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INFANT BAPTISM. “The fate of infants who die without baptism must be briefly considered here. The Catholic teaching is uncompromising on this point, that.

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Presentation on theme: "INFANT BAPTISM. “The fate of infants who die without baptism must be briefly considered here. The Catholic teaching is uncompromising on this point, that."— Presentation transcript:

1 INFANT BAPTISM

2 “The fate of infants who die without baptism must be briefly considered here. The Catholic teaching is uncompromising on this point, that all who depart this life without baptism, be it of water, or blood, or desire, are perpetually excluded from the vision of God. This teaching is grounded, as we have seen, on Scripture and tradition, and the decrees of the Church.” (“Baptism, XI. UNBAPTIZED INFANTS,” The Catholic Encyclopedia, ttp://- www.newadvent.org/cathen/02258b.htm)

3 “Thus we do also in infant baptism. We bring the child in the conviction and hope that it believes, and we pray that God may grant it faith; but we do not baptize it upon that, but solely upon the command of God.” (Infant Baptism by Dr. Martin Luther, http://- www.apuritansmind.com/Baptism/- LutherMartinCatechismInfantBaptism. htm)

4 INFANT BAPTISM I. Misapplying Truth “The effect of this sacrament (baptism, sw) is the remission of all sin, original and actual; likewise of all punishment which is due for sin. As a consequence, no satisfaction for past sins is enjoined upon those who are baptized; and if they die before they commit any sin, they attain immediately to the kingdom of heaven and the vision of God.” (“Baptism, I. AUTHORITATIVE STATEMENT OF DOCTRINE,” The Catholic Encyclopedia, http://www.newadvent.org/cathen/02258b.htm http://www.newadvent.org/cathen/02258b.htm “The effect of this sacrament (baptism, sw) is the remission of all sin, original and actual; likewise of all punishment which is due for sin. As a consequence, no satisfaction for past sins is enjoined upon those who are baptized; and if they die before they commit any sin, they attain immediately to the kingdom of heaven and the vision of God.” (“Baptism, I. AUTHORITATIVE STATEMENT OF DOCTRINE,” The Catholic Encyclopedia, http://www.newadvent.org/cathen/02258b.htm http://www.newadvent.org/cathen/02258b.htm

5 INFANT BAPTISM I. Misapplying Truth “Baptism is held to be necessary both necessi- tate medii (necessary means of salvation, sw) and præcepti (necessary as commanded, sw). This doctrine is grounded on the words of Christ. In John, iii, He declares: ‘Unless a man be born again of water and the Holy Ghost, he can not enter into the kingdom of God.’ Christ makes no exception to this law and it is therefore general in its application, embracing both adults and in- fants.” (“Baptism, “IX. NECESSITY OF BAPTISM,” The Catholic Encyclopedia, http://www.newad- vent. org/cathen/02258b.htm)

6 INFANT BAPTISM I. Misapplying Truth "Baptism has been instituted that it should lead us to the blessings (of this death) and through such death to eternal life. There- fore it is necessary that we should be baptized into Jesus Christ and His death." (Martin Luther, Commentary On Romans, p.101, my emph, sw). Mark 16:15-16; Acts 2:38; 22:16; 1 Pet. 3:20-21 Mark 16:15-16; Acts 2:38; 22:16; 1 Pet. 3:20-21 "Baptism has been instituted that it should lead us to the blessings (of this death) and through such death to eternal life. There- fore it is necessary that we should be baptized into Jesus Christ and His death." (Martin Luther, Commentary On Romans, p.101, my emph, sw). Mark 16:15-16; Acts 2:38; 22:16; 1 Pet. 3:20-21 Mark 16:15-16; Acts 2:38; 22:16; 1 Pet. 3:20-21

7 INFANT BAPTISM I. Misapplying Truth II. A Fundamental Fallacy: Finding Authority in God’s Silence “One of the reasons that Catholics get criticized is because Catholics baptize infants. One often hears it said, `…There is not one text in the Bible that says that infants should be baptized!.’ True, there is not one text that explicitly says that infants should be baptized. On the other hand, there is not one text that says explicitly not to baptize infants.” (THE BIBLE, AND INFANT BAPTISM: WHY DO CATHOLICS BAPTIZE INFANTS? by Matt1618, Matt's Catholic Apologetics Page, http://matt1618-.freeyellow.com/, my emph, sw)

8 "Luther desired to maintain in the Church all that was not expressly contrary to the Scrip- tures, and Zwingli (a Swiss reformer) to abol- ish all that could not be proved by them. The German reformer wished to remain united to the Church of the preceding ages, and was content to purify it of all that was opposed to the Word of God. The Zurich reformer passed over these ages, returned to the apostolic times, and, carrying out an entire transforma- tion of the Church, endeavored to restore it to its primitive condition. Zwingli's reformation was therefore the more complete" (History Of The Reformation Of The Sixteenth Century, J.H.M. d'Aubigne, pp. 401-402).

9 INFANT BAPTISM I. Misapplying Truth II. A Fundamental Fallacy: Finding Authority in God’s Silence, Heb. 7:12-14; Gal. 1:9; 2 Jno. 9; Rev. 22:18- 19; Matt. 15:9 III. Household Conversions

10 “In addition, there are five references in the New Testament to the Baptism of entire households. Peter baptized the household of Cornelius (Acts 11: 14). In Philippi, Paul baptized the household of Lydia and the household of the jailer (Acts 16: 15, 33). He also baptized the household of Crispus, the ruler of the synagogue in Corinth. In his first epistle to the Corinthians, he speaks of baptizing the household of Stephanas (1:16). The Greek word for household is oikon and refers to all the inhabitants of the house including slaves, servants, infants and children. Can anyone seriously suggest that within the households of Cornelius, Lydia, the Jailer, Crispus and Stepha- nas there were no children or infants present?” (Don Matzat, ibid.) Acts 10:1-2, 34,35, 44; 16:13-16; 16:30- 34; 18:8; 1 Cor. 16:15; Lk. 24:47; Acts 17:30

11 INFANT BAPTISM I. Misapplying Truth II. A Fundamental Fallacy: Finding Authority in God’s Silence, Heb. 7:12-14; Gal. 1:9; 2 Jno. 9; Rev. 22:18- 19; Matt. 15:9 III. Household Conversions IV. Original Sin

12 “The fate of infants who die without baptism must be briefly considered here. The Catholic teaching is uncompromising on this point, that all who depart this life without baptism, be it of water, or blood, or desire, are perpetually excluded from the vision of God. This teaching is grounded, as we have seen, on Scripture and tradition, and the decrees of the Church. Moreover, that those who die in original sin, without ever having contracted any actual sin, are deprived of the happiness of heaven is stated explicitly in the Confession of Faith of the Eastern Emperor Michael Palæologus, which had been pro- posed to him by Pope Clement IV in 1267, and which he accepted in the presence of Gregory X at the Second Council of Lyons in 1274.” (writer goes on to cite more sources, “Baptism, XI. UNBAPTIZED INFANTS,” The Catholic Encyclopedia)

13 “For I confess and know how to prove from the Scriptures that all men are descended from one man, Adam, and by their birth received and inherited from him the fall, guilt and sin, of which the same Adam, by the malice of the devil, was guilty in Paradise, and thus together with him are all born in sin…” ( Martin Luther, 1528 Confession of Faith, from web site of “Our Redeemer Lutheran Church,” 407 South Hayes, Emmett, Idaho 83617 http://www.scholia.net/Sunday- %20Bulletins%20C/03%20Advent%203%20C. doc, my emph, sw)

14 “Why do babies need to be baptized? The Bible teach- es quite clearly that with Adam’s sin, all the human race was infected with sin….Through Adam’s sin, sin touches even the soul of the infant. Psalm 51:5: `Surely I was sinful at birth, sinful from the time my mother conceived me.’ David shows that when one comes into the world one has sin on the soul… “As the New Testament also confirms, we are born unrighteous, through Adam’s sin. Romans 5:12: ‘Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned.’ “Paul…. applies Adam's sin to all of mankind. This is original sin.” (Matt1618, ibid.) Ezek. 18:20 “Why do babies need to be baptized? The Bible teach- es quite clearly that with Adam’s sin, all the human race was infected with sin….Through Adam’s sin, sin touches even the soul of the infant. Psalm 51:5: `Surely I was sinful at birth, sinful from the time my mother conceived me.’ David shows that when one comes into the world one has sin on the soul… “As the New Testament also confirms, we are born unrighteous, through Adam’s sin. Romans 5:12: ‘Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned.’ “Paul…. applies Adam's sin to all of mankind. This is original sin.” (Matt1618, ibid.) Ezek. 18:20

15 INFANT BAPTISM I. Misapplying Truth II. A Fundamental Fallacy: Finding Authority in God’s Silence, Heb. 7:12-14; Gal. 1:9; 2 Jno. 9; Rev. 22:18- 19; Matt. 15:9 III. Household Conversions IV. Original Sin V. Jesus said for the Little Children to Come to Him

16 “In Mark 10:14 our Lord Jesus said, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these.’ The Greek word for children in this text is paidia, which means babes in arms. What means other than Baptism has God provided whereby little children can be brought to Jesus? Baptism is the only way we know of. If you want to obey the command of the Lord Jesus concerning your little children, have them baptized!” (Don Matzat, op. cit.)

17 INFANT BAPTISM I. Misapplying Truth II. A Fundamental Fallacy: Finding Authority in God’s Silence, Heb. 7:12-14; Gal. 1:9; 2 Jno. 9; Rev. 22:18- 19; Matt. 15:9 III. Household Conversions IV. Original Sin V. Jesus said for the Little Children to Come to Him VI. The Old Covenant Includes Children

18 “In the Old Covenant, the principle of including babies in the covenant is established. God tells Abraham in his covenant (Genesis 17:9-14). “In the Old Covenant, Abraham, the man of faith, is called to choose circumcision as an adult. Also, however, men of faith are called to exercise faith for their children. Babies 8 days old would have to be circumcised. That is how babies came into the covenant. The babies made no choice in the matter. God even says that those who are uncircumcised have broken my covenant. Babies who have not been circumcised are thus guilty, according to God’s own words. Children come into the Covenant established by God through the family. We thus see

19 the necessity of those who love their children who want them in the covenant, circumcising their children… “We thus see that God puts his children into the Old Covenant through the faith of their parents and grace. Are we to assume that even though in the Old Covenant that children are included in it by their parents faith for them and obedience for them by having them circumcised, that the children are not to be brought into the new covenant? Hardly!!! After all, the grace of the New Covenant far exceeds that of the Old Covenant. “…Baptism replaces circumcision in the New Covenant.” (Matt1618, op. cit.)

20 “ELCA Lutherans believe that Baptism is the Church’s entry rite. Baptism brings us into the Church, Christ’s living body on earth. As the First Century church baptized whole families, including infants, so do Lutherans. In fact, usually ELCA Lutherans bring their infants to the baptismal font within the first months – even weeks – of a child’s life. ‘The fact that circumcision (which occurred on an infant’s eighth day) was replaced by Baptism in Jewish-Christian circles may indicate that infant baptism was assumed from the first’ (‘Baptism’ by Martin Marty).” (“The Church and infant baptism,” Web site of the Evangelical Lutheran Church in America, http://www.elca.org/questions/Results.asp- ?recid=29) Heb. 8:8-12; Mk. 16:15-16 http://www.elca.org/questions/Results.asp- ?recid=29http://www.elca.org/questions/Results.asp- ?recid=29 “ELCA Lutherans believe that Baptism is the Church’s entry rite. Baptism brings us into the Church, Christ’s living body on earth. As the First Century church baptized whole families, including infants, so do Lutherans. In fact, usually ELCA Lutherans bring their infants to the baptismal font within the first months – even weeks – of a child’s life. ‘The fact that circumcision (which occurred on an infant’s eighth day) was replaced by Baptism in Jewish-Christian circles may indicate that infant baptism was assumed from the first’ (‘Baptism’ by Martin Marty).” (“The Church and infant baptism,” Web site of the Evangelical Lutheran Church in America, http://www.elca.org/questions/Results.asp- ?recid=29) Heb. 8:8-12; Mk. 16:15-16 http://www.elca.org/questions/Results.asp- ?recid=29http://www.elca.org/questions/Results.asp- ?recid=29

21 INFANT BAPTISM I. Misapplying Truth II. A Fundamental Fallacy: Finding Authority in God’s Silence, Heb. 7:12-14; Gal. 1:9; 2 Jno. 9; Rev. 22:18- 19; Matt. 15:9 III. Household Conversions IV. Original Sin V. Jesus said for the Little Children to Come to Him VI. The Old Covenant Includes Children VII. Is Baptism Sprinkling or Pouring? Jno. 3:23; Rom. 6:3-4; Acts 8:36-39

22 "On this account... I could wish that such as are to be baptized should be completely immersed into the water, according to the meaning of the word, and to the significance of the ordinance…because it would be beautiful to have a full and perfect sign of so perfect a thing; as also, without doubt, it was instituted by Christ." ( Luther's Works, 1551 edition, Vol. 2, p.76, via “Baptism, A Reply to a Lutheran Catechism,” by Fred G. Zaspel, 1988, http://www.biblicalstudies.- com/bstudy/ecclesiology/baptist.htm).

23 INFANT BAPTISM I. Misapplying Truth II. A Fundamental Fallacy: Finding Authority in God’s Silence, Heb. 7:12-14; Gal. 1:9; 2 Jno. 9; Rev. 22:18- 19; Matt. 15:9 III. Household Conversions IV. Original Sin V. Jesus said for the Little Children to Come to Him VI. The Old Covenant Includes Children VII. Is Baptism Sprinkling or Pouring? Jno. 3:23; Rom. 6:3-4; Acts 8:36-39


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