In Defense of Infant Baptism

Doctor Martin Luther wrote in his Smalcald Articles “baptism is nothing else than the Word of God in the water, commanded by His institution, or, as Paul says, a washing in the Word; as also Augustine says: Let the Word come to the element, and it becomes a Sacrament[1].” Luther also included baptism in his list of Holy Sacraments. He among other great church leaders believed that Baptism should be available to all people, including infants. This view though often ridiculed is still prevalent in the church today and is the proper biblical view. This argument can be based on the idea that infants are included in “all nations” and can be disciples in Matthew 28:19, That there were no doubt infants in Lydia’s home in Acts 10:14-15, the ability for infants to have faith through their parents, the concept of faith and being filled with the spirit at a young age, and because Jesus promised children life.

The great commission contained in Matthew 28:19 commands the apostles to “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit…” Jesus instructs the apostles to go to “all nations” and baptize them. There is no solid reason to doubt that infants are part of all the nations. Acts 2:38-39 further supports this idea what it calls everyone to “repent and be baptized… and you will receive the gift of the Holy Spirit. The promise is for you and your children.” Barne’s Notes states that “under this promise parents may be encouraged to train up their children for God; they are authorized to devote them to him in the ordinance of Christian baptism, and they may trust in his gracious purpose thus to perpetuate the blessings of salvation from age to age[2].” This concept ties into the other part of the great commission. The apostles were called to “make disciples” of all the nations. According to Nelson’s Illustrated Bible dictionary a disciple is “a student, learner, or pupil[3].” While it can be suggested that a student must have a capacity to learn[4] a student can also be an attentive observer[5] and consciously or not infants can observe and eventually start learning from their parents. If a disciple is truly that then children and infants are disciples of their parents because parents are instructed to “train a child in the way he should go” (Proverbs 22:6). Parents are to then fulfill the great commission with their children, which includes baptizing them.

In the story of Lydia’s conversion found in Acts 16:14-15 “she was baptized, with her household.” The New Unger’s Bible Dictionary states that a household was “all members of a family living in the same dwelling, including servants and dependents[6].” Since Lydia was a seller of purple[7] she was most likely prosperous and was likely to have servants[8]. This concept makes several ideas clear. Foremost it is unlikely that because Lydia became a Christian and was baptized all of her servants and dependents would have also had faith then be baptized. It is also likely that among her dependents would have been children or infants because this group would have included all members of the extended family group. Barne’s Notes explains it saying “no mention is made of their [Lydia’s household] having believed, and the case is one that affords a strong presumptive proof that this was an instance of household or infant baptism[9].” This can be deduced because it is never mentioned that her household also believed while it is specifically mentioned that she believed. The Barne’s Notes go on to say, “it is manifestly implied that they were baptized because she believed. It was the offering of her family to the Lord. It is just such an account as would now be given of a household or family that were baptized upon the faith of the parent[10].” This means that even though it was not specifically mentioned why the household was baptized, whether from belief or because of Lydia’s belief it is implied that it was on account of her belief and her new calling to fulfill the great commission in their lives. The language of this account is similar in nature to the language of the account of the Phillipian jailer in Acts 16:25-33. In this case Paul and Silas spoke the word of the Lord to the jailer saying, “Believe in the Lord Jesus, and you will be saved, you and your household[11].” This verse makes it clear that the belief of the jailer would save him and his household, an idea that is uncommon and uncomfortable in today’s church. This idea can be used to show that personal faith is not necessary for baptism, which leaves open the possibility of infant baptism. Two verses later the jailer “with all his family” was baptized. To summarize the concepts from stories of Lydia and the Phillipian jailer it can be presumed that infants were baptized on the faith of their parents.

St. Augustine spoke of the idea that children can believe on their parent’s faith saying, “in the Church of our Savior little children believe through others, just as they contracted from others those sins which are remitted in Baptism[12].” His argument stems from the idea that because children are condemned without any for knowledge and faith that they too are condemned. This argument is backed up in scripture by the story of the paralytic in Mark 2. The paralytic was healed when Jesus saw the faith of his friends who had created a hole in the roof to gain access for their friend[13]. Thomas Aquinas wrote in his Summa Theologiae, “now children contract original sin from the sin of Adam; which is made clear by the fact that they are under the ban of death, which "passed upon all" on account of the sin of the first man.” He continues saying, “it became necessary to baptize children, that, as in birth they incurred damnation through Adam so in a second birth they might obtain salvation through Christ. Moreover it was fitting that children should receive Baptism, in order that being reared from childhood in things pertaining to the Christian mode of life, they may the more easily persevere therein[14].” The idea of this concept is again drawn from Proverbs 22:6 which says “train up a child in the way he should go, and when he is old he will not depart from it.” Aquinas is instructing that baptism should happen near the beginning of a child’s life so that the child’s life from the start is grounded in a biblical sacrament so that he will not depart from the Biblical truths it sets forth.

Child baptism is also valid because children are also promised life in Christ. Martin Luther wrote it this way in his SmallCald articles “of the baptism of children we hold that children ought to be baptized. For they belong to the promised redemption made through Christ, and the Church should administer it [Baptism and the announcement of that promise] to them.” Marin Luther instructs parents and the church to have their children baptized because they are included in the promise of salvation that is through Christ. They are not to be excluded on age or lack of merit “for by grace you have been saved through faith[15].” The grace of Christ is for all nations and does not exclude children therefore children should be given the sign of the promise of salvation. James Arminius wrote the idea this way in his Disputations “ablution in the blood of Christ has been promised to them; and because by the Spirit of Christ they are engrafted into the body of Christ[16].” The concept is the same, because children are part of all nations and covered by the blood of Christ. The inclusion of infants in the promise of salvation is enough to warrant the allowance of infant baptism.

An angel of the Lord prophesied that John the Baptist would “be filled with the Holy Spirit, even from his mother's womb[17]” and even before his birth[18]. The story of John the Baptist shows that infants can be filled with the Holy Spirit. This concept lends support to the idea that infants can have some spiritual awakening or knowledge. 2 Timothy 3:15 says “and how from childhood [or infancy] you [Timothy] have been acquainted with the sacred writings which are able to instruct you for salvation through faith in Christ Jesus.” This passage like the story of John the Baptists describes a Christian having a spiritual acclimation or trust. These two passages support the practice of infant Baptism in the Church. They refute the idea that infants cannot have spiritual trust therefore cannot be baptized because these infants had such a trust it is possible to say that other infants could have this trust too.

The combination of the passages on baptism and infants in the Bible support the practice of infant baptism. Parents are instructed to teach their children about the faith from a young age and to bring them up in the scripture, they are to use their faith to instruct and disciple their children. It is also possible for infants and children to understand ideas and concepts about the faith because of the work of the Holy Spirit. Jesus made life available to all including infants when he died on the cross because of his death infants sins were also absolved. The biblical support for infant baptism comes from all parts of the Bible. Infant Baptism is also supported by church tradition and many great theologians. The concept bridges denominational lines and should not be ignored or hidden.

[1] (from Smalcald Articles, PC Study Bible formatted electronic database Copyright © 2003 Biblesoft, Inc. All rights reserved. V. Of Baptism),”

[2] (from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

[3] (from Nelson's Illustrated Bible Dictionary, Copyright (c)1986, Thomas Nelson Publishers)

[4] Dr. Bud Bence written comments on original paper 3/26/04

[5] The American Heritage® Dictionary of the English Language, Fourth Edition. Copyright © 2000 by Houghton Mifflin Company

[6] (From The New Unger's Bible Dictionary. Originally published by Moody Press of Chicago, Illinois. Copyright (c) 1988.)

[7] Acts 16:14 “One who heard us was a woman named Lydia, from the city of Thyati'ra, a seller of purple goods.”

[8] (from Nelson's Illustrated Bible Dictionary, Copyright (c)1986, Thomas Nelson Publishers) on “Lydia”

[9] (from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft) on Acts 16:15

[10] (from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)” on Acts 16:15

[11] Acts 16:31

[12] St. Augustine in a letter to Boniface (Cont. duas Ep. Pelag. i)

[13] Mark 2:5And when Jesus saw their faith, he said to the paralytic, "My son, your sins are forgiven."

RSV

[14] (from Thomas Aquinas' Summa Theologiae, PC Study Bible formatted electronic database Copyright © 2003 Biblesoft, Inc. All rights reserved.) Article 9 - Whether children should be baptized?

[15] Ephesians 2:8

[16] (from Disputations of Arminius, PC Study Bible formatted electronic database Copyright © 2003 by Biblesoft, Inc. All rights reserved.)

[17] Luke 1:15-16

[18] Luke 1:41-44