[63] Christians are members of Abraham's covenant [64] Therefore, the children of Christians are members of Abraham's covenant. Paedobaptists believe that baptism has replaced Old Testament circumcision and is the religious ceremony of initiation into the Ch… : Epist. Otherwise, all children of Adam would be saved. Baptism is a sacrament because it is an "instrument" instituted by Jesus Christ to impart grace to its recipients. Some claim that there is no evidence that the early church performed (or excluded). Catholic and Orthodox churches that do this do not sprinkle. [32] It notes that "when the first direct evidence of infant Baptism appears in the second century, it is never presented as an innovation", that 2nd-century Irenaeus[33] treated baptism of infants as a matter of course, and that, "at a Synod of African Bishops, St. Cyprian stated that 'God's mercy and grace should not be refused to anyone born', and the Synod, recalling that 'all human beings' are 'equal', whatever be 'their size or age', declared it lawful to baptize children 'by the second or third day after their birth'". by Don Matzat, Christian Heresies of the Sixteenth Century, "Fact Check: Is This Video of a Baby Being Violently Dunked in Water Real? Passover was a bloody form of Old Testament worship and also transitions into the New Testament in the bloodless form of bread and wine. He condemns the hastening of the innocent age to the forgiveness of sins, and intrusting it with divine gifts, while we would not commit to it earthly property. oppose baptism of children as ostensibly incorporating them into the church without their own consent. B.R. Westminster Confession, Chapter 28, Section 1 and especially section 3. [82], For some other Christians the ceremony of Confirmation is a matter not of "being confirmed" but of "confirming" the baptismal vows taken on one's behalf when an infant. [80], For Roman Catholics, Confirmation is a sacrament that "confirms" or "strengthens" (the original meaning of the word "confirm")[81] the grace of Baptism, by conferring an increase and deepening of that grace. II. [citation needed], Covenant theologians point out that the external sign of the covenant in the Old Testament was circumcision. Among the fathers, Tertullian himself not excepted—for he combats only its expediency—there is not a single voice against the lawfulness and the apostolic origin of infant baptism. Its point of determinism predates the age of evangelism, which it holds is still valid in crystallizing predisposition into maturing faith in this life. They that understand the weight of baptism will rather dread the receiving of it, than the delaying of it. If these assurances are not really serious, there can be grounds for delaying baptism. What follows is Schaff’s fuller treatment of infant baptism: On INFANT BAPTISM comp. CYPR. If they are certainly absent, the sacrament should even be refused. Irenaeus of Lyons. For, aside from some not very clear expressions of Clement of Alexandria, Origen distinctly derives it from the tradition of the apostles; and through his journeys in the East and West he was well acquainted with the practice of the church in his time. [56], Presbyterian, Congregational and Reformed Christians consider children of professing Christians to be members of the visible Church (the covenant community). [19] While Tertullian writing c. 198–203 advises the postponement of baptism of little children and the unmarried, he mentions that it was customary to baptise infants, with sponsors speaking on their behalf. An Examination of the Relationship between Circumcision and Baptism in Colossians", "Catechism of the Catholic Church - PART 2 SECTION 2 CHAPTER 1 ARTICLE 1", "ANF01.

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