Victor R. Claveau, MJ
“No more damnable doctrine was ever taught by those professing to be ministers of Christ than that of infant baptism (pedo-baptism); and no more severe condemnation was ever heaped on the heads of false teachers than has been showered upon those who teach and believe in this evil practice. This wicked notion assumes that all men are born in sin and that to be cleansed from this original sin they must be baptized. The road to hell, it is said, is paved with the skulls of infants not a span long because such were not baptized before death. In fact, the Catholic Church goes so far as to require baptism for unborn children. Original sin attaches at the moment of conception, they teach, and in the event of an abortion or miscarriage, the fetus or blood clot must be baptized.… Among a host of pointed denunciations of infant baptism, Mormon said; ‘It is solemn mockery before God, that ye should baptize little children.” (Momon Doctrine, p. 347)
Infant Baptism
The practice of infant baptism is another example of Sacred Tradition. Holy Scripture does not specifically delineate the necessity of baptism of infants, but it does specifically expound the necessity of baptism as a requisite for salvation.
In John 3:5, John quotes Jesus as stating: “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”
In the original text, the word is “anyone” rather than “one.” By itself, this word seems to include infants. But when conjoined with “born again,” it certainly includes infants. The obvious meaning is: All those who are born must be reborn. Accordingly, the necessity of baptism must be of means — that is, baptism is the way in which being “born again” takes place.
Every biblical commentary written prior to the Reformation about John 3:5 and the necessity of being “Born Again” clearly speaks of baptism, rather than a simple declaration of submission to Jesus and/or the acceptance of Him as Lord and Savior.
Mark 16:16 states: “He who believes and is baptized will be saved; but he who does not believe will be condemned.” Scripture usually mentions the baptism of adults only. But baptism was conferred upon these adults, not because they were adults, but because they were converted as adults. Many Protestants use this passage as justifying the denial of infant baptism by extrapolating that a person must be old enough to understand the Gospel before being baptized. When read in context it is readily apparent that Jesus is not addressing the subject of infant baptism. The previous verse makes it clear that Jesus is sending the eleven to “Go into all the world and preach the gospel to the whole creation” (Mark 16:15).
St. Paul (Acts 16:33) tells about the baptism of an entire family. Infants, therefore, if there were any in this household, were probably included.
The Apostle Paul’s letter to Titus further supports the necessity of baptism: “he [Christ] saved us, not because of deeds done by us in righteousness, but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit, so that we might be justified by his grace and become heirs in hope of eternal life.” (Tit. 3:5) Now what could the “washing of regeneration” be, if not baptism? Since baptism is absolutely necessary for salvation, what true Christian would withhold the sacrament from their children?
“Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom.”[1] Infant baptism was not an issue in the early church; it was an accepted practice. Circumcision was considered the entrance rite into Judaism, and baptism was considered the entry rite into Christianity. The only discussion was whether or not it was necessary that baptism be delayed until the eighth day of life, as the Jews did with circumcision, or could it be conferred immediately after birth if there was concern for an infant’s mortality?
[1] Catechism of the Catholic Church, § 1282.