the mid-3rd century. Supporters of infant baptism cite biblical references to the baptism of entire households and Jesus' teachings on welcoming children.
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Frequently asked questions
Infant baptism is believed to have started in the late 2nd century, becoming widespread by the mid-3rd century.
Infant baptism, also known as christening, is a Christian sacramental practice of baptizing infants and young children.
Catholics baptize infants to initiate them into the Christian faith and grant them spiritual rebirth. Baptism is seen as a way to remove original sin and unite the child with Christ.
Catholic infant baptism is followed by Explanatory Rites, which include anointing with chrism (Seal of the Spirit), clothing the infant in a white garment, presenting a lighted candle, and reciting the Ephphetha prayer.
Catholics reference passages in Acts where "whole households" were baptized, indicating that both adults and children were included. They also cite Luke 18:15–16, which mentions bringing "even infants" to Jesus, relating it to the kingdom of God.
