INFANT BAPTISM

Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.”
Acts 2, 38-39

They have been told about you that you teach all the Jews living among the Gentiles to forsake Moses, and that you tell them not to circumcise their children or observe the customs.
Acts 21, 21

In Acts 2:38, the Apostle Peter highlights the significance of both repentance and baptism by stating, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” A deeper examination of the original Greek text provides additional context. The literal translation suggests, “If you repent, then each individual who is part of you and yours must also be baptized” (“Metanoesate kai bapistheto hekastos hymon.”). This interpretation supports infant baptism, positing that children may be baptized on the basis of their parents’ faith. It indicates that entire families were included in the New Covenant community during the early apostolic era.

In his writings, Peter emphasizes that baptism is pertinent to both children and adults. The phrase “those far off” implies individuals who are primarily at home, including infants and children. This indicates that God’s new covenant family includes children, as children were included in the old covenant. Peter’s use of the term “children” derives from the Greek word teknon (τέκνον), which refers to individuals from birth to adolescence. In this context, teknon is translated as ‘child’ or ‘children’ in the plural form, and it does not refer to future adult descendants. This linguistic choice underscores the inclusion of young children within the covenant relationship with God.

And it came to pass, that on the eighth day they came to circumcise the child;
and they called him Zacharias, after the name of his father.
Luke 1, 59

Passages from the Gospel of Luke 1:44 and 1:59 offer essential insight into the term “teknon,” meaning “child” in Greek, underscoring that this designation includes infants. In this context, John the Baptist is referred to as an infant “teknon” or ‘infant’ or “young child” (paidia | παιδία) during the ritual of his circumcision, marking his entry into the covenant community of Israel. Circumcision was not merely a cultural tradition but a profound spiritual milestone that established his identity within the faith. Furthermore, in Acts 21:21, the term “teknon” is used to describe very young children, specifically infants eight days old. This inclusion supports the theological argument that the sacrament of baptism extends to both infants and adults, paralleling the Jewish practice of circumcision, which was traditionally performed on male infants when they were just eight days old.

When the Apostle Peter addressed the adults in his sermons, such as during Pentecost, he emphasized the necessity for them to repent for their sins (Acts 2:38). However, the sacrament of Baptism offers a broader opportunity for grace; regardless of age, all individuals can receive absolution and forgiveness through this sacred rite. The Church teaches that baptism, rooted in faith, washes away the stain of original sin.

A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what Paul said. When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.”
And she prevailed upon us.
Acts 16, 14-15

In the New Testament, we find examples of entire households being baptized on the basis of the faith of a single individual. For instance, Lydia was baptized along with her “household” after her conversion, highlighting the idea that parents can choose to present their children for baptism based on their faith rather than the children’s conscious belief (Acts 16:15). Similarly, the Philippian jailer, who Paul and Silas converted, was also baptized that night along with his entire household. The text states explicitly that he was baptized “with all his family” (Acts 16:33). Additionally, in his correspondence with the church in Corinth, Paul mentions that he baptized the household of Stephanus (1 Cor 1:16). In these passages, Paul uses the Greek term “oik0n” (οἶκον), which translates to “household” in English. This term is an accusative, masculine singular noun that literally means “a dwelling” and, by extension, “a family.” These examples suggest a theological perspective on baptism that recognizes parents’ faith as a valid basis for baptizing their young children.

This sacrament is considered efficacious when accompanied by genuine faith, whether that faith comes from the individual being baptized or, in the case of infants, through the faith of at least one parent or guardian. This principle is illustrated powerfully in the account of the paralytic, as recorded in the Gospels of Matthew (9:2) and Mark (2:3-5). In these narratives, the faith of the friends who brought the paralytic to Jesus enables his healing and the forgiveness of his sins. Similarly, infant baptism rests on the understanding that the infant receives the grace of remission of original sin, contingent on their parents’ faith, thereby integrating them into the life of the Church from the very beginning of their existence. Baptism isn’t only for the remission of one’s personal sins but, more significantly, for the remission of original sin, which is contracted at the first instant of our conception in the womb by natural propagation (Job 14:1-4; Ps 51:5).

EARLY SACRED TRADITION

St. Irenaeus (A.D. 180)
Against Heresies, 2,22:4

“For He came to save all through means of Himself–all, I say,
who through Him are born again to God–infants,
and children, and boys, and youths, and old men.”

St. Hippolytus (c. A.D. 215)
Apostolic Tradition, 21

“And they shall baptise the little children first. And if they can
answer for themselves, let them answer. But if they cannot, let their
parents answer, or someone from their family.”

St. Cyprian of Carthage (A.D. 251)
To Fidus, Epistle 58(64):2, 6

“But in respect of the case of the infants, which you say ought not to be baptized within the second or third day after their birth, and that the law of ancient circumcision should be regarded, so that you think one who is just born should not be baptized and sanctified within the eighth day…And therefore, dearest brother, this was our opinion in council, that by us no one ought to be hindered from baptism…we think is to be even more observed regarding infants and newly born persons…”

St. Gregory Nazianzen (A.D. 381)
Oration on Holy Baptism, 40:28

“Be it so, some will say, in the case of those who ask for Baptism; what have you to say about those who are still children, and conscious neither of the loss nor of the grace? Are we to baptize them too? Certainly, if any danger presses. For it is better that they should be unconsciously sanctified than that they should depart unsealed and uninitiated.”

St. Augustine of Hippo (A.D. 400)
On Baptism against the Donatist, 4:24:31

“And if any one seek for divine authority in this matter, though what is held by the whole Church, and that not as instituted by Councils, but as a matter of invariable custom, is rightly held to have been handed down by apostolical authority, still we can form a true conjecture of the value of the sacrament of baptism in the case of infants, from the parallel of circumcision, which was received by God’s earlier people, and before receiving which Abraham was justified, as Cornelius also was enriched with the gift of the Holy Spirit before he was baptized.”

St. Jerome (A.D. 403)
To Laeta, Epistle 107:6

“While the son is a child and thinks as a child and until he comes to years of discretion to choose between the two roads to which the letter of Pythagoras points, his parents are responsible for his actions whether these be good or bad. But perhaps you imagine that, if they are not baptized, the children of Christians are liable for their own sins; and that no guilt attaches to parents who withhold from baptism those who by reason of their tender age can offer no objection to it. The truth is that, as baptism ensures the salvation of the child, this in turn brings advantage to the parents. Whether you would offer your child or not lay within your choice, but now that you have offered her, you neglect her at your peril.”

Suffer the little children,
and forbid them not to come to me:
for the kingdom of heaven is for such.
Matthew 19, 14

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