Baptism is a sacrament, a God-ordained event or action through which God binds Himself to a person in covenant. Baptism is referred to in St. John's gospel as being "born from above" (or, born again)--a birth that combines water and spirit in one sacramental event (Jn 3:3-5). St. Paul calls it the "washing of regeneration" (Titus 3:5). Through baptism individuals receive the initial forgiveness of sins (Acts 22:16/Acts 2:38) and are initiated into Christ Jesus (Rom 6:3-6; Gal 3:26-27; Col 2:11-12). It is through Christ's ordinance of baptism that men are saved (Mk 16:16; Mt 28:18;-20 1 Pet 3:21).

The Early Christians on Baptism

Hippolytus (AD 215)

"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" (The Apostolic Tradition: book 21, chapter 16).

Origin (AD 248)

"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" (Homilies on Leviticus 8:3 [A.D. 248]).

"The Church received from the apostles the tradition of giving baptism even to infants. The apostles, to whom were committed the secrets of the divine sacraments, knew there are in everyone innate strains of [original] sin, which must be washed away through water and the Spirit" (Commentaries on Romans 5:9).

Cyprian (AD 253)

"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 any one born of man. (Epistle 58, chapter 2 ; also Letters 64:2) (note: The Council of Carthage, in 253, condemned the opinion that baptism should be withheld from infants until the eighth day after birth.)

"If, in the case of the worst sinners and those who formerly sinned much against God, when afterwards they believe, the remission of their sins is granted and no one is held back from baptism and grace, how much more, then, should an infant not be held back (Letters 64:5 [A.D. 253]).

Ambrose (AD 387)

Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of God. No one is excepted, not [even] the infant. (Abraham 1:3:21)

Chrysostom (AD 388)

"You see how many are the benefits of baptism, and some think its heavenly grace consists only in the remission of sins, but we have enumerated ten honors [it bestows]! For this reason we baptize even infants, though they are not defiled by [personal] sins, so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ, and that they may be his [Christ's] members" (Baptismal Catecheses in Augustine, Against Julian 1:6:21 ).

Augustine (AD 400)

"The custom of Mother Church in baptizing infants is certainly not to be scorned, nor is it to be regarded in any way as superfluous, nor is it to be believed that its tradition is anything except apostolic" (The Literal Interpretation of Genesis 10:23:39).

"By this grace baptized infants too are ingrafted into his [Christ's] body, infants who certainly are not yet able to imitate anyone. Christ, in whom all are made alive . . . gives also the most hidden grace of his Spirit to believers, grace which he secretly infuses even into infants. . . . It is an excellent thing that the Punic [North African] Christians call baptism salvation and the sacrament of Christ's Body nothing else than life. Whence does this derive, except from an ancient and, as I suppose, apostolic tradition, by which the churches of Christ hold inherently that without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal? This is the witness of Scripture, too....If anyone wonders why children born of the baptized should themselves be baptized, let him attend briefly to this....The sacrament of baptism is most assuredly the sacrament of regeneration" (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:9:10; 1:24:34; 2:27:43 [A.D. 412]).

"Cyprian was not issuing a new decree but was keeping to the most solid belief of the Church in order to correct some who thought that infants ought not be baptized before the eighth day after their birth....He agreed with certain of his fellow bishops that a child is able to be duly baptized as soon as he is born" (Letters 166:8:23 [A.D. 412]).

Council of Carthage (AD 401)

"It seemed good that whenever there were not found reliable witnesses who could testify that without any doubt they [abandoned children] were baptized and when the children themselves were not, on account of their tender age, able to answer concerning the giving of the sacraments to them, all such children should be baptized without scruple, lest a hesitation should deprive them of the cleansing of the sacraments. This was urged by the [North African] legates, our brethren, since they redeem many such [abandoned children] from the barbarians" (Canon 7 ).

Council of Mileum II (AD 416)

"[W]hoever says that infants fresh from their mothers' wombs ought not to be baptized, or say that they are indeed baptized unto the remission of sins, but that they draw nothing of the original sin of Adam, which is expiated in the bath of regeneration . . . let him be anathema [excommunicated]. Since what the apostle [Paul] says, 'Through one man sin entered into the world, and death through sin, and so passed to all men, in whom all have sinned' [Rom. 5:12], must not be understood otherwise than the Catholic Church spread everywhere has always understood it. For on account of this rule of faith even infants, who in themselves thus far have not been able to commit any sin, are therefore truly baptized unto the remission of sins, so that that which they have contracted from generation may be cleansed in them by regeneration" (Canon 3).

The Scripture on Baptism

St. Peter (First Century)

Peter said to them, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. For the promise is for you and your children" (Acts 2:38-39)

He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. Corresponding to that, baptism now saves you (1 Peter 3:19-21)

St. Paul (First Century)

Do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. (Romans 6:3-4)

In Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ, having been buried with Him in baptism, in which you were also raised up with Him (Colossians 2:11-12)

He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit (Titus 3:5)

For all of you who were baptized into Christ have clothed yourselves with Christ (Galatians 3:27)

And [Ananias] said, 'The God of our fathers has appointed you to know His will...For you will be a witness for Him to all men of what you have seen and heard. Now why do you delay? Get up and be baptized, and wash away your sins' (Acts 22:14-16)

Jesus (AD 30-31)

Afterward He appeared to the eleven themselves...And He said to them, Go into all the world and preach the gospel to all creation. He who has believed and has been baptized shall be saved (Mark 16:14-16)

"Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God." Nicodemus said to Him, "How can a man be born when he is old? He cannot enter a second time into his mother's womb and be born, can he?" Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. (John 3:3-5)

Jesus came up and spoke to them, saying, "All authority has been given to Me in heaven and on earth. "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit (Matthew 28:18-19)

Arguments in Favor of Infant Baptism

(1) Baptism said to be for adults "and their children" (Acts 2:38-39)
(2) Baptism said to be done on people's "whole households" (Acts 16:15; Acts 16:30-34; 1Cor 1:16)
(3) Baptism said to be salvific (1 Peter 3:21; Acts 22:16; Acts 2:38-39; Romans 6:3-5) and necessary to avoid damnation (Mk. 16:16)--no special exemption granted to the young (i.e., no "age of accountability")
(4) Baptism called the washing of regeneration, the birth of water and spirit necessary for entrance to God's Kingdom (John 3:3-5; Titus 3:5)
(5) Baptism said to be New Covenant "circumcision" (Col 2:11-12), a rite performed upon infants
(6) Infants are capable of receiving God's ministering graces ("blessing") apart from personal profession of faith (Luke 18:15-16)
(7) Infants said to be "unclean" if born to two pagans, but "holy" via one covenanted parent and not via personal faith (1 Cor 7:14). (Note there that the infant is declared "holy" apart from any personal profession of faith on its part)
(8) Infants are "dead in Adam" (1 Cor 15:22).
(9) Jews knew only of covenants that included their children. The idea of covenanted parents birthing and rearing "pagan infants" was unthinkable among the Hebrews.
(10) Infant baptism was the majority practice of Christians from the earliest times unto now. ECFs from all over the Empire claimed it was the apostolic practice.