What is infant baptism?

The Bible is relatively silent on the topic of infant baptism, or paedobaptism (also spelled ‘pedobaptism’); it does not explicitly detail the baptism of babies. Nevertheless, the observance of the sacrament of infant baptism within the Christian community has persevered throughout history.

As early as the third century, in support of the belief that infants are born into original sin (Psalm 51: 5), there are records of infant baptism being deemed commonplace in Christianity. Today, Roman Catholics, most Orthodox Churches, Lutherans, Anglicans, Episcopalians, Presbyterians, Reformed traditions, and Methodists practice infant baptism.

Why conduct infant baptism?

The following is their shared belief and understanding – that infant baptism is to be considered a sacrament that sets out to accomplish several things, the remission of sins, tying a clear link between baptism and salvation, and the removal and putting off / away of the old sinful self and stepping in to a new faithful life in Christ.

How is infant baptism conducted?

The modes through which infants are baptised / the methodology of infant baptism, however, differ between the respective denominations.

For Roman Catholics and in several Orthodox Churches, the primary responsibility of baptism falls on the parents or legal guardians / caregivers of the infant. They are responsible for bringing their child to the Sacrament of Baptism as soon after birth as possible in the hope that the child will be brought up in the Catholic Faith. Except in case of necessity, the church is the usual place of baptism, is attended only by invited guests (usually Roman Catholics themselves), and is typically conducted on Saturdays. 

Starting at the door of the church, the child, parents and godparents are greeted by the priest and welcomed into the church. Chosen by the parents, the godparents must be 16 years old or older, willing and able to take on their full responsibilities as godparents, and are active confirmed Roman Catholics.

Moving further into the church, at the ambo, or the reading desk, the priest delivers a short sermon and words from the Bible to those present. He then proceeds to say prayers and anoints the infant with the oil of catechumens, symbolising healing from God and the warding off of evil.

Next, at the baptismal font, the water is blessed, the parents and godparents make vows on behalf of the child, and the baptism sacrament takes effect. Water is poured over the infant’s head three times while the priest proclaims that the infant is baptised in the name of the Father, the Son and the Holy Spirit. Soon after, the infant is anointed with the oil of chrism, wrapped with a new white shawl, and his / her parents are given a candle (lit from the Paschal candle) while the priest says the words, ‘Receive the light of Christ… May he keep the flame of Christ alive in his heart.’

The Sacrament of Baptism is concluded at the altar, where the Lord’s prayer and three blessings; for the mother, for the father and for all others present, are said. This manner of conclusion serves as a concrete reminder to the parents and godparents to guide their child to complete their full initiation into the church by partaking of their first communion and confirmation.

For Lutherans, Anglicans^, Episcopalians, Presbyterians and Methodists, as long as the infant is baptised in the name of the Father, the Son and the Holy Spirit, and the application of water is involved, there is no single strict approach to water baptism that must be followed – infants may be baptised in either full immersion, or by having water poured over or sprinkled on their heads. Reason being, there has been little to no consensus on the original meaning or true interpretation of the word ‘baptism’, thus all configurations of water baptism, including the location of the baptismal sites, have been deemed acceptable.

Other Christian denominations such as Presbyterianism and Methodism, uphold the additional belief that baptised infants, upon reaching adolescence, are required to reaffirm / reconfirm their faith in public as a sign and clear indication of a personal claim of their faith.

Why exclude infant baptism?

On the opposing end of the spectrum are those who object to infant baptism, arguing that baptism should only be conducted for those capable of making their own sound decision to believe, repent and be baptised on the basis of their personal faith in God. Such denominations include Pentecostals and Protestantism. They consider baptism merely an vain outward expression, profession or act of their inner spiritual relationship or journey of faith with Jesus. As such, they strongly believe that infants should not be baptised as they are too young and incapable of being convicted in their commitment, state, and understanding of their own faith in God and need for salvation. To these denominations, true belief and faith in God are the only essential keys to salvation.

Albeit differing schools of thought toeing the lines between validating and invalidating the need for and efficacy of infant baptism, the Bible requires us to read between the lines in regard to this matter.

What does the True Jesus Church believe?

Mirroring adult baptism, infant baptism in the True Jesus Church is performed in the name of Jesus Christ (Acts 2: 38, 8: 16, 10: 43), with the infant’s face bowed down (Luke 18: 13, John 19: 30, Romans 6: 4-5), and the infant’s body fully immersed in living water (Matthew 3: 16, John 3: 23). 

God has shown that His saving grace extends to entire households, most times, starting from / initiated by the faith of one believer. In the Old Testament, the righteousness of Noah (Genesis 7: 1) and Rahab (Joshua 2: 18-19), led to the salvation of their entire households. 1 Corinthians 10: 1-2 goes a step further in paralleling the crossing of the red sea with the baptism of the entire nation of Israel. We see the same nature of God reflected in the New Testament – the baptism of Cornelius (Acts 10), Lydia (Acts 16: 14-15), the Philippians jailer (Acts 16: 32-34) and their entire households.

All of us have sin; we are born with it and it has caused us to fall short of the glory of God (Romans 5: 12). Thus, the significance of baptism applies to people of all ages.

Genesis 17:11-14 clearly illustrates circumcision as a sign of God’s covenantal relationship with His chosen people. Infants who were not circumcised were cut off from this relationship. Colossians 2: 11-13 echoes this, typifying circumcision with water baptism. Therefore, for infants to receive God’s salvation and be included in this covenantal relationship with God, the responsibility first falls on their parents or guardians. Children and infants receive direct blessings from God because of their parents’ firm faith and diligence in their pursuit of the Lord as a family (Deuteronomy 6: 6-7, Proverbs 22: 6, Matthew 15: 28, John 4: 50-54, 2 Timothy 1: 3-5).

At its core, baptism is an active response to the rejection of sin (Acts 2: 38, 22: 16) and the humble reception of God’s grace and salvation (Romans 6: 23, 8: 15-17, Ephesians 2: 8, Titus 3: 4-7). Infant baptism, is then likened to a mark / sign / physical evidence or manifestation of their parents’ / guardians’ steadfast faith in God and the passing on of that faith in the household.