Infant baptism
Infant baptism, also known as christening or paedobaptism, is a Christian sacramental practice of baptizing infants and young children. Such practice is done in the Catholic Church, the Eastern Orthodox and Oriental Orthodox churches, various Protestant denominations, and also in other denominations of Christianity. The practice involves baptizing infants born to believing parents as a means of initiating them into the Christian faith. Supporters of infant baptism cite biblical references to the baptism of entire households in the New Testament, as well as Jesus' teachings on welcoming children, as justification for this approach.
In contrast, believers' baptism is based on the premise that baptism should be administered only to individuals who can personally profess their faith. Those who support this view argue that baptism is a conscious act of commitment to Christianity, requiring an understanding of its significance. As a result, they maintain that only those capable of articulating their belief should participate in the sacrament. This perspective is commonly held by Anabaptists, Baptists, Pentecostals, and other evangelical groups. Proponents of believers’ baptism argue that the absence of explicit references to infant baptism in the New Testament, along with the significance of baptism as a personal commitment.
Age
Infant baptism practices vary across Christian denominations, typically occurring within the first few weeks after birth, though some traditions perform it immediately, such as in cases of imminent death, or delay it by several months.- In the Roman Catholic tradition, baptism is recommended within the first few weeks, or without delay if the infant is in danger of death, as outlined in the Code of Canon Law, with parents responsible for arranging the sacrament.
- The Eastern Orthodox Church baptizes infants soon after birth, granting full sacramental participation, including Communion, to affirm their spiritual dignity and incorporation into the church.
- Lutheran churches view baptism as a sacrament of grace that forgives original sin, citing God's initiative and rejecting the concept of an "age of accountability," typically performing it without delay.
- In the Anglican tradition, baptism, or christening, has no age restriction and signifies inclusion in the covenant community, with parents pledging to raise the child in faith until personal confirmation.
- The Reformed tradition, grounded in covenant theology where baptism replaces circumcision, usually administers the sacrament within the first week, as noted in the Westminster Confession.
- Methodists practice baptism at any age, and for infants, it represents prevenient grace, with the congregation and parents committing to the child's spiritual upbringing.
Ceremony
Reception
All traditions begin with the reception or presentation of candidates. In the , this includes the Reception of the Children and a Liturgy of the Word with Scripture readings, homily, and intercessions. Similarly, Episcopal and Lutheran rites open with the Presentation and Examination of Candidates, including questions to parents, sponsors, or godparents. This phase highlights communal recognition and prepares candidates for baptism. In the Eastern Orthodox Church, the rite opens with the "reception of the catechumens," where the celebrant prays for the candidate to become "a reason-endowed sheep in the holy flock of your Christ, an honorable member of your Church, a child of the light, and an heir of your Kingdom."Prayer and anointment
Prayers and symbolic anointings mark spiritual preparation. The Roman Catholic rite includes a ', emphasizing purification. Episcopal and Lutheran traditions incorporate ' and, in Lutheranism, a invoking the Holy Spirit. While explicit anointing is more prominent in Catholicism, all rites emphasize prayer as a means of spiritual strengthening. In the Eastern Orthodox rite, multiple exorcisms are performed, and prayers are made for the water to be "the water of redemption, the water of sanctification, the purification of flesh and spirit, the loosing of bonds, the remission of sins, the illumination of the soul, the laver of regeneration, the renewal of the spirit, the gift of adoption to sonship, the garment of incorruption, the fountain of life."Blessing of water and baptism
The blessing of water and baptism proper are central to all rites. Roman Catholics perform a Blessing and Invocation of God over Baptismal Water, while Episcopalians and Lutherans include a Thanksgiving over the Water. Baptism itself is administered using the Trinitarian formula: Catholics, Episcopalians, and Lutherans all employ immersion or pouring "in the name of the Father, and of the Son, and of the Holy Spirit." In the Eastern Orthodox Church, the celebrant prays for the water to be sanctified with "the power of the Holy Spirit," and the baptism is performed by triple immersion, immediately followed by Chrismation.Explanatory rites and seal of the spirit
Post-baptismal rituals symbolize the candidate’s new identity. Roman Catholics include Explanatory Rites: anointing with chrism, clothing in a white garment, presentation of a lighted candle, and the Ephphetha prayer. Episcopalians offer a Prayer for the Sevenfold Gift of the Holy Spirit, while Lutherans seal the candidate with a and present a baptismal candle. Eastern Orthodox Christians, after baptism, immediately chrismate the newly baptized, praying that the newly illumined will "please you in every deed and word, and may be a child and heir of your heavenly kingdom," affirming a twofold transformation: normative membership in the Church and acquisition of the "regenerate states". These rites signify the Holy Spirit's indwelling and the community's welcome.Conclusion
While baptism itself does not always include Eucharist, its communal context often ties to Eucharistic worship. For example: Roman Catholics conclude with the Lord’s Prayer and a blessing, linking baptism to the broader liturgical life of the Church. Lutherans use a Baptismal Welcome, where the congregation affirms the newly baptized, often within a Eucharistic service. Episcopalians integrate baptism into the Baptismal Covenant, aligning it with congregational vows that precede shared Eucharist. In the Eastern Orthodox Church, baptism, chrismation, and first communion are typically administered together, even to infants, as baptism is seen as full incorporation into the Church's life, granting immediate access to the sacraments. Though not explicitly part of the baptismal rubric in all traditions, baptism is understood as initiation into a Eucharistic community.Historical development
First century
First-century Christian baptism primarily involved adult believers, with no definitive New Testament evidence for infant baptism, though some suggest household baptisms may have included infants. Scholarly consensus holds that infant baptism emerged gradually from the late 2nd century, became widespread by the 3rd century, and was universal by the 4th-5th centuries, coexisting with believers' baptism amid early debates.Historian David F. Wright, suggests that first-century Pauline churches did not practice infant baptism. Wright describes the issue as "obscurity unresolved," noting that evidence suggests children of baptized Christians were typically not baptized until at least c. 55 AD, during Paul's ministry, though the extent of this practice remains unclear.
Despite this, some theologians argue for the early presence of infant baptism. Joachim Jeremias and William A. Strange argue that infant baptism originated in the Apostolic Age, asserting that children of converts were baptized alongside their families. Advocates cite households baptisms within Acts of the Apostles and 1 Corinthians 1:16 as potential evidence. However, the Global Dictionary of Theology acknowledges the ambiguity of these accounts, stating that while infants may have been included, the texts do not provide explicit confirmation. Jeremias argues that baptism extended to all household members because the Old Testament concept of “household” is inherently inclusive, drawing upon interpretations of 1 Samuel 22:16–19 and Genesis 17:23. Therefore, the term "house" has been central to this debate.
Steven Nicoletti, proposes that the New Testament’s silence on infant baptism may affirm its practice, drawing on the concept of “presupposition pools”—shared assumptions of the time. They argue that early Christian texts likely omitted explicit mention of infant baptism because it was widely accepted, mirroring cultural norms where infants were naturally included in religious rites.
Another line of reasoning explores parallels with Jewish traditions. The analogy between circumcision and baptism is a key argument for early infant baptism. In Jewish tradition, boys were circumcised on the eighth day, and some scholars suggest early Jewish Christians viewed baptism similarly. Additionally, Jewish proselyte baptism included entire households, including children, as a purification rite for Gentile converts to Judaism. Theologian Kurt Aland counters that this was not standard for Jewish-born children, who were typically incorporated via circumcision, not baptism, weakening the parallel to Christian practice.
Further insight comes from early Christian texts addressing the sinfulness of infants or young children. Clement of Rome stated, "No one is clean from defilement, not even if his life be but one day old." Although later used out of context, this became a proof-text for baptism addressing original sin. This view aligns with Psalm 51:5, which states, "Behold, I was brought forth in iniquity, and in sin did my mother conceive me," supporting the early Christian belief in humanity’s inherent sinfulness from birth. Similarly, the Didache, a church order dated to the late 1st or early 2nd century, provides instructions for adult baptism but notes that children should receive teaching to prevent future sin, without explicitly addressing their baptism. Early 1st-century Christian texts, like 1 Clement and Psalm 51:5, highlight universal sinfulness, linking baptism to sin’s remission and laying groundwork for the doctrine of original sin, later justifying infant baptism. Yet, direct evidence for the practice in this period is absent, leaving its prevalence uncertain.