Baptism
It is through the sacrament of Baptism that we become Christians, "For by one Spirit we were all baptized into one body" (1 Corinthians 12:13). Baptism also takes away sin: "Rise and be baptized, and wash away your sins" (Acts 22:16). Baptism and Confirmation are the sacramental elements of being born again, and the normal means by which we receive the Holy Spirit. Jesus tells us in John 3:5, "Unless one is born of water and spirit, he cannot enter the Kingdom of God." And in Acts 2:38-39, Peter says, "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. For the promise is to you and to your children and to all that are far off, everyone whom the Lord our God calls to Him."
The issue of infant Baptism is not discussed explicitly in the Bible, but it is likely that there were babies in the households of Lydia, Stephanus and the jailer at Philippi, where Paul baptized entire families (Acts 16:14-15, Acts 16:29-34 and 1 Corinthians 1:16). In Colossians 2:11-12 Paul alludes to infant baptism when he tells us that Baptism has replaced circumcision. Circumcision took place on the eighth day after birth (Genesis 17:12). We know that early Christians baptized their infants on the eighth day after birth because the third Council of Carthage decreed in the year 252, "that baptism of children need not be deferred until the eighth day after birth as some maintained, but might be administered as soon as possible" (Cyprian, Epistle 64 (59), 2).
The Waldenses and the Cathari (around the 12th century) first raised objections to infant Baptism. Modern day objections can be traced to Thomas Munzer. In 1521, he deduced from his private interpretation of the Bible that Baptism should not be administered to infants but only to adults after conversion and a personal commitment to Christ. Even Martin Luther denounced him and he was expelled from Wittenberg.
The Holy Spirit is the dispenser of grace. At Baptism there is an infusion of grace. If the grace a baby receives at Baptism is nourished (in a Christian atmosphere) it grows; if not, it dies. The saving grace of God enables us to hear and accept the Gospel, not only as adults but also as children hearing it for the first time. That babies can benefit spiritually is clearly indicated in Luke 18:15-16: "Now they were bringing even infants to Him that He might touch them. And when the disciples saw it they rebuked them. But Jesus called them to Him saying, 'Let the children come to me, and do not hinder them, for to such belongs the kingdom of God.'" Mark finishes the story in his account, "And He took them in His arms and blessed them, laying His hands upon them" (Mark 10:16).
Our personal commitment to Christ, once we have reached the age of reason, is our conscious decision to keep and maintain what God has already given us. Baptism doesn't guarantee one's salvation; rather one is saved as a result of responding positively to the grace received.
We have no record of early Christian writers condemning infant Baptism. However, much is written in support of it. Irenaeus, who lived from 140-202, and was a disciple of Polycarp who was a disciple of the Apostle John wrote, "Christ came to save all who through Him are born again unto God, infants and children, boys and youths, and aged persons" (Against Heresies 2, 22:4). Origen, who lived from 182 to 255 wrote, "Baptism is given even to infants" (Homilies on Leviticus 8:3).
As for the practice of pouring water on the forehead instead of total immersion, this too was a practice of the early Church. We read in the "Didache," which was written somewhere between the years 70 and 150, that those being baptized could be immersed in water, but if it wasn't practical, "sprinkle water three times on the head" (2:7). Tertullian, writing in the second century, describes Baptism as, "a sprinkling of any kind of water" (Baptism 6:1). Many who were converted in prison were baptized this way.
In cases where there is no knowledge of the need for Baptism, an honest desire for Christ is sufficient. This is called Baptism of Desire. Likewise water baptism is not a requirement for those who are martyred upon conversion. The Church calls this Baptism of Blood. While water Baptism is normative, God is not legalistic. He takes everything into account. What is most important is the condition of ones heart (1 Samuel 16:7). All those who truly desire God shall have Him.
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For Further Study
The Early Church Fathers on Baptism (Free)