Why Don’t You Baptize Infants?

Based on my theological understanding of baptism and its connection to faith and the New Covenant, I do not administer infant baptism. The primary reasons for this stance are as follows:

Believer’s Baptism (Credo-Baptism)

I adhere to credo-baptism, which presupposes that baptism is reserved for individuals who make a conscious and personal declaration of faith in Jesus Christ. This belief is rooted in the understanding that baptism serves as an outward manifestation of an inward reality, encompassing repentance, faith, and regeneration. Infants, lacking the capacity to profess faith or demonstrate repentance, fail to meet the biblical criteria for baptism.

New Covenant Theology

I distinguish the New Covenant from the Old Covenant. While the Old Covenant extended membership to the physical descendants of Abraham, including infants, the New Covenant is believed to confer membership upon individuals who undergo spiritual regeneration and possess faith in Christ (Jeremiah 31:31-34; Hebrews 8:8-13). Consequently, baptism, the sacramental sign of the New Covenant, is reserved for believers who embody the spiritual truths associated with it.

Biblical Examples of Baptism

Historic Baptists emphasize that the New Testament consistently portrays baptism as being administered to those who have personally believed the gospel. Key passages include:

Acts 2:38-41 – Peter calls people to repent and be baptized.

Acts 8:36-38 – The Ethiopian eunuch is baptized after expressing belief in Jesus.

Acts 16:31-33 – The Philippian jailer and his household are baptized after believing.

Why I Reject Infant Baptism (Paedo-Baptism)

I disagree with the paedo-Baptist (infant baptism) which equates baptism to circumcision in the Old Covenant. It’s a matter of hermeneutics. They argue that circumcision was a physical symbol of a national covenant, while baptism signifies a spiritual reality that necessitates personal faith. Furthermore, there is no explicit command or example in the New Testament of infants being baptized. Covenant theology often doesn’t differ between old and new. That’s one of the disagreements I have. Circumcision was a physical sign, Baptism signifies faith and salvation. Covenant theology spiritualizes this.

It is also a view that baptism is a prerequisite for church membership. Since membership in the church is contingent upon a genuine profession of faith, infant baptism would not align with this principle.

In summary, baptism is only for believers because they comprehend baptism as a symbol of personal faith, repentance, and inclusion in the New Covenant community of Christ, which comprises regenerate individuals.

The Difference

Most of those who adhere to infant baptism do not affirm baptismal regeneration. There is a clear difference. Baptismal regeneration affirms that the physical act of baptism is essential to salvation or an additional step.

Addendums

  1. In every New Testament instance of baptism, faith and repentance precede baptism, cf. Acts 2:37-38, 41. 
  2. There aren’t any instances of infant baptism in the New Testament. The question arises about household baptisms, cf. Acts 16:15, 33; 1 Corinthians 1:16. As John Piper notes, “It’s an argument from silence that infants were baptized.” It seems they spoke the word to them who were understanding, indicating they weren’t infants.
  3. Abraham believed, and those who are of faith, recognize they need to repent and are to be baptized, cf. Galatians 3:6-7.
  4. The children to whom the promise is made are the children who are “called,” and the call of God is free and bound to no physical family, cf. Acts 2:39.

Let me assert I have family that hold to the position of infant baptism. However, they do not hold to the position of baptismal regeneration. Which would be adding to the faith alone, grace alone and Christ alone. The difference arises from a hermeneutical application. Baptism, the sign of the new covenant people of God, should only be applied to those who from the heart confess and love the God of orthodoxy. The children of church members should not be added to the church involuntarily. Including unbelievers in the church will necessarily populate the church with people who do not love God and do not love orthodox truth from the heart. The inevitable result of paedobaptism will be (and has been) the loss of orthodoxy and the loss of faithful witness to Christ.