Church Fathers on Infant Baptism

Peter:

Whence, also, I find fault with very many, who, when they are themselves baptized and believe, yet do nothing worthy of faith with those whom they love, such as wives, or children, or friends, whom they do not exhort to that which they themselves have attained, as they would do if indeed they believed that eternal life is thereby bestowed. In short, if they see them to be sick, or to be subject to any danger bodily, they grieve and mourn, because they are sure that in this destruction threatens them. So, then, if they were sure of this, that the punishment of eternal fire awaits those who do not worship God, when would they cease warning and exhorting? Or, if they refused, how would they not mourn and bewail them, being sure that eternal torments awaited them? – Peter, Recognitions of Clement, Book 7

Therefore let every age, every sex, every condition, hasten to repentance, that they may obtain eternal life. Let the young be thankful that they put their necks under the yoke of discipline in the very violence of their desires. The old also are themselves praise-worthy, because they change for the fear of God, the custom of a long time in which they have been unhappily occupied. Let no one therefore put off. Let no one delay. For what occasion is there for delaying to do well? Or are you afraid, lest, when you have done well, you do not find the reward as you supposed? – Peter, Recognitions of Clement, Book 10, chapter 45

Polycarp:

Polycarp declared, Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour? – Martyrdom of Polycarp, chapter 9

Justin Martyr:

12. You have now need of a second circumcision, though you glory greatly in the flesh….

14. By reason, therefore, of this laver of repentance and knowledge of God, which has been ordained on account of the transgression of God’s people, as Isaiah cries, we have believed, and testify that that very baptism which he announced is alone able to purify those who have repented; and this is the water of life.

18. Wash therefore, and be now clean, and put away iniquity from your souls, as God bids you be washed in this laver, and be circumcised with the true circumcision. For we too would observe the fleshly circumcision, and the Sabbaths, and in short all the feasts, if we did not know for what reason they were enjoined you — namely, on account of your transgressions and the hardness of your hearts.

19 This circumcision is not, however, necessary for all men, but for you alone, in order that, as I have already said, you may suffer these things which you now justly suffer. Nor do we receive that useless baptism of cisterns, for it has nothing to do with this baptism of life. Wherefore also God has announced that you have forsaken Him, the living fountain, and dug for yourselves broken cisterns which can hold no water. Even you, who are the circumcised according to the flesh, have need of our circumcision; but we, having the latter, do not require the former.

41. The command of circumcision, again, bidding [them] always circumcise the children on the eighth day, was a type of the true circumcision, by which we are circumcised from deceit and iniquity through Him who rose from the dead on the first day after the Sabbath, [namely through] our Lord Jesus Christ. For the first day after the Sabbath, remaining the first of all the days, is called, however, the eighth, according to the number of all the days of the cycle, and [yet] remains the first.

And we, who have approached God through Him, have received not carnal, but spiritual circumcision, which Enoch and those like him observed. And we have received it through baptism, since we were sinners, by God’s mercy; and all men may equally obtain it.

44. So that it becomes you to eradicate this hope from your souls, and hasten to know in what way forgiveness of sins, and a hope of inheriting the promised good things, shall be yours. But there is no other [way] than this— to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives.

114. Blessed therefore are we who have been circumcised the second time with knives of stone. For your first circumcision was and is performed by iron instruments, for you remain hard-hearted; but our circumcision, which is the second, having been instituted after yours, circumcises us from idolatry and from absolutely every kind of wickedness by sharp stones, i.e., by the words [preached] by the apostles of the corner-stone cut out without hands. And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all, and which gives those who are willing to drink of the water of life. – Justin Martyr, Dialogue with Trypho, book 2, chapter 12-18:

And many, both men and women, who have been Christ’s disciples from childhood (παίδων), remain pure at the age of sixty or seventy years; and I boast that I could produce such from every race of men. – Justin Martyr, First Apology, Chapter 15

Irenaeus:

Being thirty years old when He came to be baptized, and then possessing the full age of a Master, He came to Jerusalem, so that He might be properly acknowledged by all as a Master…. Being a Master, therefore, He also possessed the age of a Master, not despising or evading any condition of humanity, nor setting aside in Himself that law which He had appointed for the human race, but sanctifying every age, by that period corresponding to it which belonged to Himself. For He came to save all through Himself — all, I say, who through Him are born again to God — infants, and children, and boys, and youths, and old men. He therefore passed through every age, becoming an infant for infants, thus sanctifying infants; a child for children, thus sanctifying those who are of this age, being at the same time made to them an example of piety, righteousness, and submission; a youth for youths, becoming an example to youths, and thus sanctifying them for the Lord. – Irenaeus, Against Heresies 2:22:4:

[In anticipation of anyone who would object to Irenaeus on the basis that his words are too ambiguous, the context of this quote is that Christ came to be baptized, and that He was baptized to “save all through himself, all who through him are born again to God.” If anyone finds this quote to be too vague, then listen to six more quotes from Irenaeus, in which he calls baptism “the new birth” and “regeneration,” which are synonymous. You will find that all the other church fathers use the same language.]

It was not for nothing that Naaman of old, when suffering from leprosy, was purified upon his being baptized, but [it served] as an indication to us. For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: Unless a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven. – Fragments of the lost writings of Irenaeus, chapter 34

[The Holy Spirit] was poured out in a new way upon mankind in all the earth, renewing man unto God. And for this reason the baptism of our regeneration proceeds through these three points: God the Father bestowing on us regeneration through His Son by the Holy Spirit. – Demonstration of the Apostolic Preaching, chapter 7

This class of men have been instigated by Satan to a denial of that baptism which is regeneration to God…. – Against Heresies, Book 1, Chapter 21:1

And inasmuch as man, with respect to that formation which was after Adam, having fallen into transgression, needed the laver of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, Go to Siloam, and wash; thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. – Against Heresies, book 5, chapter 15

And again, giving to the disciples the power of regeneration into God, He said to them, Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. – Against Heresies, book 3 chapter 17

This baptism is the seal of eternal life, and is the new birth unto God, that we should no longer be the sons of mortal men, but of the eternal and perpetual God…. – Demonstration of the Apostolic Preaching, chapter 3

It is clear that baptism is rebirth and regeneration unto God, and that Irenaeus is referring to baptism when he says Christ was baptized to bring about the new birth in all ages, including infants.

Tertullian:

Hence in no case (I mean of the heathen, of course) is there any nativity which is pure of idolatrous superstition. It was from this circumstance that the apostle said, that when either of the parents was sanctified, the children were holy; and this as much by the prerogative of the (Christian) seed as by the discipline of the institution. Else, says he, were the children unclean by birth: as if he meant us to understand that the children of believers were designed for holiness, and thereby for salvation; in order that he might by the pledge of such a hope give his support to matrimony, which he had determined to maintain in its integrity. Besides, he had certainly not forgotten what the Lord had so definitively stated: Unless a man be born of water and of the Spirit, he cannot enter into the kingdom of God; in other words, he cannot be holy.

Every soul, then, by reason of its birth, has its nature in Adam until it is born again in Christ; moreover, it is unclean all the while that it remains without this regeneration; and because unclean, it is actively sinful, and suffuses even the flesh (by reason of their conjunction) with its own shame. – Tertullian, A Treatise On The Soul, chapter 39 and 40

Hippolytus:

“Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them” – Hippolytus, The Apostolic Tradition 21.16

This next quote is not about infant baptism but to show that the faith of one person else can benefit another, lead to their healing, to their resurrection, as with Lazarus and his sisters faith. This is important because a parents faith will save their baby and affect their infant’s baptism.

Yea, so much power has faith, that not the believer only is saved, but some have been saved by others believing. The paralytic in Capernaum was not a believer, but they believed who brought him, and let him down through the tiles Mark 2:4: for the sick man’s soul shared the sickness of his body. And think not that I accuse him without cause: the Gospel itself says, when Jesus saw, not his faith, but their faith, He says to the sick of the palsy, Arise! The bearers believed, and the sick of the palsy enjoyed the blessing of the cure. Would you see yet more surely that some are saved by others’ faith? Lazarus died John 11:14-44: one day had passed, and a second, and a third: his sinews were decayed, and corruption was preying already upon his body. How could one four days dead believe, and entreat the Redeemer on his own behalf? But what the dead man lacked was supplied by his true sisters. For when the Lord had come, the sister fell down before Him, and when He said, Where have you laid him? and she had made answer, Lord, by this time he stinks; for he has been four days dead, the Lord said, If you believe, you shall see the glory of God; as much as saying, Supply thou the dead man’s lack of faith: and the sisters’ faith had so much power, that it recalled the dead from the gates of hell. Have then men by believing, the one on behalf of the other, been able to raise the dead, and shall not thou, if you believe sincerely on your own behalf, be much rather profited? Nay, even if you be faithless, or of little faith, the Lord is loving unto man; He condescends to you on your repentance: only on your part say with honest mind, Lord, I believe, help thou mine unbelief. Mark 9:24 But if you think that thou really art faithful, but hast not yet the fullness of faith, thou too hast need to say like the Apostles, Lord, increase our faith Luke 17:5: for some part you have of yourself, but the greater part you receive from Him. Cyril of Jerusalem, Catechetical Lectures, Lecture 5, chapters 8-9

Origen:

Therefore our body is the body of sin, for it is not written that Adam knew his wife Eve and became the father of Cain until after the sin. After all, even in the law it is commanded that sacrifices be offered for the child who was born: a pair of turtledoves or two young doves; one of which was offered for sin and the other as a burnt offering. For which sin is this one dove offered? Was a newly born child able to sin? And yet it has a sin for which sacrifices are commanded to be offered, and from which it is denied that anyone is pure, even if his life should be one day long. It has to be believed, therefore, that concerning this David also said what we recorded above, “in sins my mother conceived me.” For according to the historical narrative no sin of his mother is declared. It is on this account as well that the Church has received the tradition from the apostles to give baptism even to little children. For they to whom the secrets of the divine mysteries were committed were aware that in everyone was sin’s innate defilement, which needed to be washed away through water and the Spirit. Because of this defilement as well, the body itself is called the body of sin; it is not because of sins the soul committed when it was in another body, as they who introduce the doctrine of reincarnation imagine. But because the soul was fashioned into the body of sin, and the body of death and lowliness, and just as he said, “You have lowered our soul to the dust.” – Origen, Commentary on Romans, book 5, chapter 9

Thus, it was fitting that those offerings that, according to the law, customarily cleanse stain, should be made. They were made for our Lord and Savior, who had been “clothed with stained garments” and had taken on an earthly body. Christian brethren often ask a question. The passage from Scripture read today encourages me to treat it again. Little children are baptized “for the remission of sins. ‘ Whose sins are they? When did they sin? Or how can this explanation of the baptismal washing be maintained in the case of small children, except according to the interpretation we spoke of a little earlier? “No man is clean of stain, not even if his life upon the earth had lasted but a single day.” Through the mystery of Baptism, the stains of birth are put aside. For this reason, even small children are baptized. For, “unless a man be born again of water and spirit, he will not be able to enter into the kingdom of heaven.” – Origen, Homilies on Luke, chapter 14

Every soul that is born into flesh is soiled by the filth of wickedness and sin…. In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants. If there were nothing in infants which required the remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous. – Origen, Homilies on Leviticus 8:3

Cyprian:

2. But in respect of the case of the infants, which you say ought not to be baptized within the second or third day after their birth, and that the law of ancient circumcision should be regarded, so that you think that one who is just born should not be baptized and sanctified within the eighth day, we all thought very differently in our council. For in this course which you thought was to be taken, no one agreed; but we all rather judge that the mercy and grace of God is not to be refused to anyone born of man.

5. But if anything could hinder men from obtaining grace, their more heinous sins might rather hinder those who are mature and grown up and older. But again, if even to the greatest sinners, and to those who had sinned much against God, when they subsequently believed, remission of sins is granted — and nobody is hindered from baptism and from grace— how much rather ought we to shrink from hindering an infant, who, being lately born, has not sinned, except in that, being born after the flesh according to Adam, he has contracted the contagion of the ancient death at its earliest birth, who approaches the more easily on this very account to the reception of the forgiveness of sins— that to him are remitted, not his own sins, but the sins of another.

6. And therefore, dearest brother, this was our opinion in council, that by us no one ought to be hindered from baptism and from the grace of God, who is merciful and kind and loving to all. Which, since it is to be observed and maintained in respect of all, we think is to be even more observed in respect of infants and newly-born persons, who on this very account deserve more from our help and from the divine mercy, that immediately, on the very beginning of their birth, lamenting and weeping, they do nothing else but entreat. – Cyprian, Letter 58

Apostolic Constitutions:

But he that says, “When I am dying I will be baptized, lest I should sin and defile my baptism,” is ignorant of God, and forgetful of his own nature. For do not delay to turn unto the Lord, for you know not what the next day will bring forth. Do you also baptize your infants, and bring them up in the nurture and admonition of God. For says He: Suffer the little children to come unto me, and forbid them not. – Apostolic Constitutions, book 6, chapter 15

Ambrose:

“The Church was redeemed at the price of Christ’s blood. Jew or Greek, it makes no difference; but if he has believed, he must circumcise himself from his sins, so that he can be saved…. For no one ascends into the kingdom of heaven except through the sacrament of baptism…. ‘Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God.’ No one is excepted: not the infant, not the one prevented by necessity.” – Ambrose, On Abraham, 2,11:79 / 2:169

Basil of Caesarea:

Let us be buried together with Christ, who died for us, that we may arise again with Him, who proffers new life to us. For other matters there is a time peculiarly appropriate: a time for sleeping and for waking, a time for war and for peace: but the whole period of man’s life is the time for baptism. For as the body cannot live unless it breathe : neither can the soul live unless she know the Creator: for ignorance of God. is death to the soul: and he that is not baptized, is not enlightened; and without light neither can the eye perceive sensible objects, nor the soul contemplate God. All time, then, is opportune to receive salvation through baptism—night or day, hour or minute, even the least conceivable space of time. But it is just to regard as more suitable, the time which is more nearly connected with it: and what time is more closely connected with baptism than Easter day, since the day itself is a memorial of the resurrection, and baptism is the powerful means for our resurrection? On resurrection day, then, let us receive the grace by which we rise again. — Basil of Caesarea (Exhortation to Baptism)

John Chrysostom:

Gregory of Nazianzus:

IV. We call it, the Gift, the Grace, Baptism, Unction, Illumination, the Clothing of Immortality, the Laver of Regeneration, the Seal, and everything that is honourable. We call it the Gift, because it is given to us in return for nothing on our part; Grace, because it is conferred even on debtors; Baptism, because sin is buried with it in the water; Unction, as Priestly and Royal, for such were they who were anointed; Illumination, because of its splendour; Clothing, because it hides our shame; the Laver, because it washes us; the Seal because it preserves us, and is moreover the indication of Dominion.

Such is the grace and power of baptism; not an overwhelming of the world as of old, but a purification of the sins of each individual, and a complete cleansing from all the bruises and stains of sin.

VIII. For, to say it all in one word, the virtue of Baptism is to be understood as a covenant with God for a second life and a purer conversation.

IX. For it is a strange thing to substitute for a painless remedy one which is more painful; to cast away the grace of mercy, and owe a debt of punishment; and to measure our amendment against sin.

XVII. Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his childhood; from his very tenderest age let him be consecrated by the Spirit. Fearest thou the Seal on account of the weakness of nature? O what a small-souled mother, and of how little faith! Why, Anna even before Samuel was born promised him to God, and after his birth consecrated him at once, and brought him up in the priestly habit, not fearing anything in human nature, but trusting in God. You have no need of amulets or incantations, with which the Devil also comes in, stealing worship from God for himself in the minds of vainer men. Give your child the Trinity, that great and noble Guard.

XXVIII. Be it so, some will say, in the case of those who ask for Baptism; what have you to say about those who are still children, and conscious neither of the loss nor of the grace? Are we to baptize them too? Certainly, if any danger presses. For it is better that they should be unconsciously sanctified than that they should depart unsealed and uninitiated.

A proof of this is found in the Circumcision on the eighth day, which was a sort of typical seal, and was conferred on children before they had the use of reason. And so is the anointing of the doorposts, which preserved the firstborn, though applied to things which had no consciousness.

XVI. But are you afraid lest you should destroy the Gift, and do you therefore put off your cleansing, because you cannot have it a second time? What? Would you not be afraid of danger in time of persecution, and of losing the most precious Thing you have — Christ? Would you then on this account avoid becoming a Christian? Perish the thought. Such a fear is not for a sane man; such an argument argues insanity. O incautious caution, if I may say so. O trick of the Evil One! … For, being unable to persuade you to despise Baptism, he inflicts loss upon you through a fictitious security; that in consequence of your fear you may suffer unconsciously the very thing you are afraid of; and because you fear to destroy the Gift, you may for this very reason fail of the Gift altogether.

Let us be baptized today, that we suffer not violence tomorrow; and let us not put off the blessing as if it were an injury, nor wait till we get more wicked that more may be forgiven us…. – Gregory of Nazianzus, Oration on Baptism

Caesarius of Arles:

Although a man ought to fulfill everything he promises if possible, that first excellent promise which we make to God at the time when we are reborn in baptism we should especially safeguard with His help. We are asked at baptism whether we will renounce the Devil, his pomps, and his works; we freely answer that we will renounce them. Since infants can by no means confess this themselves, their parents stand as surety for them. — Caesarius of Arles, Sermon 12, An Exposition of Faith