FAITH, BAPTISM & BABIES
April 23, 2008 by Father Joe
Steven says: The New Testament teaches one must be a penitent believer to be baptized (Mark 16:16; Acts 2:38; 8:36-38). Babies do not meet these conditions.
Here is my response:
Dear Steven,
It was well after the Reformation that certain groups of Christians (separated from the Catholic Church) stopped baptizing small children. The problem was that while mention of “whole households” coming to the Lord and being baptized can be found in the Scriptures, the clear practice of the early Church testified in subsequent documents (indicating the practice of infant baptism) was swept aside as “merely” tradition. Unlike Catholics, Protestant churches gave no credence to such living tradition or to the writings of the Church fathers as a second font of revelation. Having said this, Lutherans, Anglicans and the Protestant communities making the initial break from Rome often retained the practice of infant baptism. Those that changed the practice also proposed a somewhat altered definition of baptism and in many cases eliminated or altered the notion of original sin and its effects. I was surprised a number of years ago to discover Baptists who had never gotten around to being baptized. They did not practice infant baptism and some adults never sought it out. They felt it was enough to answer an altar call and to read the Bible. Similarly, I have known Presbyterians who made faith professions but have not been formally baptized.
Catholics and certain mainline traditions regard baptism as a sacrament. Other ecclesial communities consider it an ordinance by which a public expression of faith is made. Meaning no ill-will to our non-Catholic brothers and sisters in Christ, we find such a view of baptism has terribly impoverished. Catholics view baptism as transformative in itself. We die with Christ (go under the water) to rise with him (to emerge from the water). The baptismal font in Catholic churches is regarded as the womb of the Church. We believe that sanctifying grace is offered, as well as the many actual graces. Original sin is remitted and we become adopted sons and daughters to the heavenly Father. Adults who are baptized are also forgiven of actual or personal sins. We believe that in faith and baptism, we are born again, made temples of the Holy Spirit, and are transformed to the likeness of God in Christ Jesus. We also believe that baptism incorporates the believer into the mystical body of Christ, the Church. We see baptism as the doorway to the sacramental life.
You cite Acts 2:38 where Peter said, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.” This is not evidence against infant baptism or proof that the “penitent believer” must be an adult. Catholics do not dismiss the issue of faith, but rather view it both corporately and personally. We do not come to God alone. The faith of parents and godparents is that which brings a child to the waters of baptism. Later, after the child has reached the age of reason, we hope that he or she will see the other sacraments on initiation: Holy Eucharist and Confirmation. The pledge of faith and the renunciation of sin and Satan made by parents and others will one day be made by the child when he or she stands before the bishop in the midst of the Church. Note what is added in the very next verse (Acts 2:39): “For the promise is to you and to your children and to all that are far off, every one whom the Lord our God calls to him.”
You cite Mark 16:16 and yet this is understood as part of the general mission mandate of the Church. We preach to those who can understand. “Whoever believes and is baptized will be saved; whoever does not believe will be condemned.” The matter of babies is not specified here. If you want to be a literalist, this text would seem to imply that babies (who cannot believe) must by necessity be condemned. Most Baptists would never say such a thing, so already they appreciate that the verse has a few unspoken nuances. The Apostolic and early Church baptized babies with the understanding that parents would nurture faith in their children. They could not endure the terrible possibility that their children, who often died before the age of reason, might forfeit eternal life. When the child grew up it was their hope that grace would prevail and the child would profess his or her faith with the rest of the community. Catholicism has a strong emphasis upon the Church as the sacrament of salvation, our place of encounter with the risen Christ. This stands very much against the tendency after the Reformation toward a more individualistic and privatized faith. Catholics feel bonded one to the other and especially to their children. Our holiness and sinfulness can either assist or harm others in their faith journey. Salvation comes not just for particular people but for the New Jerusalem or People of God. The Church stands both convicted and rewarded before Christ as the royal priesthood, a holy nation, a people set apart— the breaking-in of the kingdom of God.
You cite Acts 8:36-38 which is the story of the Ethiopian eunuch who is baptized by Philip. However, note that the eunuch was given only the barest instruction prior to baptism. He is baptized with the confidence that any seed of initial faith would grow over time. Verse 37 reads: “And Philip said, ‘If you believe with all your heart, you may [get baptized].’ And he said in reply, ‘I believe that Jesus Christ is the Son of God.’” However, note that this verse has been expunged from most new bible translations because it was added to later Western texts. The oldest and best source documents are missing it!
Whole households were baptized in the Apostolic and early Church, these no doubt included children. St. Irenaeus (130-202 AD) speaks about it in regards to infants “born again to God”. [See Acts 16:15; Acts 16:31-33 & 1 Cor. 1:16].
Peace!
ANTI-CATHOLICISM: Baptism & Born Again
