Unless you are converted and become as little children, you will by no means enter the kingdom of heaven. . . . And whoever receives one little child like this in My name receives Me. Matt. 18:3–5.
But Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.” Matt. 19:14.
They are as infant children, in whose hearts no evil originates. Nor did they know what wickedness is, but always remained as children. Hermas (c. 150, W), 2.53.
If only a just judgment were the cause of the resurrection, it would of course follow that those who had done neither evil nor good—namely, very young children—would not rise again. However, we see that all persons are to rise again, including those who have died in infancy. Athenagoras (c. 175, E), 2.156.
Who are they that have been saved and have received the inheritance? Those, doubtless, who believe God and who have continued in His love—as did Caleb of Jephuneh and Joshua of Nun—and innocent children, who have had no sense of evil. Irenaeus (c. 180, E/W), 1.502.
No one is pure from defilement, not even if his life were but for one day” [Job. 14:4, 5, LXX]. Clement of Alexandria (c. 195, E), 2.428.
Why does the innocent period of life hasten to the remission of sins? Tertullian (c. 198, W), 3.678.
Behold, Christ takes infants and teaches how all should be like them, if they ever wish to be greater. However, [the Gnostics point out that] the Creator, in contrast, let loose bears against children, in order to avenge His prophet Elisha, who had been mocked by them. This antithesis is impudent enough, since it throws together things so different as “infants” and “children.” The first is an age that is still innocent. The other is one already capable of discretion (able to mock, if not to blaspheme). Therefore, God is a just God. Tertullian (c. 207, W), 3.386.
Christ, by accepting praise out of the mouth of babes and sucklings, has declared that neither childhood nor infancy is without sensibility. The first class [children], when meeting Him with approving shouts, proved its ability to offer Him testimony. The other class [infants], by being slaughtered for His sake, of course knew what violence meant. Tertullian (c. 210, W), 3.200.
If you mean the [region in Hades of the] good, why should you judge the souls of infants and of virgins to be unworthy of such a resting place—those who by reason of their condition in life were pure and innocent? Tertullian (c. 210, W), 3.233.
For such was the charm of Jesus’ words, that not only were men willing to follow him to the wilderness, but . . . children too. Children are [normally] totally unaffected by such emotions, so perhaps they were only following their parents. Or perhaps they were also attracted by His divinity. In order that it might be implanted with them, they became his followers along with their parents. Origen (c. 248, E), 4.468.
The prophets . . . tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. They say, “I was shaped in iniquity and in sin did my mother conceive me.” Also, “They are estranged from the womb.” Which is followed by the singular expression, “They go astray as soon as they are born, speaking lies.” Origen (c. 248, E), 4.631.
Infancy is still yet innocent and unconscious of worldly evil. Cyprian (c. 250, W), 5.434
And that nothing might be lacking to aggravate the crime [of denying Christ in persecution], infants were either carried in the arms of their parents or conducted. So, while yet little ones, they lost what they had gained at the very beginning of their birth. Cyprian (c. 250, W), 5.439.
We should always have our hands over the young. That is, when they err, we should correct them with careful punishments. Otherwise, by useless affection and excessive indulgence, they will be trained to evil and nourished to vices. Lactantius (c. 304–313, W), 7.185.