For the generations to come every male among you who is eight days old must be
circumcised, including those born in your household or bought with money from
a foreigner-those who are not your offspring.
Genesis 17, 12

In Him you were also circumcised with the circumcision made without hands,
by putting off the body of the sins of the flesh, by the circumcision of Christ,
buried with Him in baptism, in which you also were raised with Him through faith
in the working of God, who raised Him from the dead.
Colossians 2, 11-12

Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ
for the remission of sins; and you shall receive the gift of the Holy Spirit. For the promise is to you
and to your children, and to all who are afar off, as many as the Lord our God will call.”
Acts 2, 38-39

Since the earliest times, the Catholic Church has emphasized the importance of infant baptism as a foundational sacrament. According to Church teachings, all human beings are born with a fallen nature due to original sin inherited from our first parents, Adam and Eve. This inherent condition necessitates divine intervention for spiritual renewal. Even infants, entirely innocent in their actions, need the grace bestowed through baptism to be liberated from the powers of darkness and welcomed into the realm of the freedom of the children of God, as articulated in Scripture (Col 1:12-14).

Baptism (from the Greek word Βάπτισμα / baptisma is not simply a rite of admission into the Christian faith but also signifies a transformative adoption into the family of God. The sacrament involves the use of water, a symbol of purification, cleansing the soul from original sin. The administration of baptism can take various forms—through the sprinkling of, pouring of, or full immersion in water, each signifying the same essential truth of renewal.

The key element of baptism is water, which serves a dual purpose: it symbolizes both physical and spiritual cleansing. As part of this rite, the baptized individual regains the state of justice and sanctity that Adam lost for all humanity through his disobedience. Thus, when infants are baptized, they receive the gracious washing of regeneration and the renewal of the Holy Spirit, as they are spiritually reborn of both water and the Spirit. As underscored by the Church, this sacrament is vital; without it, no soul can enter the kingdom of heaven, marking baptism as the gateway to eternal life and communion with God.

Original sin refers to the inherent state of sinfulness that is inherited from Adam and Eve, rather than a sin that is actively committed by an individual. This theological concept posits that all human beings, from the moment of conception, fall short of the glory of God due to this ancestral disobedience. Consequently, original sin underscores the necessity of redemption for everyone, including infants, who, despite their innocence, are still connected to the fallen nature of humanity.

In Christian theology, this means that infants, like adults, should receive baptism, which serves as the sacrament of initiation into the faith and a means of cleansing from original sin. The reasoning behind this is that all human beings, regardless of their age or personal moral responsibility, are impacted by the consequences of original sin. Although infants do not exhibit behaviors associated with deeper sins, such as pride or lust (often referred to as concupiscence), they are still considered to be in a fallen state due to their affiliation with Adam. Thus, baptism is viewed not only as a rite of passage but also as an essential step towards spiritual rebirth and salvation, reinforcing the idea that God’s grace is necessary for all, regardless of their developmental stage.

According to St. Paul, Baptism serves as a vital link between the believer and Christ’s death, facilitating a profound transformation where the soul is buried with Christ and subsequently rises with Him (Rom 6:3-4). This sacrament is an invaluable gift of grace from God, extended to every individual, irrespective of age. It is especially important that infants are not deprived of the opportunity for Baptism, as they, too, are intended to be “incorporated into Christ” and “configured to Christ.” Even in the absence of conscious understanding, infants receive an indelible spiritual mark or character that signifies their belonging to Christ.

The grace of Baptism is not dependent on any human merit, which supports the practice of baptizing infants and consecrating them to God. Importantly, Baptism imparts an indelible spiritual mark that cannot be erased by personal sin, even though such sin may hinder Baptism from fully realizing its salvific effects. This means that an infant’s lack of conscious awareness or personal commitment at the time of Baptism does not diminish its significance. As children grow and develop moral reasoning, particularly when nurtured in the Christian faith at home and within the Church, they will have the capacity to make their own decisions regarding their baptismal commitments and to actively engage in their faith journey.

Baptism is a significant commitment that extends beyond childhood into adulthood. It is important to note that being baptized and making an initial profession of faith does not automatically guarantee salvation. For individuals of all ages, including infants, the primary focus is receiving the initial grace of justification and forgiveness for the consequences of original sin. Through baptism, believers participate in the divine nature, receiving spiritual cleansing and regeneration through the Holy Spirit.

In Judaism, the ritual of circumcision, known in Hebrew as בְּרִית מִילָה (brit milah), serves as a significant symbol of the covenant between the Jewish people and God. This covenant, characterized by its depth and complexity, represents a commitment of unconditional devotion that goes beyond human understanding. Circumcision is traditionally performed on infant boys (Girls are bathed in the Mikvah pool), reflecting the belief that this bond does not rely on the individual’s capacity for reasoning or moral judgment. The act of circumcision, taking place when the child is too young to comprehend its meaning, signifies that the relationship between the Jewish people and God is rooted in faith rather than intellect. Furthermore, the ritual involves the sanctification of the male organ, which is both a source of life and potential for misuse. This choice underscores the belief that all physical desires and drives should be directed toward holy and meaningful purposes.

In Genesis 17, the practice of circumcision is established as a sign of the everlasting covenant between God and Abraham, as well as his descendants. This command specifies that every Jewish male must be circumcised on the eighth day of life. This tradition has been upheld since biblical times, with male infants undergoing circumcision on the eighth day to symbolize their inclusion in the Covenant, a practice that has been passed down through generations. Circumcision has historically served as a significant ritual for the Israelite nation, marking their identity and differentiating them from other peoples.

In Deuteronomy 10:16, God instructs Israel to “circumcise the foreskin of your heart, and be stiff-necked no longer.” This call emphasizes the need for the Israelites to remove obstinate and sinful thoughts from their minds, signifying a deeper commitment to purging sin from their lives and adhering to God’s laws. The covenant established between God and the Israelites was intended to foster a relationship characterized by reciprocal love and fidelity. This covenant demanded that the Israelites prioritize their loyalty to YHWH above all else, ensuring that no false gods would take precedence. This relationship helped shape a communal identity among the Israelites, encouraging them to reflect on their identity as a consecrated people and consider how they should interact with one another in light of their shared connection to God as descendants of Abraham.

The Old Covenant serves as a guideline for how God intended His people to live in harmony with Him and one another, emphasizing values such as compassion, generosity, and righteousness. A significant aspect of this covenant was the consecration of infant boys through the ritual of circumcision, which occurred on the eighth day after birth. This practice symbolized their entry into a covenant of holiness and marked their distinction from the sinfulness of surrounding pagan cultures.

In ancient Judaic tradition, as it still is, the eighth day was seen as the start of a new week, making it a day of renewal. By performing circumcision on this day, the covenant community expressed its commitment to God’s promise of newness for these children, who were turning away from previous lives influenced by paganism. Additionally, the significance of the eighth day is further illuminated in the Christian tradition, as it represents the day on which Christ rose from the dead, embodying the concept of newness of life.

Baptism has its roots in the rite of circumcision, illustrating God’s intention for a spiritual circumcision to occur, which serves as the deeper meaning behind the physical act of circumcision in the Old Covenant. Therefore, baptism symbolizes an inward, spiritual renewal akin to this concept of circumcision. It represents a rebirth into a new life with God, often described as being “reborn from above.” While circumcision is not considered a sacrament but rather a symbolic ritual in Judaism, there are notable parallels between the two practices. These parallels emphasize how baptism fulfills the role of circumcision, as the Old Covenant reaches its completion in the New Covenant established by Christ through His sacrifice.

Baptism serves as a gateway into the kingdom of God, welcoming not only adults but also infants as vital members of the body of Christ. This inclusion reflects the tradition from the Old Covenant, where infants and young children were considered part of God’s chosen people. The phrase “We are members of one another” underscores the communal aspect of this sacrament. Through baptism, individuals are cleansed from sin and transformed into “new creatures” and adopted children of God. The Catechism of the Catholic Church states that “From the baptismal fonts is born the one people of God of the New Covenant” (CCC, 1265). The Old Covenant aimed to impart holiness to a newly restored community tasked with serving God by following His commandments, functioning as a means of grace. In contrast, the New Covenant establishes believers as God’s people, described as “a chosen race” and “a holy nation,” unified by their common baptism. This sacrament enables individuals to become “living stones” within a spiritual house, contributing to a “holy priesthood” (1 Pt 2:5; 9) through the graces and spiritual gifts bestowed during baptism.

The practice of baptizing infants holds significant importance in the context of the New Covenant, serving not only to define the parameters of God’s chosen people but also to confer essential spiritual benefits. Baptism, performed in water, allows infants to partake in the grace that is made available to all believers through the sacrifice of Christ. As noted, blood and water flowed from Christ’s side during his crucifixion, symbolizing the profound connection between baptism and salvation. Infants are baptized to receive the grace of sanctification or justification, which is integral to attaining eternal life with God. This grace is essential, as it equips them, as prospective members of God’s kingdom, with the ability to believe in God, to nurture hope in Him, and to cultivate love through the theological virtues of Faith, Hope, and Charity. Furthermore, this grace empowers infants to live and act under the guidance of the Holy Spirit and to develop moral virtues. Hence, baptism serves as a vital rite of passage that distinguishes the baptized from those who have not yet been reborn spiritually, signifying their inclusion in the faith community from a very early age.

The Apostle Paul emphasizes that baptism has replaced circumcision in the Christian faith. He refers to baptism as “the circumcision of Christ” and describes it as “the circumcision made without hands” (Col 2:11-12). This latter phrase draws from the Book of Deuteronomy, where the physical act of circumcision is understood as a metaphor for a spiritual transformation, or a “circumcision of the heart,” applicable to all Israelites. This notion includes male infants who undergo the ritual and the broader expectation that they will adhere to God’s covenant as they mature. In Jewish tradition, the Bar Mitzvah ceremony marks the significance of reaching the age of thirteen. During this celebration, the boy is recognized as being ready to take on the responsibility of observing religious moral precepts. He is eligible to participate in public worship at the synagogue. On this occasion, the boy’s father expresses gratitude to God for the transition, acknowledging that he is relieved of direct moral accountability for his son’s actions, having fulfilled his role in the boy’s religious and spiritual upbringing until he reaches adolescence.

The practice of baptizing infants within the Catholic faith is deeply rooted in both Jewish traditions and the teachings of the early Church. This ecclesial tradition can be traced back to the apostles, who were themselves Jewish and adhered to many customs of their faith. The origins of infant baptism align closely with Jewish rituals such as circumcision, which was a crucial sign of the covenant between God and the Jewish people. The significance of infant baptism is highlighted by the fact that if the nascent Church had not embraced this practice, it would raise questions about the rationale behind St. Paul’s use of circumcision as a parallel to the sacrament of baptism. In his letters, Paul often draws connections between Jewish practices and the new rites of Christianity, suggesting that the early Church saw a continuity of faith rather than a complete break from tradition.

It is important to note that during the Apostolic era, many of the new Jewish converts to Christianity were indeed adults, reflecting the broader trend of conversion during that time. However, adult males who chose to convert to Judaism—known as proselytes—were required to undergo circumcision, emphasizing the necessity of initiation rites in establishing one’s identity within a faith community. This context underscores the theological understanding of baptism as a new form of initiation that parallels and fulfills the Jewish tradition of circumcision, thus reinforcing the practice of infant baptism within the Catholic Church.

In the New Testament, we find examples of baptism involving entire households based on the faith of a single individual. For instance, Lydia was baptized along with her “household” after her conversion, highlighting the idea that parents can choose to present their children for baptism based on their faith rather than the children’s conscious belief (Acts 16:15). Similarly, the Philippian jailer, who Paul and Silas converted, was also baptized that night along with his entire household. The text states explicitly he was baptized “with all his family” (Acts 16:33). Additionally, in his correspondence with the church in Corinth, Paul mentions that he baptized the household of Stephanus (1 Cor 1:16). In these passages, Paul uses the Greek term ” oik0n” (οἶκον), which translates to “household” in English. This term is an accusative masculine singular noun that literally means “a dwelling” and, by extension, refers to “a family.” These examples suggest a theological perspective on baptism that encompasses parents’ faith as a valid basis for the baptism of their young children.

In Acts 2:38, the Apostle Peter highlights the significance of both repentance and baptism by stating, “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.” A deeper examination of the original Greek text provides additional context. The literal translation suggests, “If you repent, then each individual who is part of you and yours must also be baptized” (“Metanoesate kai bapistheto hekastos hymon.”). This interpretation lends support to the practice of infant baptism, positing that children may be baptized based on their parents’ faith. It indicates that families were included in the New Covenant community during the early apostolic era.

In his writings, Peter emphasizes that baptism is pertinent to both children and adults. The phrase “those far off” implies individuals who are primarily in their homes, including infants and children. This indicates that God’s new covenant family encompasses children, similar to how children were included in the old covenant. The term “children” used by Peter is derived from the Greek word teknon (τέκνον), which refers to individuals from birth to adolescence. In this context, teknon is translated as ‘child’ or ‘children’ in the plural form, and it does not refer to future adult descendants. This linguistic choice underscores the inclusion of children within the covenant relationship with God.

The passage from Luke 1:59 provides an important insight into the term “teknon,” which means child of any age in Greek, highlighting that this designation includes infants. In this context, John the Baptist is referred to as a “teknon” during the ritual of his circumcision, marking his entry into the covenant community of Israel. This act was not merely a cultural tradition but a profound spiritual milestone that established his identity within the faith. Furthermore, in Acts 21:21, the term “teknon” is employed to describe very young children, specifically noting eight-day-old infants. This inclusion supports the theological argument that the sacrament of baptism extends to both infants and adults, paralleling the Jewish practice of circumcision, which was traditionally performed on male infants when they were just eight days old.

When the Apostle Peter addressed the adults in his sermons, such as during Pentecost, he emphasized the necessity for them to repent for their sins (Acts 2:38). However, the sacrament of Baptism offers a broader opportunity for grace; regardless of age, all individuals can receive absolution and forgiveness through this sacred rite. The Church teaches that baptism, rooted in faith, serves to wash away the stain of original sin.

This sacrament is considered efficacious when accompanied by genuine faith, whether that faith comes from the individual being baptized or, in the case of infants, through the faith of at least one parent or guardian. This principle is illustrated powerfully in the account of the paralytic, as recorded in the Gospels of Matthew (9:2) and Mark (2:3-5). In these narratives, it is the faith of the friends who brought the paralytic to Jesus that facilitates the man’s healing and the forgiveness of his sins. Similarly, infant baptism operates under the understanding that the infant receives the grace of remission of original sin, contingent upon the faith of their parents, thereby integrating them into the life of the Church from the very beginning of their existence. Baptism isn’t only for the remission of one’s personal sins but, more significantly, for the remission of original sin, which is contracted at the first instant of our conception in the womb by natural propagation (Job 14:1-4; Ps 51:5).

Early Sacred Tradition

St. Justin Martyr (A.D. 155)
First Apology, 15:6

“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…”

St. Irenaeus (A.D. 180)
Against Heresies, 2,22:4

“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.”

St. Hippolytus (c. A.D. 215)
Apostolic Tradition, 21

“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.”

Origen (A.D. 244)
Homily on Romans, V:9

“For this reason, moreover, the Church received from the apostles
the tradition of baptizing infants too.”

St. Cyprian of Carthage (A.D. 251)
To Fidus, Epistle 58(64):2, 6

“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 regarding infants and newly born persons…”

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

“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.”

St. John Chrysostom (A.D. 388)
Ad Neophytos

“We do baptize infants, although they are not guilty of any sins.”

St. Augustine of Hippo (A.D. 400)
On Baptism against the Donatist, 4:24:31

“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.”

St. Jerome (A.D. 403)
To Laeta, Epistle 107:6

“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.”

Suffer the little children,
and forbid them not to come to me:
for the kingdom of heaven is for such.
Matthew 19, 14