Infant baptism

In the past, a gown was used for both boys and girls; in the present day it has become more common to dress children in a baptismal outfit.

[15] Others, noting the lack of any explicit evidence of exclusion of infant baptism, believe that they did, understanding biblical references to individuals "and [her] household" being baptized[16] as including young children.

[30] While Tertullian writing c. 198–203 advises the postponement of baptism of little children and the unmarried, he mentions that it was customary to baptize infants, with sponsors speaking on their behalf.

[32] From at least the 3rd century onward Christians baptized infants as standard practice, although some preferred to postpone baptism until late in life so as to ensure forgiveness for all their preceding sins.

[33] High infant mortality contributed greatly to the spread of paedobaptism from the 6th century onwards, which was often practiced as a baptism in extremis (hence the use of the respite sanctuary).

[36] During the medieval and Reformation eras, infant baptism was seen as a way to incorporate newborn babies into the secular community as well as inducting them into the Christian faith.

[38] Different Christian denominations who practice infant baptism attach different meanings to the sacrament and explain its efficacy in different ways.

There is explicit testimony to this practice from the second century on, and it is quite possible that, from the beginning of the apostolic preaching, when whole 'households' received baptism, infants may also have been baptized".

"[45] The Congregation for the Doctrine of the Faith issued on 20 October 1980 an instruction on infant baptism, whose purpose was "to recall the principal points of doctrine in this field which justify the Church's constant practice down the centuries and demonstrate its permanent value in spite of the difficulties raised today".

[46] The document recalled that infant baptism has long been considered of apostolic origin, and that the first direct evidence of its practice, dating from the 2nd century, does not present it as an innovation.

The major principle is that baptism, as the sign and means of God's love that precedes any action on our part and that frees from original sin and communicates divine life, must not be delayed.

The subordinate principle is that assurances must be given that the gift thus granted can grow by authentic education in the faith and Christian life.

If there is insufficient assurance, "it will be prudent to delay baptism", while keeping contact with the parents in the hope of securing the required conditions for celebrating the sacrament.

As a last resort, enrollment of the child in a course of catechetical instruction on reaching school age can be offered in lieu of immediate celebration of baptism.

[49] The possibility of delaying infant baptism in the case of non practicing or non believing parents raises a number of questions.

In some German speaking countries, bishops have opened the door to a "two step baptism", i.e. two celebrations separated by a time of evangelization of the parents.

In this case, the rite of baptism itself is to be performed in the second celebration, when parents are supposed to have enough maturity to raise the child in the Catholic faith.

[50] The Catechism of the Catholic Church states: "Since Baptism signifies liberation from sin and from its instigator the devil, one or more exorcisms are pronounced over the candidate".

We pray for this child: set him (her) free from original sin, make him (her) a temple of your glory, and send your Holy Spirit to dwell with him (her).

For example, in the Acts of the Apostles Peter's teachings on Pentecost included children in the promise of baptism, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins.

Since the creation of faith is exclusively God's work, it does not depend on the actions of the one baptized, whether infant or adult.

[61] Because it is faith alone that receives these divine gifts, Lutherans confess that baptism "works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare".

[70]Infant baptism, in Methodism, is celebrated as "an acceptance of the prevenient grace of God and as a confession on the part of the church of its responsibility for children in general and for every child in particular.

"[71][10] Methodists teach that people receive justifying grace, which is integral to salvation, after they repent and personally accept Jesus as Savior.

[76] Presbyterian, Congregational and many Reformed Christians see infant baptism as the New Testament form of circumcision in the Jewish covenant.

White describes the motivations behind persecution of the Anabaptists during the Reformation as follows: Other Christians saw the baptism of each new-born baby into the secular parish community and close links between church and state as the divinely-ordained means of holding society together.

[98] They have no need of baptism until age eight,[99] when they can begin to learn to discern right from wrong, and are thus accountable to God for their own actions.

In the Latin Church and its Latin liturgical rites of the Catholic Church, the sacrament is to be conferred at about the age of discretion (generally taken to be about 7), unless the Episcopal Conference has decided on a different age, or there is danger of death or, in the judgment of the minister, a grave reason suggests otherwise (canon 891 of the Code of Canon Law).

Only in French-speaking countries has there been a development of ceremonies, quite distinct from the sacrament of Confirmation, for young Catholics to profess their faith publicly, in line with their age.