Rebaptised

[tjogs]

So what do you think. If person have been baptised as child (age of less than year)
how you would say/feel if s/he says that the baptism don't mean anything to him/her because it was done without asking from him/her?

 

[Saul_Durian]

Personally, I don't agree with baptizing as a child. When a child does not even have a clear understanding of what is going on. Most of the time, it is done when the child is an infant. I think it should be each persons choice to be baptized. I mean, does it really mean anything if the child doesn't even know what is going on?

 

[Kyouken]

I agree with you, Saul_Durian. It really doesn't make any sense to get baptized as an infant/child.

I guess if someone wanted to get baptized again, it would be ok. But to me it seems a bit pointless unless in the situation where a person who was baptized as a baby became born again sometime after in their life and then knew that baptism is symbolic (and what it symbolizes).

 

[Ugly]

Baptism is a public display of your choice to follow Jesus. If you're too young to follow, understand or know who Jesus is or why you need him, then how can an infant baptism be valid?

 

[Elizabeth619]

I don't use the term "rebaptize". You are baptised once. If you were young and did not feel you had enough knowledge to be baptised and were anyway then it is like it had nmo effect. There was no relevance to it.

If you were baptized when you were young, and then baptized again when you were older because you had more knowledge then your actual baptism was when you were older.


I also dont believe in baptism of children. I never understood how that was even scriptual.

 

[Jullianna]

I find no scriptural reason why someone shouldn't make baptism a part of their adult full commitment or re-commitment to the Lord.

 

[dscherck]

Baptism for infants is a perfectly valid and Scripturally supported practice. Not the obvious comparison of baptism and circumcision by the Apostle Paul who tells us that baptism was the circumcision of Christ. Jewish male infants were circumcised at 8 days of age, so those Christians who were raised Jewish would recognize the symbology.

Gen. 17:12, Lev. 12:3 - these texts show the circumcision of eight-day old babies as the way of entering into the Old Covenant - Col 2:11-12 - however, baptism is the new "circumcision" for all people of the New Covenant. Therefore, baptism is for babies as well as adults. God did not make His new Covenant narrower than the old Covenant. To the contrary, He made it wider, for both Jews and Gentiles, infants and adults.

Job 14:1-4 - man that is born of woman is full of trouble and unclean. Baptism is required for all human beings because of our sinful human nature.

Psalm 51:5 - we are conceived in the iniquity of sin. This shows the necessity of baptism from conception.

Matt. 18:2-5 - Jesus says unless we become like children, we cannot enter into heaven. So why would children be excluded from baptism?

Matt 19:14 - Jesus clearly says the kingdom of heaven also belongs to children. There is no age limit on entering the kingdom, and no age limit for being eligible for baptism.

Mark 10:14 - Jesus says to let the children come to Him for the kingdom of God also belongs to them. Jesus says nothing about being too young to come into the kingdom of God.

Mark 16:16 - Jesus says to the crowd, "He who believes and is baptized will be saved." But in reference to the same people, Jesus immediately follows with "He who does not believe will be condemned." This demonstrates that one can be baptized and still not be a believer.

Luke 18:15 – Jesus says, “Let the children come to me.” The people brought infants to Jesus that he might touch them. This demonstrates that the receipt of grace is not dependent upon the age of reason.

Acts 2:38 - Peter says to the multitude, "Repent and be baptized.." Protestants use this verse to prove one must be a believer (not an infant) to be baptized. But the Greek translation literally says, "If you repent, then each one who is a part of you and yours must each be baptized” (“Metanoesate kai bapistheto hekastos hymon.”) This proves that babies are baptized based on their parents’ faith. This is confirmed in the next verse.

Acts 2:39 - Peter then says baptism is specifically given to children as well as adults. “Those far off” refers to those who were at their “homes” (primarily infants and children). God's covenant family includes children. The word "children" that Peter used comes from the Greek word "teknon" which also includes infants.

Luke 1:59 - this proves that "teknon" includes infants. Here, John as a "teknon" (infant) was circumcised. See also Acts 21:21 which uses “teknon” for eight-day old babies. So baptism is for infants as well as adults.

Acts 10:47-48 - Peter baptized the entire house of Cornelius, which generally included infants and young children. There is not one word in Scripture about baptism being limited to adults.

Acts 16:15 - Paul baptized Lydia and her entire household. The word "household" comes from the Greek word "oikos" which is a household that includes infants and children.

Acts 16:15 - further, Paul baptizes the household based on Lydia's faith, not the faith of the members of the household. This demonstrates that parents can present their children for baptism based on the parents' faith, not the children's faith.

Acts 16:30-33 - it was only the adults who were candidates for baptism that had to profess a belief in Jesus. This is consistent with the Church's practice of instructing catechumens before baptism. But this verse does not support a "believer's baptism" requirement for everyone. See Acts 16:15,33. The earlier one comes to baptism, the better. For those who come to baptism as adults, the Church has always required them to profess their belief in Christ. For babies who come to baptism, the Church has always required the parents to profess the belief in Christ on behalf of the baby. But there is nothing in the Scriptures about a requirement for ALL baptism candidates to profess their own belief in Christ (because the Church has baptized babies for 2,000 years).

Acts 16:33 - Paul baptized the jailer (an adult) and his entire household (which had to include children). Baptism is never limited to adults and those of the age of reason. See also Luke 19:9; John 4:53; Acts 11:14; 1 Cor. 1:16; and 1 Tim. 3:12; Gen. 31:41; 36:6; 41:51; Joshua 24:15; 2 Sam. 7:11, 1 Chron. 10:6 which shows “oikos” generally includes children.

Rom. 5:12 - sin came through Adam and death through sin. Babies' souls are affected by Adam's sin and need baptism just like adult souls.

Rom. 5:15 - the grace of Jesus Christ surpasses that of the Old Covenant. So children can also enter the new Covenant in baptism. From a Jewish perspective, it would have been unthinkable to exclude infants and children from God's Covenant kingdom.

1 Cor. 1:16 - Paul baptized the household ("oikos") of Stephanus. Baptism is not limited to adults.

Eph. 1:1; Col. 1:2 - Paul addresses the "saints" of the Church, and these include the children he addresses in Eph. 6:1 and Col. 3:20. Children become saints of the Church only through baptism.

Eph. 2:3 - we are all by nature children of wrath, in sin, like all mankind. Infants are no exception. See also Psalm 51:5 and Job 14:1-4 which teach us we are conceived in sin and born unclean.

2 Thess. 3:10 - if anyone does not work let him not eat. But this implies that those who are unable to work should still be able to eat. Babies should not starve because they are unable to work, and should also not be denied baptism because they are unable to make a declaration of faith.

Matt. 9:2; Mark 2:3-5 - the faith of those who brought in the paralytic cured the paralytic's sins. This is an example of the forgiveness of sins based on another's faith, just like infant baptism. The infant child is forgiven of sin based on the parents' faith.

Matt. 8:5-13 - the servant is healed based upon the centurion's faith. This is another example of healing based on another's faith. If Jesus can heal us based on someone else’s faith, then He can baptize us based on someone else’s faith as well.

Mark 9:22-25 - Jesus exercises the child's unclean spirit based on the father's faith. This healing is again based on another's faith.

1 Cor. 7:14 – Paul says that children are sanctified by God through the belief of only one of their parents.

Exodus 12:24-28 - the Passover was based on the parent's faith. If they did not kill and eat the lamb, their first-born child died.

Joshua 5:2-7 - God punished Israel because the people had not circumcised their children. This was based on the parent's faith. The parents play a critical role in their child's salvation.

 

[Elizabeth619]

How can a person be baptized for the remission of their sins without proper knowledge?

The bible says we are to be child like. Children are a sign of innocense. Jesus uses them as an example. We are born in to sin, but as a child who sometimes do not know right from wrong cannot outright sin if they do not know it is wrong.

 

[luciddream1982]

How can a person be baptized for the remission of their sins without proper knowledge?

The bible says we are to be child like. Children are a sign of innocense. Jesus uses them as an example. We are born in to sin, but as a child who sometimes do not know right from wrong cannot outright sin if they do not know it is wrong.

I agree. I dont believe God imputes sins on those too young to even know better.

 

[dscherck]

How can a person be baptized for the remission of their sins without proper knowledge?

The bible says we are to be child like. Children are a sign of innocense. Jesus uses them as an example. We are born in to sin, but as a child who sometimes do not know right from wrong cannot outright sin if they do not know it is wrong.

They can be baptized because their parents speak for them when joining them to the covenant, as evidenced by Scripture and by the united testimony of the earliest Christians.

The relevant Scripture is all posted above.

 

[dscherck]

I agree. I dont believe God imputes sins on those too young to even know better.

Sadly, Scripture disagrees.

See Eph. 2:3, Psalm 51:5, and Job 14:1-4

 

[Elizabeth619]

Im too lazy to sum this up so...

“A young child (in this case, seven years old) wants to be baptized because he heard his mother say that those who are not baptized cannot go to heaven. He is an intelligent little boy with a wonderful, pure heart, and he cried when he heard his mother say what she did. He is serious about this issue and keeps bringing it up. When he is not in a serious mood, he acts like a typical seven-year-old kid, getting into anything and everything. How should a child like this be counseled on this subject?”
This is a very thoughtful and serious question; unfortunately, no one can provide a definitive answer —simply because there are too many variables to be considered in a case of “youth” baptism.
First of all, it is a mistake to generalize, and assert that “all who are not baptized” will be forbidden entrance into heaven. There will be many in heaven who never were baptized. For instance, thousands upon thousands of infants and young children die before reaching accountability. They will not be lost (nor enter into "limbo"—as alleged in Catholic theology). Many others are mentally handicapped, and thus are not in need of God’s law of pardon. Young children need to be assured that God loves them and that they are in no danger of being lost. Careful language on the part of mothers and fathers would help prevent some of the problems encountered in this area.
That aside, we need to raise, on our own behalf, some thought-provoking issues for serious reflection.
(1) Exactly when does a person become accountable to God for his conduct? This question cannot be answered with chronological precision. Children mature at different rates. Genetics, environment, education—all these factors contribute to one’s spiritual development. Even Jesus grew in intellectual awareness (Lk. 2:52). No one can “x-ray” another’s soul and determine his level of responsibility.
Our children should be taught the word of God from their very earliest days. However, they must be allowed to mature sufficiently so that any commitment they make to Christ will be solely theirs, and not that into which they have been led—independent of adequate personal comprehension. It is not uncommon for parents to gently “push” their children into making decisions they are far too tender to appreciate. Remember this: The choice to become a Christian is the gravest, most consequential decision a person will ever be called upon to make.
(2) No one is in need of immersion unless he or she is lost, and, therefore, in danger of hell. Baptism is not a mere ritual for sincere people, tender people, devout people, etc., it is for condemned people —folks who will spend eternity separated from God if they die without forgiveness.
Being intellectually qualified to obey the gospel entails far more that being able, in rote fashion, to cite the elements of the plan of salvation — which many children can do. It involves more than just a tender little heart who tells mom he wants to “get baptized,” like others are doing. It involves more than just feeling guilty for sneaking a cookie that had been denied. It means being lost! Let this point sink in.
One of the most influential arguments an atheist could make would be to call attention to the sweet youngsters that some accommodate with baptism, and then charge: “These people believe that hell is full of these children; otherwise they would not be immersing them for the forgiveness of their sins’.” Do we actually believe that a seven-year old child will be separated from God forever in the event of his death?
(3) No one is amenable to the gospel of Christ who is incapable of assuming the responsibilities connected with conversion. Jesus taught that those who wish to follow him must be willing to separate from loved ones—even parents—if necessary. He must be daring enough to forfeit his own life if it should come to that (Mt. 10:37; Lk. 14:26; Rev. 2:10). How could a small child possibly be held accountable to such a rigorous standard? Is a young child physically, emotionally, or socially capable of accepting such a challenge?
(4) The New Testament symbolically represents our union with Christ as a “marriage” (see Rom. 7:4; Eph. 5:22ff). One’s relationship with the Son of God is the most important commitment he will ever have upon this earth. Why is it that some parents, who would never dream of allowing their small children to enter into a physical marriage, will, nonetheless, permit them to “get baptized” simply because they are afraid that disallowing that urge would discourage the youngster from developing spiritual interests in the future? When we tell our immature children that they are “too young” to date, do we entertain the illusion that such will deter them from ever wanting to marry? When a youngster prematurely asks for baptism, if his parents handle the matter gently and compassionately, the child will not be damaged spiritually.
(5) The respected Gus Nichols used to point out that belief in Jesus, as the virgin-born Son of God, is essential to being baptized in a scriptural fashion. He would then observe that one cannot endorse the concept of the virgin birth unless he is able to comprehend the process of a natural birth. His major point was this: Becoming a Christian depends upon being adequately taught, understanding what is taught, and being committed to a threshold level of very significant doctrinal truths. And this goes beyond a mere recital of certain oft-rehearsed phrases.
Finally, I would conclude with a couple points that deserve some degree of emphasis.
First, no one can make a sweeping generalization regarding another’s baptism. No one is able to judge, based upon mere age, whether or not someone else sufficiently understands the deeper issues of life, e.g., sin and salvation. We are not prepared, therefore, to draw an arbitrary age-line, below which one is not qualified to submit to immersion. There have been many occasions, however, when adults have questioned their own baptism at a very tender age. Some wish to remove all doubt; they submit to the command again—with a full knowledge of what they are doing. Safe is better than sorry.
Moreover, occasionally a minister will encounter a case that, to him, appears to be beyond the bounds of propriety. In such a situation he may strongly feel that he cannot, in good conscience, participate. No one should be pressured to become involved in a baptism that violates his personal convictions.
Second, there is no doubt but that small children will, on occasion, request baptism—when it is readily apparent that they do not comprehend the gravity of the situation. A little boy once responded to the invitation at the conclusion of a church service. In his conversation with the minister, he said he wanted to be baptized—and also to ask Jesus for a new pair of roller skates! The minister put his arm around the little fellow, commended him for his sincerity, and told him they would study more as he grew a bit older. The child was perfectly happy with that recommendation.
We should not be fearful of lovingly restraining immature children from making the serious mistake of going through the motions of something they neither need nor truly understand. We must remind ourselves that it is just as serious to practice semi-infant baptism, as it is to practice outright infant baptism. To baptize someone who is not lost, is to do them a serious injustice that could have eternal consequences.

What About the Baptism of Young Children? : ChristianCourier.com

 

[luciddream1982]

Sadly, Scripture disagrees.

See Eph. 2:3, (just like we are "children of God" we were once "children of wrath" I dont think it was literally talking about children)

Psalm 51:5,( this at best just states we are born sinners but not that God necessarily holds us accountable for it until we are old enough to know better)

and Job 14:1-4 (same thing as above)

 

[Elizabeth619]

An infant is not a subject of the baptism ordained by God in His Holy Word.
1. First, a candidate for baptism must be a hearer of the Word of God
Romans 10:17 Consequently, faith comes from hearing the message, and the message is heard through the word of Christ.
Acts 2:22 Consequently, faith comes from hearing the message, and the message is heard through the word of Christ. 37 When the people heard this, they were cut to the heart and said to Peter and the other apostles, "Brothers, what shall we do?"
Acts 15:7 After much discussion, Peter got up and addressed them: "Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe.

2. He must be taught and he must learn the will of God.
John 6:45 It is written in the Prophets: 'They will all be taught by God.' Everyone who listens to the Father and learns from him comes to me.

3. Furthermore, one must believe the gospel before being baptized.
Mark 16:16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.

4. Another prerequisite to baptism is repentance.
Acts 2:38 Peter replied, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.

5. A verbal confession of Christ is also necessary before baptism..
Romans 10:19 That if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved.
Acts 8:37 And Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God."

How can a child do this?

 

[dscherck]

An infant is not a subject of the baptism ordained by God in His Holy Word.
1. First, a candidate for baptism must be a hearer of the Word of God
Romans 10:17 Consequently, faith comes from hearing the message, and the message is heard through the word of Christ.
Acts 2:22 Consequently, faith comes from hearing the message, and the message is heard through the word of Christ. 37 When the people heard this, they were cut to the heart and said to Peter and the other apostles, "Brothers, what shall we do?"
Acts 15:7 After much discussion, Peter got up and addressed them: "Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe.

2. He must be taught and he must learn the will of God.
John 6:45 It is written in the Prophets: 'They will all be taught by God.' Everyone who listens to the Father and learns from him comes to me.

3. Furthermore, one must believe the gospel before being baptized.
Mark 16:16 Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.

4. Another prerequisite to baptism is repentance.
Acts 2:38 Peter replied, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.

5. A verbal confession of Christ is also necessary before baptism..
Romans 10:19 That if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved.
Acts 8:37 And Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God."

How can a child do this?

Again, as pointed out above in Scriptures, parents have the authority to join their children to the Old Covenant AND the New Covenant. Baptism is the replacement for circumcision in the New Covenant, and as such, it's natural to apply it in the same way as circumcision. This is borne out in both Scripture and history. We have records of Christians who were baptized as infants from within the lifetime of the apostles. The idea that one must be an adult to be baptized is a new invention of men that is found only by ignoring the plain teachings of Scripture and the writings of the Early Christians as well.

 

[Elizabeth619]

Again, as pointed out above in Scriptures, parents have the authority to join their children to the Old Covenant AND the New Covenant. Baptism is the replacement for circumcision in the New Covenant, and as such, it's natural to apply it in the same way as circumcision. This is borne out in both Scripture and history. We have records of Christians who were baptized as infants from within the lifetime of the apostles. The idea that one must be an adult to be baptized is a new invention of men that is found only by ignoring the plain teachings of Scripture and the writings of the Early Christians as well.

Then by what you are saying we are all accountable for each others sins. Ezekial 18:20 shows that punishment for sin does not pass on to others.

My sin is MY sin. Not my parents sin. I was born in to sin, but I did not sin because I was born. We are all born in to sin because of Adam, but Jesus frees us from sin. We have to believe though. On our on accord as an individual. There is nothing in the scriptures that says a baby or child that has not reached mental maturity should be baptized.

Your arguement about babies being baptized in a household....

Acts 11:14 "and he shall speak words to you by which you will be saved, you and all your household."

Acts 16:15: "and when she and her household had been baptized."

Acts 16:33: "and he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household."

Acts 18:8: "and Crispus, the leader of the synagogue, believed in the Lord with all his household."

I Corinthians 1:16: "now I did baptize also the household of Stephanas."

There are 5 scriptures above that speak of people in a household being baptized. WHERE in these scriptures does it say that anyone in that household was a baby or child? It doesnt.

Another point. Some of the people mentioned in these scriptures were people of wealth. Therefore the people in the household could have been servants. Not kids.

 

[BlueAngel]

I personally was baptised twice, so were a lot of people I know. We were all ready for a recommitment to God, and we started through baptism.

 

[Kyouken]

Again, as pointed out above in Scriptures, parents have the authority to join their children to the Old Covenant AND the New Covenant. Baptism is the replacement for circumcision in the New Covenant, and as such, it's natural to apply it in the same way as circumcision. This is borne out in both Scripture and history. We have records of Christians who were baptized as infants from within the lifetime of the apostles. The idea that one must be an adult to be baptized is a new invention of men that is found only by ignoring the plain teachings of Scripture and the writings of the Early Christians as well.

No one can claim someone else's salvation. Since it's in this context, I'll use parents - a parent can't claim their kid's salvation. Not that baptism is equivalent to salvation, but it's the same there. A child can get baptized - I don't think we're saying (I haven't read all of the posts here, but I think it's safe to assume this) someone needs to be an adult before they get baptized, but rather have been born again through confessing with one's mouth that Christ is Lord. It's a symbol, like the circumcision was a symbol.

As a side note, no one can speak for another person concerning spiritual matters. It's between one person and God.

 

[dscherck]

Then by what you are saying we are all accountable for each others sins. Ezekial 18:20 shows that punishment for sin does not pass on to others.

My sin is MY sin. Not my parents sin. I was born in to sin, but I did not sin because I was born. We are all born in to sin because of Adam, but Jesus frees us from sin. We have to believe though. On our on accord as an individual. There is nothing in the scriptures that says a baby or child that has not reached mental maturity should be baptized.

Your arguement about babies being baptized in a household....

Acts 11:14 "and he shall speak words to you by which you will be saved, you and all your household."

Acts 16:15: "and when she and her household had been baptized."

Acts 16:33: "and he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household."

Acts 18:8: "and Crispus, the leader of the synagogue, believed in the Lord with all his household."

I Corinthians 1:16: "now I did baptize also the household of Stephanas."

There are 5 scriptures above that speak of people in a household being baptized. WHERE in these scriptures does it say that anyone in that household was a baby or child? It doesnt.

Another point. Some of the people mentioned in these scriptures were people of wealth. Therefore the people in the household could have been servants. Not kids.

The burden of proof is on you. Where does it state that infants were NOT included in the household? Did servants not have families either? I've shown where particular terms in Scripture refer to households with children in earlier parts, when did it suddenly change definition? Also one should remember that not only is the Scripture quite clear, but the united testimony of the Christian Church for the first 1500 years as well show that infant baptism was the norm. Indeed, early records of the Christian church, dating back to within the early 1st century show that infant baptism was an old practice even then.

Here's some early Christian resources showing infant baptism dates back to within the lifetime of apostles.

"And many, both men and women, who have been Christ's disciples from childhood, remain pure and at the age of sixty or seventy years..." Justin Martyr, First Apology, 15:6 (A.D. 110-165).

"And when a child has been born to one of them, they give thanks to God [baptism]; and if moreover it happen to die in childhood, they give thanks to God the more, as for one who as passed through the world without sins." Aristides, Apology, 15 (A.D. 140).

"Polycarp declared, 'Eighty and six years have I served Him, and He never did me injury: how then can I blaspheme my King and Saviour?" Polycarp, Martyrdom of Polycarp, 9 (A.D. 156).

"For He came to save all through means of Himself--all, I say, who through Him are born again to God--infants, and children, and boys, and youths, and old men." Irenaeus, Against Heresies, 2,22:4 (A.D. 180).

"I, therefore, brethren, who have lived sixty-five years in the Lord." Polycrates, Fragment in Eusebius' Church History, V:24:7 (A.D. 190).

"And they shall baptise the little children first. And if they can answer for themselves, let them answer. But if they cannot, let their parents answer or someone from their family." Hippolytus of Rome, Apostolic Tradition, 21 (c. A.D. 215).

"[T]herefore children are also baptized." Origen, Homily on Luke, XIV (A.D. 233).

"For this reason, moreover, the Church received from the apostles the tradition of baptizing infants too." Origen, Homily on Romans, V:9 (A.D. 244).

"Baptism is given for the remission of sins; and according to the usage of the Church, Baptism is given even to infants. And indeed if there were nothing in infants which required a remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous." Origen, Homily on Leviticus, 8:3 (post A.D. 244).

"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 one who is just born should not be baptized and sanctified within the eighth day...And therefore, dearest brother, this was our opinion in council, that by us no one ought to be hindered from baptism...we think is to be even more observed in respect of infants and newly-born persons…" Cyprian, To Fidus, Epistle 58(64):2, 6 (A.D. 251).

"It shows no crease when infants put it on [the baptismal garment], it is not too scanty for young men, it fits women without alteration." Optatus of Mileve, Against Parmenium, 5:10(A.D. 365).

"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?" Gregory Nazianzen, Oration on Holy Baptism, 40:17 (A.D. 381).

"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." Gregory Nazianzen, Oration on Holy Baptism, 40:28 (A.D. 381).

"'Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God.' No one is expected: not the infant, not the one prevented by necessity." Ambrose, Abraham, 2,11:79 (A.D. 387).

"We do baptize infants, although they are not guilty of any sins." John Chrysostom, Ad Neophytos (A.D. 388).

"And if any one seek for divine authority in this matter, though what is held by the whole Church, and that not as instituted by Councils, but as a matter of invariable custom, is rightly held to have been handed down by apostolical authority, still we can form a true conjecture of the value of the sacrament of baptism in the case of infants, from the parallel of circumcision, which was received by God's earlier people, and before receiving which Abraham was justified, as Cornelius also was enriched with the gift of the Holy Spirit before he was baptized." Augustine, On Baptism against the Donatist, 4:24:31 (A.D. 400).

"While the son is a child and thinks as a child and until he comes to years of discretion to choose between the two roads to which the letter of Pythagoras points, his parents are responsible for his actions whether these be good or bad. But perhaps you imagine that, if they are not baptized, the children of Christians are liable for their own sins; and that no guilt attaches to parents who withhold from baptism those who by reason of their tender age can offer no objection to it. The truth is that, as baptism ensures the salvation of the child, this in turn brings advantage to the parents. Whether you would offer your child or not lay within your choice, but now that you have offered her, you neglect her at your peril." Jerome, To Laeta, Epistle 107:6 (A.D. 403).

"Now, seeing that they [Pelagians] admit the necessity of baptizing infants,--finding themselves unable to contravene that authority of the universal Church, which has been unquestionably handed down by the Lord and His apostles,--they cannot avoid the further concession, that infants require the same benefits of the Mediator, in order that, being washed by the sacrament and charity of the faithful, and thereby incorporated into the body of Christ, which is the Church, they may be reconciled to God, and so live in Him, and be saved, and delivered, and redeemed, and enlightened. But from what, if not from death, and the vices, and guilt, and thraldom, and darkness of sin? And, inasmuch as they do not commit any sin in the tender age of infancy by their actual transgression, original sin only is left." Augustine, On forgiveness of sin and baptism, 39[26] (A.D. 412).

"The blessed Cyprian, indeed, said, in order to correct those who thought that an infant should not be baptized before the eighth day, that it was not the body but the soul which behoved to be saved from perdition -- in which statement he was not inventing any new doctrine, but preserving the firmly established faith of the Church; and he, along with some of his colleagues in the episcopal office, held that a child may be properly baptized immediately after its birth." Augustine, Epistle 166:8:23 (A.D. 412).

"'C. Tell me, pray, and rid me of all doubts, why little children are baptized?
A. That their sins may be forgiven them in baptism." Jerome, Against the Pelagians, 3:18 (A.D. 415).

"Likewise, whosoever says that those children who depart out of this life without partaking of that sacrament shall be made alive in Christ, certainly contradicts the apostolic declaration, and condemns the universal Church, in which it is the practice to lose no time and run in haste to administer baptism to infant children, because it is believed, as an indubitable truth, that otherwise they cannot be made alive in Christ."
Augustine, Epistle 167,7,21 (A.D. 415).

"Canon 2. Likewise it has been decided that whoever says that infants fresh from their mothers' wombs ought not to be baptized...let him be anathema." Council of Carthage, Canon 2 (A.D. 418).

"Concerning the Donatists it seemed good that we should hold counsel with our brethren and fellow priests Siricius and Simplician concerning those infants alone who are baptized by Donatists: lest what they did not do of their own will, when they should be converted to the Church of God with a salutary determination, the error of their parents might prevent their promotion to the ministry of the holy altar." African Code, Canon 47/51 (A.D. 419).

"[T]his concupiscence, I say, which is cleansed only by the sacrament of regeneration, does undoubtedly, by means of natural birth, pass on the bond of sin to a man's posterity, unless they are themselves loosed from it by regeneration." Augustine, On Marriage and Concupiscence, 1:23 (A.D. 420).

"Believest thou this?...When a newborn child is brought forward to receive the anointing of initiation, or rather of consummation through holy baptism." Cyril of Alexandria, Commentary on John, 7 (A.D. 428).

"Question XIX. Concerning those who after being baptized in infancy were captured by the Gentiles, and lived with them after the manner of the Gentiles, when they come back to Roman territory as still young men, if they seek communion, what shall be done?
Reply: If they have only lived with Gentiles and eaten sacrificial food, they can be purged by fasting and laying on of hands, in order that for the future abstaining from things offered to idols, they may be partakers of Christ's mysteries. But if they have either worshipped idols or been polluted with manslaughter or fornication, they must not be admitted to communion, except by public penance." Leo the Great [regn. A.D. 440-461], To Rusticus, Epistle 167 (A.D. 459).

"But with respect to trine immersion in baptism, no truer answer can be given than what you have yourself felt to be right; namely that, where there is one faith, a diversity of usage does no harm to holy Church. Now we, in immersing thrice, signify the sacraments of the three days' sepulture; so that, when the infant is a third time lifted out of the water, the resurrection after a space of three days may be expressed." Gregory the Great [regn. A.D. 590-604], To Leander, Epistle 43 (A.D. 591).

 

[Elizabeth619]

The burden of proof is on you. Where does it state that infants were NOT included in the household? Did servants not have families either? I've shown where particular terms in Scripture refer to households with children in earlier parts, when did it suddenly change definition? Also one should remember that not only is the Scripture quite clear, but the united testimony of the Christian Church for the first 1500 years as well show that infant baptism was the norm. Indeed, early records of the Christian church, dating back to within the early 1st century show that infant baptism was an old practice even then.

Here's some early Christian resources showing infant baptism dates back to within the lifetime of apostles.

The only resources i need are resources from the bible. Please show me in the bible where it says an infant should be baptized.