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:'''<small>''Note to reader:'' the controversy attending this topic is complex and unresolved, and relates to interpretations of scripture and tradition.</small>'''

:'''<small>''Note to reader:'' the controversy attending this topic is complex and unresolved, and relates to interpretations of scripture and tradition.</small>'''

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<br>{{Christianity}}'''Infant [[baptism]]''' is the practice of baptizing infants or young children. In [[Theology|theological]] discussions, the practice is sometimes referred to as paedobaptism, or pedobaptism, from the Greek prefix '''παιδ'''- ''paid-'', as in the word '''παιδίον''' ''paidion'', meaning, "child".<ref>See [http://biblehub.com/greek/3813.htm '''παιδίον''' ''paidion'' "childling"]; <br>[http://biblehub.com/greek/3808.htm '''παιδάριον''' ''paidarion'' "little boy"]; <br> [http://biblehub.com/greek/3809.htm '''παιδεία''' ''paideia'' "tutorage, education, training"]; <br>[http://biblehub.com/greek/3810.htm '''παιδευτές''' ''paideutes'' "trainer, teacher, discipliner"]; <br>[http://biblehub.com/greek/3811.htm '''παιδεύω''' ''paideuo'' "train, educate, discipline"]; <br>[http://biblehub.com/greek/3812.htm '''παιδιόθεν''' ''paidiothen'' "from source, from infancy"]; <br>[http://biblehub.com/greek/3814.htm '''παιδίσκη''' ''paidion'' "girl, female-slave, servant"]; <br>[http://biblehub.com/greek/3807.htm '''παιδαγωγός''' ''paidagogos'' "boy-leader, tutor, pædagogue"].</ref> This is in contrast to what is called "believer's baptism", or credobaptism (from the Latin word ''[[Creed|credo]]'' meaning "I&nbsp;believe"), which is the [[Religion|religious]] practice of baptizing only individuals who personally confess faith in [[Jesus Christ|Jesus]], therefore excluding underage children. It is also referred to as "John's baptism" with water, in contrast to "Jesus's baptism" of the [[Holy Spirit]].

<br>{{Christianity}}'''Infant [[baptism]]''' is the practice of baptizing infants or young children. In [[Theology|theological]] discussions, the practice is sometimes referred to as paedobaptism, or pedobaptism, from the Greek prefix '''παιδ'''- ''paid-'', as in the word '''παιδίον''' ''paidion'', meaning, "child".<ref>See [http://biblehub.com/greek/3813.htm '''παιδίον''' ''paidion'' "childling"]; <br>[http://biblehub.com/greek/3808.htm '''παιδάριον''' ''paidarion'' "little boy"]; <br> [http://biblehub.com/greek/3809.htm '''παιδεία''' ''paideia'' "tutorage, education, training"]; <br>[http://biblehub.com/greek/3810.htm '''παιδευτές''' ''paideutes'' "trainer, teacher, discipliner"]; <br>[http://biblehub.com/greek/3811.htm '''παιδεύω''' ''paideuo'' "train, educate, discipline"]; <br>[http://biblehub.com/greek/3812.htm '''παιδιόθεν''' ''paidiothen'' "from source, from infancy"]; <br>[http://biblehub.com/greek/3814.htm '''παιδίσκη''' ''paidion'' "girl, female-slave, servant"]; <br>[http://biblehub.com/greek/3807.htm '''παιδαγωγός''' ''paidagogos'' "boy-leader, tutor, pædagogue"].</ref> This is in contrast to what is called "believer's baptism", or credobaptism (from the Latin word ''[[Creed|credo]]'' meaning "I&nbsp;believe"), which is the [[Religion|religious]] practice of baptizing only individuals who personally confess faith in [[Jesus Christ|Jesus]], therefore excluding children (or some adults) lacking the ability to understand and believe. It is also referred to as "John's baptism" with water, in contrast to "Jesus's baptism" of the [[Holy Spirit]].

According to Romans 10:9-10, baptism is not necessary for [[salvation]].

According to Romans 10:9-10, baptism is not necessary for [[salvation]].

[https://biblehub.com/commentaries/poole/matthew/28.htm '''Matthew Poole's Commentary''' (Mt 28:20)]{{quotation|Go ye therefore, and teach all nations; the Greek is mayhteusate, make disciples all nations; but that must be first by preaching and instructing them in the principles of the Christian faith, and Mark expounds it, telling us our Saviour said, ''Go ye into all the world, and preach the gospel to every creature, that is, to every reasonable creature capable of hearing and receiving it.'' I cannot be of their mind, who think that persons may be baptized before they are taught; we want precedents of any such baptism in Scripture, though indeed we find precedents of persons baptized who had but a small degree of the knowledge of the gospel; but it should seem that they were all first taught that Jesus Christ was the Son of God, and were not baptized till they professed such belief, '''Acts 8:37''', and John baptized them in Jordan, ''confessing their sins'', '''Matthew 3:6'''. But it doth not therefore follow, that children of such professors are not to be baptized, for the apostles were commanded to baptize ''all nations:'' children are a great part of any nation, if not the greatest part, and although amongst the Jews those that were converted to the Jewish religion were first instructed in the law of God before they were circumcised, yet the fathers being once admitted, the children were circumcised at eight days old; nor were they under any covenant different from us, though we be under a more clear manifestation of the same covenant of grace, of which circumcision was a sign and seal to them, as baptism is to us. Infants are capable of the obligations of baptism, for the obligation ariseth from the equity of the thing, not from the understanding and capacity of the person; they are also capable of the same privileges, ''for of such is the kingdom of God'', as our Saviour hath taught us. (<small>''italics and boldface emphasis in original''</small>}}

[https://biblehub.com/commentaries/poole/matthew/28.htm '''Matthew Poole's Commentary''' (Mt 28:20)]{{quotation|Go ye therefore, and teach all nations; the Greek is mayhteusate, make disciples all nations; but that must be first by preaching and instructing them in the principles of the Christian faith, and Mark expounds it, telling us our Saviour said, ''Go ye into all the world, and preach the gospel to every creature, that is, to every reasonable creature capable of hearing and receiving it.'' I cannot be of their mind, who think that persons may be baptized before they are taught; we want precedents of any such baptism in Scripture, though indeed we find precedents of persons baptized who had but a small degree of the knowledge of the gospel; but it should seem that they were all first taught that Jesus Christ was the Son of God, and were not baptized till they professed such belief, '''Acts 8:37''', and John baptized them in Jordan, ''confessing their sins'', '''Matthew 3:6'''. But it doth not therefore follow, that children of such professors are not to be baptized, for the apostles were commanded to baptize ''all nations:'' children are a great part of any nation, if not the greatest part, and although amongst the Jews those that were converted to the Jewish religion were first instructed in the law of God before they were circumcised, yet the fathers being once admitted, the children were circumcised at eight days old; nor were they under any covenant different from us, though we be under a more clear manifestation of the same covenant of grace, of which circumcision was a sign and seal to them, as baptism is to us. Infants are capable of the obligations of baptism, for the obligation ariseth from the equity of the thing, not from the understanding and capacity of the person; they are also capable of the same privileges, ''for of such is the kingdom of God'', as our Saviour hath taught us. (<small>''italics and boldface emphasis in original''</small>}}

===Matthew Henry (1662–1714)===

===[[Matthew Henry]] (1662–1714)===

Matthew Henry (October 18, 1662–June 22, 1714) was non-conformist pastor of a Presbyterian congregation at Chester. He remained in this position for 25 years. After declining several times offers from London congregations, he finally accepted a call to Hackney, London, and began his ministry there May 18, 1712, shortly before his death. Henry's reputation rests upon his renowned commentary, An Exposition of the Old and New Testaments (1708-10, known also as Matthew Henry's Commentary on the Whole Bible). He lived to complete it only as far as to the end of the Acts, but after his death other like-minded authors prepared the remainder from Henry's manuscripts. It was initially published in 1896. There is also a smaller devotional commentary on the Bible from Henry known as Matthew Henry's Concise Commentary.  

Matthew Henry (October 18, 1662–June 22, 1714) was non-conformist pastor of a Presbyterian congregation at Chester. He remained in this position for 25 years. After declining several times offers from London congregations, he finally accepted a call to Hackney, London, and began his ministry there May 18, 1712, shortly before his death. Henry's reputation rests upon his renowned commentary, An Exposition of the Old and New Testaments (1708-10, known also as Matthew Henry's Commentary on the Whole Bible or Matthew Henry's Complete Commentary). He lived to complete it only as far as to the end of the Acts, but after his death other like-minded authors prepared the remainder from Henry's manuscripts. It was initially published in 1896. There is also a smaller devotional commentary on the Bible from Henry known as Matthew Henry's Concise Commentary.  

[https://biblehub.com/commentaries/mhcw/matthew/28.htm '''Matthew Henry's Commentary on the Whole Bible''' (Mt 28:16, Verses 18-20)]{{quotation|[3.] Their instructions for executing this commission.<br>First, They must admit disciples by the sacred rite of baptism; "Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;" either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as Isa. 44:3, I will pour my Spirit on thy seed. And, Tit. 3:5, 6, Which he shed on us abundantly. And, Eze. 36:25, I will sprinkle clean water upon you. And, Isa. 52:15, So shall he sprinkle many nations; which seems a prophecy of this commission to baptize the nations.}}

[https://biblehub.com/commentaries/mhcw/matthew/28.htm '''Matthew Henry's Commentary on the Whole Bible''' (Mt 28:16, Verses 18-20)]{{quotation|[3.] Their instructions for executing this commission.<br>First, They must admit disciples by the sacred rite of baptism; "Go into all nations, preach the gospel to them, work miracles among them, and persuade them to come in themselves, and bring their children with them, into the church of Christ, and then admit them and theirs into the church, by washing them with water;" either dipping them in the water, or pouring or sprinkling water upon them, which seems the more proper, because the thing is most frequently expressed so, as Isa. 44:3, I will pour my Spirit on thy seed. And, Tit. 3:5, 6, Which he shed on us abundantly. And, Eze. 36:25, I will sprinkle clean water upon you. And, Isa. 52:15, So shall he sprinkle many nations; which seems a prophecy of this commission to baptize the nations.}}

==="They" not "We"===

==="They" not "We"===

Those who deny that baptism on behalf of the dead was ever part of Christian doctrine and apostolic tradition point out that Paul says, "''they''", in reference to others who believe in the resurrection of the dead. He does not say, "Else what shall '''we''' do which are baptized for the dead, if the dead rise not at all? why are '''we''' then baptized for the dead?" He does not say this. If baptism for the dead had been Christian doctrine they reason that Paul would have included it as a practice that "we" Christians perform on behalf of the dead as a [[Corporal and spiritual works of mercy|work of mercy]]. There is no evidence from the first centuries of Christianity in the writings of the [[Apostolic Fathers]], the [[Ante-Nicene Fathers]], and the first seven [[Ecumenical council]]s of any mention of the practice of being baptized for the dead as being part of Christian [[doctrine]] and [[dogma]]. According to the [[Orthodox Church]] and the [[Catholic Church]] this practice was never a part of [[Apostolic Tradition]]. No Protestant denomination practices baptism for the dead. It is unknown in the [[Church of Christ]]. For this reason the Mormon doctrine of baptizing for the dead is not Christian.

Those who deny that baptism on behalf of the dead was ever part of Christian doctrine and apostolic tradition point out that Paul says, "''they''", in reference to others who believe in the resurrection of the dead. He does not say, "Else what shall '''we''' do which are baptized for the dead, if the dead rise not at all? why are '''we''' then baptized for the dead?" He does not say this. If baptism for the dead had been Christian doctrine they reason that Paul would have included it as a practice that "we" Christians perform on behalf of the dead as a [[Corporal and spiritual works of mercy|work of mercy]]. There is no evidence from the first centuries of Christianity in the writings of the [[Apostolic Fathers]], the [[Ante-Nicene Fathers]], and the first seven [[Ecumenical council]]s of any mention of the practice of being baptized for the dead as being part of Christian [[doctrine]] and [[dogma]]. According to the [[Orthodox Church]] and the [[Catholic Church]] this practice was never a part of [[Apostolic Tradition]]. No Protestant denomination practices baptism for the dead. It is unknown in the [[Church of Christ]]. For this reason the Mormon doctrine of baptizing for the dead is seen by many as not Christian.

==Universalists==

==Universalists==