Changes

==Earliest historical mention of infant baptism: A.D. 185==

==Earliest historical mention of infant baptism: A.D. 185==

The earliest explicit mention of infant baptism is found A.D. 185 in [[Irenaeus]], ''Against Heresies'', Book II, Chapter 22:4. <ref>[http://www.newadvent.org/fathers/0103222.htm Against Heresies (Book II, Chapter 22) - Catholic Encyclopedia (newadvent.org)] ''scroll down to paragraph 4''.</ref>

The earliest explicit mention of infant baptism is found A.D. 185 in [[Irenaeus]], ''Against Heresies'', Book II, Chapter 22:4.<ref>[http://www.newadvent.org/fathers/0103222.htm Against Heresies (Book II, Chapter 22) - Catholic Encyclopedia (newadvent.org)] ''scroll down to paragraph 4''.</ref>

:"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." (<small>''boldface emphasis added''</small>)

:"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." (<small>''boldface emphasis added''</small>)

This is a direct reference to John 3:3-5:{{cquote|³ Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.<br>⁴ Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?<br>⁵ Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and ''of'' the Spirit, he cannot enter into the kingdom of God. <br>—[[King James Bible]]}}

This is a direct reference to John 3:3-5:{{cquote|³ Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.<br>⁴ Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?<br>⁵ Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and ''of'' the Spirit, he cannot enter into the kingdom of God. <br>—[[King James Bible]] (KJV)}}

The Greek New Testament word for "man" here is '''τις''' ''tis'' "anyone".<ref>See [http://biblehub.com/greek/5100.htm Strong's number ''5100''. '''τις''' ''tis'' "''some'' or ''any'' person or object:— any ''one''.]</ref>  

The Greek New Testament word for "man" here is '''τις''' ''tis'' "anyone".<ref>See [http://biblehub.com/greek/5100.htm Strong's number ''5100''. '''τις''' ''tis'' "''some'' or ''any'' person or object:— any ''one''.]</ref>  

The next earliest mention of infant baptism is A.D. 200 in [[Tertullian]], in his [[treatise]] ''On Baptism''. The very first words of ''On Baptism'' show the doctrine of "regenerative baptism"  

The next earliest mention of infant baptism is A.D. 200 in [[Tertullian]], in his [[treatise]] ''On Baptism''. The very first words of ''On Baptism'' show the doctrine of "regenerative baptism"  

:{{cquote|Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life! … [''And further on he says''] All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying.<ref>See the article [http://shamelesspopery.com/does-tertullian-reject-infant-baptism/ Does Tertullian Reject Infant Baptism? Joe Heschmeyer - Shameless Popery (shamelesspopery.com)] —''a critical clarification of the context of Tertullian's treatise.''<br>See the text: [http://www.newadvent.org/fathers/0321.htm Tertullian: On Baptism (newadvent.org)]</ref>}}  

:{{cquote|Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life! … [''And further on he says''] All waters, therefore, in virtue of the pristine privilege of their origin, do, after invocation of God, attain the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from Himself; and being thus sanctified, they imbibe at the same time the power of sanctifying.<ref>See the article [http://shamelesspopery.com/does-tertullian-reject-infant-baptism/ Does Tertullian Reject Infant Baptism? Joe Heschmeyer - Shameless Popery (shamelesspopery.com)] —''a critical clarification of the context of Tertullian's treatise.''<br>See the text: [http://www.newadvent.org/fathers/0321.htm Tertullian: On Baptism (newadvent.org)]</ref>}}  

His treatise on baptism shows throughout that baptism saves from sins and that infant baptism is a practice accepted in the early church. The [[Ante-Nicene Fathers|early Church Fathers]] are unanimous in their belief in regenerative baptism, that Baptism actually saves us (as 1 Peter 3:21 explicitly says), by causing us to be born again by water and the Spirit (John 3:5); that it actually washes away our sins (Acts 22:16; Ephesians 5:26), and creates in us a clean heart (Hebrews 10:22), making us new creatures (2&nbsp;Corinthians 5:17; Galatians 6:15), enabling us to approach God (Hebrews 10:22), all of which is prophesied by Ezekiel 36:25-27.{{cquote|Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.<br>A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.<br>And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do ''them''.<br>—Ezekiel 36:25-27 (KJV)}}Whole families who converted to Christ had all of their members baptized into him, including infants, that they all might belong to God.<ref>1 Corinthians 12:13; Galatians 3:27.</ref> All who were in immanent danger of death were immediately baptized, using available water, even if only a few drops; and if they were unconscious, all who were unable to request baptism, including infants, to save them from damnation. Tertullian does not denounce the practice of infant baptism but urges that the sacrament be delayed until after the period of innocence because it is holy, and even much later, even in the case of adults, especially the young and unmarried, and elders, because of the danger of committing a mortal sin, which some at that time believe cannot be forgiven after baptism, based on their particular controversial interpretation of Hebrews 6:4-6.<ref>It has been said that this is why [[Constantine]] delayed his own baptism until just before he died.</ref> The references to (i) being enlightened, (ii) tasting the heavenly gift, and (iii) becoming partakers of the Holy Spirit, (iv) falling away, and (v) repentance, are interpreted in general by all as references to Baptism, Communion, Confirmation, [[Apostasy]], and Confession, respectively.{{cquote|For ''it is'' impossible for those who were once enlightened [Baptism], and have tasted of the heavenly gift [Eucharist], and were made partakers of the Holy Ghost [Confirmation],<br>And have tasted the good word of God, and the powers of the world to come,<br>If they shall fall away [Apostasy], to renew them again unto repentance [Confession]; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.<br>—Hebrews 6:4-6 (KJV)}}Not everyone agrees with Tertullian's recommendation that baptism is best delayed, because of the belief that baptism actually cleanses the soul, washing away sins. "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." Acts 22:16. He held the opinion that baptism alone, which could not be repeated, is the only, unique and singular means of forgiveness of sins. The controversial opinion of some strict moral rigorists that ''no mortal sin can ever be forgiven'' was rejected in the condemnation of the heresy of Novatianism,<ref>See [http://earlychristianwritings.com/novatian.html Novatian - Early Christian Writings- New Testament (earlychristianwritings.com)]<br> [http://www.newadvent.org/cathen/11138a.htm Novatian and Novatianism - Catholic Encyclopedia (newadvent.org)]<br> [https://orthodoxwiki.org/Novatian Novatian (orthodoxWiki.org)].</ref> in favor of the Catholic doctrine that there is no sin that cannot be forgiven by Christ in the [[Sacrament of Penance and Reconciliation|sacrament of confession]] before death.<ref>See [http://biblehub.com/commentaries/1_john/5-16.htm 1 John 1:8-10 and 1 John 5:16.]</ref> The only exception is [[blasphemy]] against the Holy Spirit.<ref>Matthew 12:30-37; Mark 3:28-30; Luke 12:10; John 8:42-50.</ref> The predominant orthodox catholic doctrine held that as people spoke against Jesus, so they speak against his body, against his household the church (as Novatian did).<ref>1 Timothy 3:15; Matthew 10:25; 12:24, 27; Mark 3:22; Luke 11:14-23.</ref> As blasphemy against the Son of Man is forgiven, so blasphemy against his body the church is forgiven. As blasphemy against the Holy Spirit in Jesus is not forgiven, in this world or in the world to come, so blasphemy against the Holy Spirit of his body the church, as the One working <ref>1 Corinthians 12:6; Philippians 2:13; Romans 8:1-14.</ref> in the sacraments and ministries of healing and attested miracles in his body,<ref>1 Corinthians 12:4-28.</ref> is not forgiven, in this world or in the world to come. And as blasphemy against the Bride of Christ is forgiven, so blasphemy against the Spirit dwelling in Her and ruling Her, as being in reality the evil spirit of [[Antichrist]] and [[Satan#Beelzebub|Satan]], is not forgiven, either in this world or in the world to come.<ref>Matthew 5:11-12; 1 Peter 2:4-10; John 3:29-36; Revelation 19:6-9; 22:14-15; 17.</ref> {{cquote|If ye be reproached for the name of Christ, happy ''are ye''; for the spirit of glory and of God resteth upon you''':''' on their part he is evil spoken of, but on your part he is glorified.<br>—[https://www.biblehub.com/1_peter/4-14.htm 1 Peter 4:14 (KJV)]}}

His treatise on baptism shows throughout that baptism saves from sins and that infant baptism is a practice accepted in the early church. The [[Ante-Nicene Fathers|early Church Fathers]] are unanimous in their belief in regenerative baptism, that Baptism actually saves us (as [https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=RSVCE 1 Peter 3:21 explicitly says]), by causing us to be born again by water and the Spirit ([https://www.biblegateway.com/passage/?search=John+3%3A5&version=RSVCE John 3:5]); that it actually washes away our sins ([https://www.biblegateway.com/passage/?search=Acts+22%3A16&version=RSVCE Acts 22:16]; [https://www.biblegateway.com/passage/?search=Ephesians+5%3A26&version=RSVCE Ephesians 5:26]), and creates in us a clean heart ([https://www.biblegateway.com/passage/?search=Hebrews+10%3A22&version=RSVCE Hebrews 10:22]), making us new creatures ([https://www.biblegateway.com/passage/?search=2+Corinthians+5%3A17&version=RSVCE 2&nbsp;Corinthians 5:17]; [https://www.biblegateway.com/passage/?search=Galatians+6%3A15&version=RSVCE Galatians 6:15]), enabling us to approach God (Hebrews 10:22), all of which is prophesied by Ezekiel 36:25-27.{{cquote|Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.<br>A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.<br>And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do ''them''.<br>—Ezekiel 36:25-27 (KJV)}}Whole families who converted to Christ had all of their members baptized into Jesus, including infants, that they all might belong to God.<ref>1 Corinthians 12:13; Galatians 3:27.</ref> All who were in immanent danger of death were immediately baptized, using available water, even if only a few drops; and if they were unconscious, all who were unable to request baptism, including infants, to save them from damnation. Tertullian does not denounce the practice of infant baptism but urges that the sacrament be delayed until after the period of innocence because it is holy and a "heavy responsibility", and even much later, even in the case of adults, especially the young and unmarried who are subject to great temptations, and elders, because of the danger of committing a mortal sin, which some at that time believe cannot be forgiven after baptism, based on their particular controversial interpretation of Hebrews 6:4-6.<ref>It has been said that this is why [[Constantine]] delayed his own baptism until just before he died.</ref> The references to (i) being enlightened, (ii) tasting the heavenly gift, (iii) becoming partakers of the Holy Spirit, (iv) falling away, and (v) repentance, are interpreted in general by all as references to Baptism, Communion, Confirmation, [[Apostasy]], and Confession, respectively.{{cquote|For ''it is'' impossible for those who were once enlightened [Baptism], and have tasted of the heavenly gift [Eucharist], and were made partakers of the Holy Ghost [Confirmation],<br>And have tasted the good word of God, and the powers of the world to come,<br>If they shall fall away [Apostasy], to renew them again unto repentance [Confession]; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.<br>—Hebrews 6:4-6 (KJV)}}Not everyone agrees with Tertullian's recommendation that baptism is best delayed, because of the belief that baptism actually cleanses the soul, washing away sins. "And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord." Acts 22:16. He held the opinion that baptism alone, which could not be repeated, is the only, unique and singular means of forgiveness of sins. The controversial opinion of some very intolerant strict moral rigorists that ''no mortal sin can ever be forgiven'' was rejected in the condemnation of the heresy of Novatianism,<ref>See [http://earlychristianwritings.com/novatian.html Novatian - Early Christian Writings- New Testament (earlychristianwritings.com)]<br> [http://www.newadvent.org/cathen/11138a.htm Novatian and Novatianism - Catholic Encyclopedia (newadvent.org)]<br> [https://orthodoxwiki.org/Novatian Novatian (orthodoxWiki.org)].</ref> in favor of the Catholic doctrine that there is no sin that cannot be forgiven by Christ in the [[Sacrament of Penance and Reconciliation|sacrament of confession]] before death.<ref>See [http://biblehub.com/commentaries/1_john/5-16.htm 1 John 1:8-10 and 1 John 5:16.]</ref> The only exception is [[blasphemy]] against the Holy Spirit.<ref>[https://www.biblegateway.com/passage/?search=Matthew+12%3A30-37&version=RSVCE Matthew 12:30-37]; [https://www.biblegateway.com/passage/?search=Mark+3%3A28-30&version=RSVCE Mark 3:28-30]; [https://www.biblegateway.com/passage/?search=Luke+12%3A10&version=RSVCE Luke 12:10]; [https://www.biblegateway.com/passage/?search=John+8%3A42-50&version=RSVCE John 8:42-50].</ref> The predominant orthodox catholic doctrine held that just as people spoke against Jesus, so they speak against his body, against his household the church (as Novatian did).<ref>1 Timothy 3:15]; [https://www.biblegateway.com/passage/?search=Matthew+10%3A25&version=RSVCE Matthew 10:25]; [https://www.biblegateway.com/passage/?search=Matthew+12%3A24&version=RSVCE 12:24], 27]; [https://www.biblegateway.com/passage/?search=Mark+3%3A22&version=RSVCE Mark 3:22]; [https://www.biblegateway.com/passage/?search=Luke+11%3A14-23&version=RSVCE Luke 11:14-23].</ref> As blasphemy against the Son of Man is forgiven, so blasphemy against his body the church is forgiven. As blasphemy against the Holy Spirit in Jesus is not forgiven, in this world or in the world to come, so blasphemy against the Holy Spirit of his body the church, as the One working <ref>[https://www.biblegateway.com/passage/?search=1+Corinthians+12%3A6&version=RSVCE 1 Corinthians 12:6]; [https://www.biblegateway.com/passage/?search=Philippians+2%3A13&version=RSVCE Philippians 2:13]; [https://www.biblegateway.com/passage/?search=Romans+8%3A1-14&version=RSVCE Romans 8:1-14].</ref> in the sacraments and ministries of healing and attested miracles in his body,<ref>[https://www.biblegateway.com/passage/?search=1+Corinthians+12%3A4-28&version=RSVCE 1 Corinthians 12:4-28].</ref> is not forgiven, in this world or in the world to come. And as blasphemy against the Bride of Christ is forgiven, so blasphemy against the Spirit dwelling in Her and ruling Her, as being in reality the evil spirit of [[Antichrist]] and [[Satan#Lucifer|Satan]], is not forgiven, either in this world or in the world to come.<ref>[https://www.biblegateway.com/passage/?search=Matthew+5%3A11-12&version=RSVCE Matthew 5:11-12]; [https://www.biblegateway.com/passage/?search=1+Peter+2%3A4-10&version=RSVCE 1 Peter 2:4-10]; [https://www.biblegateway.com/passage/?search=John+3%3A29-36&version=RSVCE John 3:29-36]; [https://www.biblegateway.com/passage/?search=Revelation+19%3A6-9&version=RSVCE Revelation 19:6-9]; [https://www.biblegateway.com/passage/?search=Revelation+22%3A14-15&version=RSVCE 22:14-15] [https://www.biblegateway.com/passage/?search=Revelation+22%3A17&version=RSVCE and 17].</ref> {{cquote|If ye be reproached for the name of Christ, happy ''are ye''; for the spirit of glory and of God resteth upon you''':''' on their part he is evil spoken of, but on your part he is glorified.<br>—[https://www.biblehub.com/1_peter/4-14.htm 1 Peter 4:14 (KJV)]}}

==Controversy based on interpretations of Scripture==

==Controversy based on interpretations of Scripture==

This passage in verses 15-16, is often used to argue in favor of [[Baptism#Baptismal regeneration|infant baptism]], with the reasoning that if the grace of blessing by Christ can be received by the soul of an infant, by "babies", as here in this text of Luke, then the grace of baptism unto salvation can also be received by the soul of a baby, and no one is justified in hindering or opposing the practice of infant baptism, which the ancient church fathers testified comes from the teaching of the apostles, traceable by tradition back to the first century of the [[Early Christianity|early church]].<br>Compare [http://biblehub.com/multi/john/3-5.htm John 3:5] and [http://biblehub.com/commentaries/john/3-5.htm commentaries].<br>See [http://biblehub.com/multi/1_peter/3-21.htm 1 Peter 3:21] and [http://biblehub.com/commentaries/1_peter/3-21.htm commentaries].

This passage in verses 15-16, is often used to argue in favor of [[Baptism#Baptismal regeneration|infant baptism]], with the reasoning that if the grace of blessing by Christ can be received by the soul of an infant, by "babies", as here in this text of Luke, then the grace of baptism unto salvation can also be received by the soul of a baby, and no one is justified in hindering or opposing the practice of infant baptism, which the ancient church fathers testified comes from the teaching of the apostles, traceable by tradition back to the first century of the [[Early Christianity|early church]].<br>Compare [http://biblehub.com/multi/john/3-5.htm John 3:5] and [http://biblehub.com/commentaries/john/3-5.htm commentaries].<br>See [http://biblehub.com/multi/1_peter/3-21.htm 1 Peter 3:21] and [http://biblehub.com/commentaries/1_peter/3-21.htm commentaries].

Christian Evangelicals and Fundamentalists argue that infants, "babies", are incapable of repentance and of committing any personal sins, and therefore baptizing them once, as infants, as an act never to be repeated, deprives them of obeying the commandment to "'''''Repent, and be baptized''''' every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the Holy Ghost." '''Acts 2:38'''. All Christians admit that the New Testament teaches that believers, "the saints", can sin after being baptized ("post-baptismal sins") and that they can again "''repent''" and confess their sins and be forgiven and be saved, according to 1&nbsp;John 1:8-9 and John 20:21-23; also Matthew 18:15-18; James 5:13-20. Catholics teach that for those who have been baptized as infants, as well as adults who have been baptized, sins committed after baptism can be forgiven, and for this purpose the [[Sacrament of Penance and Reconciliation]] called Confession was instituted by Christ. For this reason Catholics respond that infant baptism does not deprive the baptized person of obeying the commandment to repent, having already been baptized. They '''are''' baptized, '''being''' Christians "''from infancy''",<ref>See 2 Timothy 3:14-17</ref> and they repent, fulfilling the command "Repent, ''and'' '''be''' baptized". They repent, and they '''are''' (already) baptized, both together, the one and the other being fulfilled. "''I '''am''' baptized,'' '''and''' ''I repent of my sins''." The church fathers have also called Sacramental Confession a "laborious form of baptism", a "second baptism".<ref>Compare [http://biblehub.com/commentaries/john/13-10.htm John 13:10]

Christian Evangelicals and Fundamentalists argue that infants, "babies", are incapable of repentance and of committing any personal sins, and therefore baptizing them once, as infants, as an act never to be repeated, deprives them of obeying the commandment to "'''''Repent, and be baptized''''' every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the Holy Ghost." [http://biblehub.com/acts/2-38.htm '''Acts 2:38''']. All Christians admit that the New Testament teaches that believers, "the saints", can sin after being baptized ("post-baptismal sins") and that they can again "''repent''" and confess their sins and be forgiven and be saved, according to [https://www.biblegateway.com/passage/?search=1+John+1%3A8-9&version=RSVCE 1&nbsp;John 1:8-9] and [https://www.biblegateway.com/passage/?search=John+20%3A21-23&version=RSVCE John 20:21-23]; also [https://www.biblegateway.com/passage/?search=Matthew+18%3A15-18&version=RSVCE Matthew 18:15-18]; [https://www.biblegateway.com/passage/?search=James+5%3A13-20&version=RSVCE James 5:13-20]. Catholics teach that for those who have been baptized as infants, as well as adults who have been baptized, sins committed after baptism can be forgiven, and for this purpose the [[Sacrament of Penance and Reconciliation]] commonly called Confession was instituted by Christ. For this reason Catholics respond that infant baptism does not deprive the baptized person of obeying the commandment to repent, having already been baptized. They '''are''' baptized, '''being''' Christians "''from infancy''",<ref>See [https://www.biblegateway.com/passage/?search=2+Timothy+3%3A14-17&version=RSVCE 2 Timothy 3:14-17].</ref> and they repent, fulfilling the command "Repent, ''and'' '''be''' baptized". They repent, and they '''are''' (already) baptized, both together, the one and the other being fulfilled. "''I '''am''' baptized,'' '''and''' ''I repent of my sins''." The church fathers have also called Sacramental Confession a "laborious form of baptism", a "second baptism".<ref>Compare [http://biblehub.com/commentaries/john/13-10.htm John 13:10]

*[http://stmaryvalleybloom.org/scrutiny.html Scrutinies, Exorcism, Confession as Second Baptism, Cremation (stmaryvalleybloom.org)] —''the only available format of this page is a typewritten text'' (well-worth reading, however)

*[http://stmaryvalleybloom.org/scrutiny.html Scrutinies, Exorcism, Confession as Second Baptism, Cremation (stmaryvalleybloom.org)] —''the only available format of this page is a typewritten text'' (well-worth reading, however)

*[https://suscopts.org/resources/literature/271/confession-second-baptism/ Confession: Second Baptism, Bishop Youssef, Bishop, Coptic Orthodox Diocese of the Southern United States (suscopts.org)]

*[https://suscopts.org/resources/literature/271/confession-second-baptism/ Confession: Second Baptism, Bishop Youssef, Bishop, Coptic Orthodox Diocese of the Southern United States (suscopts.org)]

*[https://www.churchfathers.org/confession Church Fathers - Confession (churchfathers.org)]</ref> Christian Evangelicals and Fundamentalists are not persuaded by this argument, which seems to them to be an exercise in [[casuistry]],<ref>See [[Eisegesis]] and [[Cafeteria Christianity]]; also Titus 3:9-10; 1&nbsp;Timothy 6:3-5; 2&nbsp;Peter 1:20-21; 3:15-17.</ref> which ignores the distinction of a simple interpretation of the obviously plain and simple reading of Peter's word "repent (first), and (then) be baptized". If babies and infants and the unborn in the womb are incapable of repentance and do not know what it means, then they cannot (yet) qualify for baptism.

*[https://www.churchfathers.org/confession Church Fathers - Confession (churchfathers.org)]</ref> Christian Evangelicals and Fundamentalists are not persuaded by this argument, which seems to them to be an exercise in [[casuistry]],<ref>See [[Eisegesis]] and [[Cafeteria Christianity]]; also [https://www.biblegateway.com/passage/?search=Titus+3%3A9-10&version=RSVCE Titus 3:9-10]; [https://www.biblegateway.com/passage/?search=1+Timothy+6%3A3-5&version=RSVCE 1&nbsp;Timothy 6:3-5]; [https://www.biblegateway.com/passage/?search=2+Peter+1%3A20-21&version=RSVCE 2&nbsp;Peter 1:20-21]; [https://www.biblegateway.com/passage/?search=2+Peter+3%3A15-17&version=RSVCE 3:15-17].</ref> which ignores the distinction of a simple interpretation of the obviously plain and simple reading of Peter's word "repent (first), and (then) be baptized". If babies and infants and the unborn in the womb are incapable of repentance and do not know what it means, then they cannot (yet) qualify for baptism.

According to the Bible, even infants and those in the womb are able to praise God or go astray from him by sin. See the following:

According to the Bible, even infants and those in the womb are able to praise God or go astray from him by sin. See the following:

Apologists for infant baptism respond that Jesus was countermanding his disciples' refusal of infants, babies, being brought to him for his blessing, and that even infants, babies, incapable of conscious choice, can receive the blessing of Jesus from heaven in baptism. They also point to [https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=NRSVCE 1&nbsp;Peter 3:21] and [https://www.biblegateway.com/passage/?search=Ephesians+5%3A25-27&version=NRSVCE Ephesians 5:25b-27], teaching that according to the Bible baptism [[Salvation|saves]] us now, and that Jesus sanctifies and cleanses his church with the washing of water with the word, to present the whole church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. They point to the fact that Paul teaches that baptism replaces [[circumcision]], which is done when a child is only eight days old, which made that baby a member of the people of God, to be raised and taught the way of the Lord in truth. [https://www.biblegateway.com/passage/?search=Colossians+2%3A9-14&version=NRSVCE Colossians 2:9-14].  They say this has always been the "tradition" by "word" as handed down from the apostles of the Lord, that whole "households" and "all their families" with all "your children" were baptized.<ref>[https://preachersinstitute.com/2016/11/23/infant-baptism-biblical/ On Infant Baptism – Is it Biblical? Fr. John Peck - Preachers Institute: The World's Premier Online Orthodox Christian Homiletics Resource (preachersinstitute.com)]</ref> Those "household" passages of the New Testament do not exclude children and infants, neither are they explicitly included, although Acts 21:5-6 mentions wives and children bringing Paul on his way. No minimum age of accountability is mentioned in the New Testament as a requirement of eligibility for baptism into Christ. Nowhere do we read of children raised in believing households reaching the age of reason and then being baptized.

Apologists for infant baptism respond that Jesus was countermanding his disciples' refusal of infants, babies, being brought to him for his blessing, and that even infants, babies, incapable of conscious choice, can receive the blessing of Jesus from heaven in baptism. They also point to [https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=NRSVCE 1&nbsp;Peter 3:21] and [https://www.biblegateway.com/passage/?search=Ephesians+5%3A25-27&version=NRSVCE Ephesians 5:25b-27], teaching that according to the Bible baptism [[Salvation|saves]] us now, and that Jesus sanctifies and cleanses his church with the washing of water with the word, to present the whole church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. They point to the fact that Paul teaches that baptism replaces [[circumcision]], which is done when a child is only eight days old, which made that baby a member of the people of God, to be raised and taught the way of the Lord in truth. [https://www.biblegateway.com/passage/?search=Colossians+2%3A9-14&version=NRSVCE Colossians 2:9-14].  They say this has always been the "tradition" by "word" as handed down from the apostles of the Lord, that whole "households" and "all their families" with all "your children" were baptized.<ref>[https://preachersinstitute.com/2016/11/23/infant-baptism-biblical/ On Infant Baptism – Is it Biblical? Fr. John Peck - Preachers Institute: The World's Premier Online Orthodox Christian Homiletics Resource (preachersinstitute.com)]</ref> Those "household" passages of the New Testament do not exclude children and infants, neither are they explicitly included, although Acts 21:5-6 mentions wives and children bringing Paul on his way. No minimum age of accountability is mentioned in the New Testament as a requirement of eligibility for baptism into Christ. Nowhere do we read of children raised in believing households reaching the age of reason and then being baptized.

:[https://www.biblegateway.com/passage/?search=Romans+6%3A3-11&version=KJV Romans 6:3-11]; [https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=KJV 1 Peter 3:21]; [https://www.biblegateway.com/passage/?search=Hebrews+10%3A19-22&version=KJV Hebrews 10:19-22]; [https://www.biblegateway.com/passage/?search=Acts+22%3A16&version=KJV Acts 22:16]; [https://www.biblegateway.com/passage/?search=Ephesians+5%3A25-27&version=KJV Ephesians 5:25-27]; [https://www.biblegateway.com/passage/?search=Luke+18%3A15-17&version=KJV Luke 18:15-17]; [https://www.biblegateway.com/passage/?search=2+Thessalonians+2%3A13-15&version=KJV 2 Thessalonians 2:13-15]; [https://www.biblegateway.com/passage/?search=Hebrews+13%3A17&version=KJV Hebrews 13:17]; [https://www.biblegateway.com/passage/?search=2+Timothy+2%3A2&version=KJV 2 Timothy 2:2], [https://www.biblegateway.com/passage/?search=2+Timothy+2%3A23-25&version=KJV 23-25]; [https://www.biblegateway.com/passage/?search=Jude+1%3A3&version=KJV Jude 3]; [https://www.biblegateway.com/passage/?search=2+Peter+3%3A14-18&version=KJV 2 Peter 3:14-18]; [https://www.biblegateway.com/passage/?search=Acts+2%3A39&version=KJV Acts 2:39]; [https://www.biblegateway.com/passage/?search=Acts+11%3A14&version=KJV 11:14]; [https://www.biblegateway.com/passage/?search=Acts+16%3A15&version=KJV 16:15], [https://www.biblegateway.com/passage/?search=Acts+16%3A31&version=KJV 31], [https://www.biblegateway.com/passage/?search=Acts+16%3A33&version=KJV 33]; [https://www.biblegateway.com/passage/?search=Acts+18%3A8&version=KJV 18:8].  

:[https://www.biblegateway.com/passage/?search=Romans+6%3A3-11&version=KJV Romans 6:3-11]; [https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=KJV 1 Peter 3:21]; [https://www.biblegateway.com/passage/?search=Hebrews+10%3A19-22&version=KJV Hebrews 10:19-22]; [https://www.biblegateway.com/passage/?search=Acts+22%3A16&version=KJV Acts 22:16]; [https://www.biblegateway.com/passage/?search=Ephesians+5%3A25-27&version=KJV Ephesians 5:25-27]; [https://www.biblegateway.com/passage/?search=Luke+18%3A15-17&version=KJV Luke 18:15-17]; [https://www.biblegateway.com/passage/?search=2+Thessalonians+2%3A13-15&version=KJV 2 Thessalonians 2:13-15]; [https://www.biblegateway.com/passage/?search=Hebrews+13%3A17&version=KJV Hebrews 13:17]; [https://www.biblegateway.com/passage/?search=2+Timothy+2%3A2&version=KJV 2 Timothy 2:2], [https://www.biblegateway.com/passage/?search=2+Timothy+2%3A23-25&version=KJV 23-25]; [https://www.biblegateway.com/passage/?search=Jude+1%3A3&version=KJV Jude 3]; [https://www.biblegateway.com/passage/?search=2+Peter+3%3A14-18&version=KJV 2 Peter 3:14-18]; [https://www.biblegateway.com/passage/?search=Acts+2%3A39&version=KJV Acts 2:39]; [https://www.biblegateway.com/passage/?search=Acts+11%3A14&version=KJV 11:14]; [https://www.biblegateway.com/passage/?search=Acts+16%3A15&version=KJV 16:15], [https://www.biblegateway.com/passage/?search=Acts+16%3A31&version=KJV 31], [https://www.biblegateway.com/passage/?search=Acts+16%3A33&version=KJV 33]; [https://www.biblegateway.com/passage/?search=Acts+18%3A8&version=KJV 18:8].  

The cleansing of the soul from sin and the supernatural faith implanted in the soul by baptism is, in the case of baptized infants, a "seed"remaining in the soul,<ref>[http://biblehub.com/1_john/3-9.htm 1 John 3:9 (KJV)]</ref> to be nurtured and encouraged by the upbringing and teaching of the parents and the Christian doctrine of the church they belong to. Devout Christian parents who have their infants baptized, take upon themselves the duty to raise their children to understand that because of their baptism into Christ they are [[Duty|obligated]] to dedicate their whole lives to living the Christian life in obedience to Christ, and that to refuse to do so after they are old enough to understand is a very serious sin of rebellion against God himself, punishable by condemnation to [[hell]] for all eternity if, having known the truth, they do not repent of their conscious refusal to live a Christian life of holiness in obedience to Christ Jesus the Lord before they die.

The cleansing of the soul from sin and the supernatural faith implanted in the soul by baptism is, in the case of baptized infants, a "seed"remaining in the soul,<ref>[http://biblehub.com/1_john/3-9.htm 1 John 3:9 (KJV)]</ref> to be nurtured and encouraged by the upbringing and teaching of the parents and the Christian doctrine of the church they belong to. Devout Christian parents who have their infants baptized, take upon themselves the duty to raise their children to understand that because of their baptism into Christ they are [[Duty|obligated]] to dedicate their whole lives to living the Christian life in obedience to Christ, and that to refuse to do so after they are old enough to understand is a very serious sin of rebellion against God himself, punishable by condemnation to [[hell]] for all eternity if, having known the truth, they do not repent of their conscious refusal to live a Christian life of holiness in obedience to Christ Jesus the Lord before they die. They have been taught that as Israelites, consecrated to God by the rite of circumcision when they were babies, passed from life to death, by betraying the covenant of God in Moses, so those infants baptized into Christ, kill the baptismal gift of spiritual life within them, after reaching the age of understanding, by committing mortal sins, and wound it by sins that are not mortal (venial sins).<ref>Ezekiel 18:24] (context 18:5-28]); 1 John 5:16-17].</ref>

This doctrine of "regenerative baptism" which causes an [[Ontology|ontological change]] that actually cleanses and washes away sins, by effecting in the soul a new supernatural life directly infused by the "washing of water with the word", is found by apologists for infant baptism in the following scriptural texts:

This doctrine of "regenerative baptism" which causes an [[Ontology|ontological change]] that actually cleanses and washes away sins, by effecting in the soul a new supernatural life directly infused by the "washing of water with the word", is found by apologists for infant baptism in the following scriptural texts:

:[https://www.biblegateway.com/passage/?search=Ezekiel+11%3A19-20&version=NRSVCE Ezekiel 11:19-20]; [https://www.biblegateway.com/passage/?search=Ezekiel+36%3A25-29&version=NRSVCE 36:25-29a]; [https://www.biblegateway.com/passage/?search=Jeremiah+24%3A7&version=NRSVCE Jeremiah 24:7]; [https://www.biblegateway.com/passage/?search=Jeremiah+31%3A31-33&version=NRSVCE 31:31-33]; [https://www.biblegateway.com/passage/?search=Titus+3%3A5-6&version=NRSVCE Titus 3:5-6]; [https://www.biblegateway.com/passage/?search=2+Peter+1%3A9&version=NRSVCE 2&nbsp;Peter 1:9]; [https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=NRSVCE 1&nbsp;Peter 3:21]; [https://www.biblegateway.com/passage/?search=Ephesians+5%3A25-27&version=NRSVCE Ephesians 5:25b-27]; [https://www.biblegateway.com/passage/?search=Colossians+2%3A9-14&version=NRSVCE Colossians 2:9-14]; [https://www.biblegateway.com/passage/?search=Colossians+2%3A9-14&version=NRSVCE 2&nbsp;Corinthians 5:17]; and [https://www.biblegateway.com/passage/?search=Colossians+2%3A9-14&version=NRSVCE Galatians 6:15].

:[https://www.biblegateway.com/passage/?search=Ezekiel+11%3A19-20&version=NRSVCE Ezekiel 11:19-20]; [https://www.biblegateway.com/passage/?search=Ezekiel+36%3A25-29&version=NRSVCE 36:25-29a]; [https://www.biblegateway.com/passage/?search=Jeremiah+24%3A7&version=NRSVCE Jeremiah 24:7]; [https://www.biblegateway.com/passage/?search=Jeremiah+31%3A31-33&version=NRSVCE 31:31-33]; [https://www.biblegateway.com/passage/?search=Titus+3%3A5-6&version=NRSVCE Titus 3:5-6]; [https://www.biblegateway.com/passage/?search=2+Peter+1%3A9&version=NRSVCE 2&nbsp;Peter 1:9]; [https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=NRSVCE 1&nbsp;Peter 3:21]; [https://www.biblegateway.com/passage/?search=Ephesians+5%3A25-27&version=NRSVCE Ephesians 5:25b-27]; [https://www.biblegateway.com/passage/?search=Colossians+2%3A9-14&version=NRSVCE Colossians 2:9-14]; [https://www.biblegateway.com/passage/?search=Colossians+2%3A9-14&version=NRSVCE 2&nbsp;Corinthians 5:17]; and [https://www.biblegateway.com/passage/?search=Colossians+2%3A9-14&version=NRSVCE Galatians 6:15].

They point to these texts as teaching that according to the Bible baptism [[Salvation|saves]] us now by regeneration of the soul unto new life, as a "new creature", and that Jesus sanctifies and cleanses his church with the washing of water with the word as a [[sign]] of the cleansing of the soul by his blood, to present the whole church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. They point to the fact that Paul teaches by a [[Typology|typological]] [[analogy]] that baptism replaces [[circumcision]], which is done when a child is only eight days old, which made that baby a genuine member of the people of God, to be raised and taught the way of the Lord in truth, by the priests of the faith.<ref>[https://www.biblegateway.com/passage/?search=Malachi+2%3A4-7&version=NRSVCE Malachi 2:4-7]</ref>

They point to these texts as teaching that according to the Bible baptism [[Salvation|saves]] us now by regeneration of the soul unto new life, as a "new creature", and that Jesus sanctifies and cleanses his church with his blood by the washing of water with the word as a true [[sign]] of the cleansing of the soul by his blood, to present the whole church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. They point to the fact that Paul teaches by a [[Typology|typological]] [[analogy]] that baptism replaces [[circumcision]], which is done when a child is only eight days old, which made that tiny baby a genuine member of the people of God, to be raised and taught the way of the Lord in truth, by the priests of the faith.<ref>[https://www.biblegateway.com/passage/?search=Malachi+2%3A4-7&version=NRSVCE Malachi 2:4-7]</ref>

This doctrine of baptismal regeneration, which includes infant baptism, is repudiated as being totally against the teaching of the Bible. Abraham, our father in [[faith]], was converted, regenerated, forgiven and had righteousness reckoned (imputed) to him by faith (an unborn or newborn child cannot exercise faith), being circumcised in the heart by faith, apart from physical circumcision, baptism, or any other statute, or ordinance. Those who reject infant baptism as regenerative or salvific in any manner accept that the outward [[symbol]] of washing of water with the word is an [[ordinance]] to be faithfully obeyed, not a [[sacrament]], solely as an outward testimony to faith in the salvation of God through [[Belief|believing]] in the promises of Jesus Christ alone. They obey His ordained ordinances, including baptism, because by faith in Him they '''''are''''' regenerated, not in order to '''''be''''' regenerated; and as a result of '''''having''''' a new heart, not that they might receive a new heart.<ref>See [https://www.bing.com/search?q=a+concise+refutation+of+baptismal+regeneration%2C+by+james+p.+shelley.&form=EDGEAR&qs=PF&cvid=3f263ada36184adab3a65191ce7aba9c&cc=US&setlang=en-US&plvar=0 A Concise Refutation of Baptismal Regeneration, by James P. Shelley (bing.com)] <br> Also [https://arcapologetics.org/comparative-religion/baptismal-regeneration-refuted/ Baptismal Regeneration Refuted, By Robin A. Brace - Apologetics Resource Center(arcapologetics.org)]</ref>

This doctrine of baptismal regeneration, which includes infant baptism, is repudiated as being totally against the teaching of the Bible. Abraham, our father in [[faith]], was converted, regenerated, forgiven, and had righteousness reckoned (imputed) to him, by faith (an unborn or newborn child cannot exercise faith), being circumcised in the heart by faith, apart from physical circumcision, baptism, or any other statute, or ordinance. Those who reject infant baptism as regenerative or salvific in any manner accept that the outward [[symbol]] of washing of water with the word is simply an [[ordinance]] to be faithfully obeyed, not a [[sacrament]], solely as an outward testimony to faith in the salvation of God through [[Belief|believing]] in the promises of Jesus Christ alone. They obey His ordained ordinances, including baptism, because by faith in Him they '''''are''''' regenerated, not in order to '''''be''''' regenerated; and as a result of '''''having''''' a new heart, not that they might receive a new heart.<ref>See [https://www.bing.com/search?q=a+concise+refutation+of+baptismal+regeneration%2C+by+james+p.+shelley.&form=EDGEAR&qs=PF&cvid=3f263ada36184adab3a65191ce7aba9c&cc=US&setlang=en-US&plvar=0 A Concise Refutation of Baptismal Regeneration, by James P. Shelley (bing.com)] <br> Also [https://arcapologetics.org/comparative-religion/baptismal-regeneration-refuted/ Baptismal Regeneration Refuted, By Robin A. Brace - Apologetics Resource Center(arcapologetics.org)]</ref>

[https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=KJV '''1 Peter 3:21'''] in the King James Version states that baptism is "the answer of a good conscience toward God". The Greek word here translated as "answer" is  '''έπερώτημα''' ''eperotema'' <ref>[http://biblehub.com/greek/1906.htm Strong's number 1906 '''έπερώτημα''' ''eperotema'']</ref>, which means much more than a mere answer to a question. It means primarily [https://en.oxforddictionaries.com/usage/enquire-or-inquire “question,” “enquiry,” “inquiry”] as in a probing investigation or hearing and a trial by law before the examiners, the judge and the court. A true understanding according to ''[[Historical-critical method (Higher criticism)#The literal sense of scripture|the literal sense of scripture]]'' is found partly in the [[Forensics|forensic]] use of the Greek word for '''question''', '''έπερώτημα''' ''eperotema'', as including, like our word “examination,” both question and answer. Substantive evidence as an "exhibit" brought before the court is presented to the judge as an answer to the charge of the guilt or innocence of the accused. In a medical examination of the patient who has been healed the doctor can see for himself that the disease is cured, as in the case of an infant cured of a deadly communicable disease, and the evidence is presented to the chief medical examiner at the head of a medical panel of judges to answer the question of the possibility of any remaining [[pathology]] which could pose a risk to the health of the patient and to the community as a whole.<ref>See for example, [https://answersafrica.com/diseases-in-africa.html Top 10 Diseases in Africa - Most Deadly (answersafrica.com)]</ref> The "answer of a good conscience" by baptism in 1 Peter 3:21 is the New Testament [[Typology|antitype]] to the Old Testament type in the book of [[Leviticus]], the examination by the Levitical priests of an Israelite healed of [[leprosy]] to establish proof of having been cleansed by God, after which the ritual of cleansing was performed.<ref>See [https://biblehub.com/leviticus/14-34.htm Leviticus 14:34 "''I put a leprous disease on...''"] and [http://biblehub.com/commentaries/leviticus/14-34.htm multiple commentaries on Leviticus 14:34]. <br>See also [https://www.biblegateway.com/passage/?search=Deuteronomy+24%3A8&version=NRSVCE Deuteronomy 24:8] as a parallel to [https://www.biblegateway.com/passage/?search=Hebrews+12%3A15&version=NRSVCE Hebrews 12:15], [https://www.biblegateway.com/passage/?search=Hebrews+13%3A17&version=NRSVCE 13:17] and [https://www.biblegateway.com/passage/?search=John+20%3A23&version=NRSVCE John 20:23], <br>also the whole context of [https://www.biblegateway.com/passage/?search=Leviticus+13-14&version=NRSVCE Leviticus 13–14.]</ref>

[https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=KJV '''1 Peter 3:21'''] in the King James Version states that baptism is "the answer of a good conscience toward God". The Greek word here translated as "answer" is  '''έπερώτημα''' ''eperotema'' <ref>[http://biblehub.com/greek/1906.htm Strong's number 1906 '''έπερώτημα''' ''eperotema'']</ref>, which means much more than a mere answer to a question. It means primarily [https://en.oxforddictionaries.com/usage/enquire-or-inquire “question,” “enquiry,” “inquiry”] as in a probing investigation or hearing and a trial by law before the examiners, the judge and the court. A true understanding according to ''[[Historical-critical method (Higher criticism)#The literal sense of scripture|the literal sense of scripture]]'' is found partly in the [[Forensics|forensic]] use of the Greek word for '''question''', '''έπερώτημα''' ''eperotema'', as including, like our word “examination,” both question and answer. Substantive evidence as an "exhibit" brought before the court is presented to the judge as an answer to the charge of the guilt or innocence of the accused. In a medical examination of the patient who has been healed the doctor can see for himself that the disease is cured, as in the case of an infant cured of a deadly communicable disease, and the evidence is presented to the chief medical examiner at the head of a medical panel of judges to answer the question of the possibility of any remaining [[pathology]] which could pose a risk to the health of the patient and to the community as a whole.<ref>See for example, [https://answersafrica.com/diseases-in-africa.html Top 10 Diseases in Africa - Most Deadly (answersafrica.com)]</ref> The "answer of a good conscience" by baptism in 1 Peter 3:21 is the New Testament [[Typology|antitype]] to the Old Testament type in the book of [[Leviticus]], the examination by the Levitical priests of an Israelite healed of [[leprosy]] to establish proof of having been cleansed by God, after which the ritual of cleansing was performed.<ref>See [https://biblehub.com/leviticus/14-34.htm Leviticus 14:34 "''I put a leprous disease on...''"] and [http://biblehub.com/commentaries/leviticus/14-34.htm multiple commentaries on Leviticus 14:34]. <br>See also [https://www.biblegateway.com/passage/?search=Deuteronomy+24%3A8&version=NRSVCE Deuteronomy 24:8] as a parallel to [https://www.biblegateway.com/passage/?search=Hebrews+12%3A15&version=NRSVCE Hebrews 12:15], [https://www.biblegateway.com/passage/?search=Hebrews+13%3A17&version=NRSVCE 13:17] and [https://www.biblegateway.com/passage/?search=John+20%3A23&version=NRSVCE John 20:23], <br>also the whole context of [https://www.biblegateway.com/passage/?search=Leviticus+13-14&version=NRSVCE Leviticus 13–14.]</ref>

The tragic case of "crack babies"<ref>[https://www.drugfreeworld.org/drugfacts/crackcocaine/children-the-most-innocent-victims-of-crack-cocaine.html Children: the most innocent victims of crack cocaine (drugfreeworld.org)]</ref> formed in the womb and born of mothers already [[Addiction|addicted]] to "crack [[cocaine]]" is a very strong [[analogy]] to the doctrine of inherited sin. Just as these innocently addicted babies need curative medical treatment for the utter misery of a tormenting defect not chosen by themselves as individuals, so every individual human soul at the moment of conception is afflicted with the deadly terminal defect of original sin for which they are not personally responsible, already in "lifelong bondage" to the [[devil]].<ref>[https://www.biblegateway.com/passage/?search=Hebrews+2%3A14-15&version=NRSVCE Hebrews 2:14-15]; see [https://www.biblegateway.com/passage/?search=Luke+4%3A5-6&version=NRSVCE Luke 4:5-6]; [https://www.biblegateway.com/passage/?search=Romans+5%3A6-19&version=NRSVCE Romans 5:6-19].</ref> They are innocent, but they need salvation from the collective death of sin inherited from their parents descended in the direct lineage of Adam and Eve.<ref>See Luke 1:46-47 "''God my Savior''", and the articles [[Immaculate Conception]] and [[Theotokos]]. <br>According to Catholic doctrine''':''' from all eternity the merit of salvation through the blood of Jesus Christ alone was applied solely for his sake alone to the soul of her whom he had destined to be his mother, that the incarnation of the Word made flesh in her womb might not be taken from flesh defiled by sin but be taken from the sinless flesh of the body of his mother Mary whom God had prepared for the sake of Christ himself alone, in accordance with what is said in [http://biblehub.com/commentaries/hebrews/10-5.htm Hebrews 10:5 "a body hast thou prepared for me"] and [https://www.biblegateway.com/passage/?search=Wisdom+8%3A19-20&version=NRSVCE Wisdom 8:19-20 "being good, I entered an undefiled body."]</ref>

The tragic case of "crack babies"<ref>[https://www.drugfreeworld.org/drugfacts/crackcocaine/children-the-most-innocent-victims-of-crack-cocaine.html Children: the most innocent victims of crack cocaine (drugfreeworld.org)]</ref> formed in the womb and born of mothers already [[Addiction|addicted]] to "crack [[cocaine]]" is a very strong [[analogy]] to the doctrine of inherited sin. Just as these innocently addicted babies need curative medical treatment for the utter misery of a tormenting defect not chosen by themselves as individuals, so every individual human soul at the moment of conception is afflicted with the deadly terminal defect of original sin for which they are not personally responsible, already in "lifelong bondage" to the [[devil]].<ref>[https://www.biblegateway.com/passage/?search=Hebrews+2%3A14-15&version=NRSVCE Hebrews 2:14-15]; see [https://www.biblegateway.com/passage/?search=Luke+4%3A5-6&version=NRSVCE Luke 4:5-6]; [https://www.biblegateway.com/passage/?search=Romans+5%3A6-19&version=NRSVCE Romans 5:6-19].</ref> They are innocent, but they need salvation from the collective death of sin inherited from their parents descended in the direct lineage of Adam and Eve.<ref>See Luke 1:46-47 "''God my Savior''", and the articles [[Immaculate Conception]] and [[Theotokos]]. <br>According to Catholic doctrine''':''' from all eternity the merit of salvation through the blood of Jesus Christ alone was applied solely for his sake alone to the soul of her whom he had destined to be his mother, that the incarnation of the Word made flesh in her womb might not be taken from flesh defiled by sin but be taken from the sinless flesh of the body of his mother Mary whom God had prepared for the sake of Christ himself alone, in accordance with what is said in [http://biblehub.com/commentaries/hebrews/10-5.htm Hebrews 10:5 "a body hast thou prepared for me"] and [https://www.biblegateway.com/passage/?search=Wisdom+8%3A19-20&version=NRSVCE Wisdom 8:19-20 "being good, I entered an undefiled body."]</ref>

[[Calvinism|Calvinist]] and [[Anabaptist]] doctrines of [[predestination]] and credobaptism alone are represented by their opponents as representing a doctrine of "monstrous evil" which arbitrarily and without mercy condemns to an [[eternal]] [[hell]] all who by default do not believe, simply because they are too young to understand or, because of the accidental circumstance of a lack of any kind of opportunity to hear it, have never heard about [[the Gospel]] of salvation, and do not believe. This includes all [[Paganism|pagans]] and babies, infants, all those whom Luke 18:15 calls '''βρέφη''' ''brephe'', "an unborn or a newborn child, infant, babe, child in arms", not yet able to walk. Apologists for this view respond that this is because their opponents do not grasp the fact that because of the fall of man, the whole human race became totally depraved, and as a consequence of their totally depraved nature are deprived of the power of [[free will]], and are "by nature the children of wrath".<ref>[https://www.biblegateway.com/passage/?search=Ephesians+2%3A3&version=NRSVCE Ephesians 2:3]; [https://www.biblegateway.com/passage/?search=Romans+3%3A10-18&version=NRSVCE Romans 3:10-18].</ref> According to this doctrine, the Sovereign God, just and compassionate and merciful, is in his supremely sovereign, prefect, absolute justice under no obligation to save creatures who by nature have no love for him and are by their very nature destined for hell because of their depravity, which cannot be attributed to God, but to Adam alone, because of his abuse of free will in disobedience with the consequentially complete destruction of free will in both himself and all his descendants as one whole united body of humanity. But to manifest absolutely his goodness before all creation, the Sovereign Lord God has predestined for glory all those chosen souls whom he has sovereignly elected to receive the unmerited grace of salvation for the praise of his glory and honor as the absolute Lord of all creation in heaven and on earth.  

[[Calvinism|Calvinist]] and [[Anabaptist]] doctrines of [[predestination]] and credobaptism alone are represented by their opponents as a doctrine of "monstrous evil" which arbitrarily and without mercy condemns to an [[eternal]] [[hell]] all who by default do not believe, simply because they are too young to understand or, because of the accidental circumstance of a lack of any kind of opportunity to hear it, have never heard about [[the Gospel]] of salvation, and do not believe. This includes all [[Paganism|pagans]] and babies, infants, all those whom Luke 18:15 calls '''βρέφη''' ''brephe'', "an unborn or a newborn child, infant, babe, child in arms", not yet able to walk. Apologists for this view respond that this is because their opponents do not grasp the fact that because of the fall of man, the whole human race became totally depraved, and as a consequence of their totally depraved nature are deprived of the power of [[free will]], and are "by nature the children of wrath".<ref>[https://www.biblegateway.com/passage/?search=Ephesians+2%3A3&version=NRSVCE Ephesians 2:3]; [https://www.biblegateway.com/passage/?search=Romans+3%3A10-18&version=NRSVCE Romans 3:10-18].</ref> According to this doctrine, the Sovereign God, just and compassionate and merciful, is in his supremely sovereign, prefect, absolute justice under no obligation to save creatures who by nature have no love for him and are by their very nature destined for hell because of their depravity, which cannot be attributed to God, but to Adam alone, because of his abuse of free will by disobedience, with the consequentially complete self-destruction of free will in both himself and all his descendants as one whole united body of humanity. But to manifest absolutely his goodness before all creation, the Sovereign Lord God has predestined for glory all those chosen souls whom he has sovereignly elected to receive the unmerited grace of salvation for the praise of his glory and honor as the absolute Lord of all creation in heaven and on earth.  

However, according to the Bible, "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance." [http://biblehub.com/2_peter/3-9.htm 2 Peter 3:9]. "For God sent not his Son into the world to condemn the world; but that the world through him might be saved." [http://biblehub.com/john/3-17.htm John 3:17]. This indicates clearly that a sovereign willingness on the part of God to '''''not''''' provide for all souls in the world any possible opportunity for salvation, even ignorant pagans and infants, is not a doctrine supported by the Bible.<ref>See Revelation 22:17 "''whosoever will''"</ref>

However, according to the Bible, "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance." [http://biblehub.com/2_peter/3-9.htm 2 Peter 3:9]. "For God sent not his Son into the world to condemn the world; but that the world through him might be saved." [http://biblehub.com/john/3-17.htm John 3:17]. This indicates clearly that a sovereign willingness on the part of God to '''''not''''' provide for all souls in '''the world''' any possible opportunity for salvation, even ignorant pagans and infants, is not a doctrine supported by the Bible.<ref>See [https://www.biblegateway.com/passage/?search=Revelation+22%3A17&version=RSVCE Revelation 22:17 "''whosoever '''will'''''"]</ref>

Many Christians reject the arbitrary doctrine that babies who have died, who have not been baptized, who did nothing, either good or bad, and did not believe, are automatically doomed to an eternity in the lake of fire.<ref>See [https://www.biblegateway.com/passage/?search=Revelation+20%3A10&version=NRSVCE Revelation 20:10], [https://www.biblegateway.com/passage/?search=Revelation+20%3A13-15&version=NRSVCE 13-15]; [https://www.biblegateway.com/passage/?search=Matthew+25%3A41-46&version=NRSVCE Matthew 25:41-46].</ref> Those Christians who at the same time also reject any need for infant baptism, who have been told that infants are ''[[ipso facto]]'' totally innocent of all sin, that there is an "age of innocence", and have heard cited the phrase "below the age of innocence" with reference to very young children, have searched in vain for this phrase in the Bible.<ref>A search of [[Strong's]] under the topic of [http://biblehub.net/searchtopical.php?q=innocence"innocence"] gives no examples of these phrases. <br> Online searches for the phrase [https://www.bing.com/search?q=bible+verse+%22age+of+innocence%22&form=EDGEAR&qs=PF&cvid=0ca3aae1f43b45139bb73e5b40a2869c&cc=US&setlang=en-US&plvar=0 "age of innocence"] and [https://www.bing.com/search?q=bible+verse+%22below+the+age+of+innocence%22&form=EDGEAR&qs=PF&cvid=7e33910d5a2c4df99886f48f82ca3f75&cc=US&setlang=en-US&plvar=0 "below the age of innocence"] in the Bible produce no result.</ref> Their doctrinal belief is not found in the New Testament, that the baptism of infants is utterly unnecessary, because they have accepted the belief that the Bible itself teaches that '''''all''''' babies in the womb and those infants and children "below the age of innocence" are already "covered by the saving blood of Jesus" because they are innocent of any sin, and are already saved up until the age of understanding and accountability, at which time they must choose on their own to make a decision for Christ to be saved. Theologians and apologists who have been challenged to defend this doctrine with support from scripture are not able to cite a single text that explicitly states that an unborn or a newborn child, infant, babe, child in arms, a child not yet able to walk, is saved by the covering blood of Christ apart from the baptism mentioned in the New Testament, [https://www.biblegateway.com/passage/?search=John+3%3A3-5&version=NRSVCE John 3:3-5]; [https://www.biblegateway.com/passage/?search=Matthew+28%3A18-19&version=NRSVCE Matthew 28:18-19]; [https://www.biblegateway.com/passage/?search=Mark+16%3A15-16&version=NRSVCE Mark 16:15-16]; [https://www.biblegateway.com/passage/?search=Acts+2%3A38-39&version=NRSVCE Acts 2:38-39]; [https://www.biblegateway.com/passage/?search=Ephesians+5%3A25-27&version=NRSVCE Ephesians 5:25-27]; [https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=NRSVCE 1&nbsp;Peter 3:21]. This is simply from reading the whole text of the New Testament alone ''[[sola scriptura]]''. Such a doctrine appears to be only a "tradition of men" outside of the Bible alone. They are unwilling to consign unbaptized infants to hell, yet "as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" Romans 5:12 (KJV). It is a belief in the universal compassionate mercy of God for all mankind, yet it is coupled with a doctrinal rejection of the apostolic tradition of infant baptism received by mainstream Christianity, [[Catholic Church|Catholics]], [[Orthodox Church|Eastern and Oriental Orthodox]], and among [[Protestantism|Protestants]], several [[denomination]]s: [[Anglican Communion|Anglicans]], [[Lutheranism|Lutherans]], [[Presbyterian]]s, [[Congregationalism|Congregationalists]] and other [[Calvinism|Reformed]] denominations, [[Presbyterians]], [[Methodist]]s, some [[Church of the Nazarene|Nazarenes]], and the Moravian Church.

Many Christians reject the arbitrary doctrine that babies who have died, who have not been baptized, who did nothing, either good or bad, and did not believe, are automatically doomed to an eternity in the lake of fire.<ref>See [https://www.biblegateway.com/passage/?search=Revelation+20%3A10&version=NRSVCE Revelation 20:10], [https://www.biblegateway.com/passage/?search=Revelation+20%3A13-15&version=NRSVCE 13-15]; [https://www.biblegateway.com/passage/?search=Matthew+25%3A41-46&version=NRSVCE Matthew 25:41-46].</ref> Those Christians who at the same time also reject any need for infant baptism, who have been told that infants are ''[[ipso facto]]'' totally innocent of all sin, that there is an "age of innocence", and have heard preachers and apologists cite the phrase "below the age of innocence" with reference to very young children, have searched in vain for this phrase in the Bible.<ref>A search of [[Strong's]] under the topic of [http://biblehub.net/searchtopical.php?q=innocence"innocence"] gives no examples of these phrases. <br> Online searches for the phrase [https://www.bing.com/search?q=bible+verse+%22age+of+innocence%22&form=EDGEAR&qs=PF&cvid=0ca3aae1f43b45139bb73e5b40a2869c&cc=US&setlang=en-US&plvar=0 "age of innocence"] and [https://www.bing.com/search?q=bible+verse+%22below+the+age+of+innocence%22&form=EDGEAR&qs=PF&cvid=7e33910d5a2c4df99886f48f82ca3f75&cc=US&setlang=en-US&plvar=0 "below the age of innocence"] in the Bible produce no result.</ref> Their doctrinal belief is not found in the New Testament, that the baptism of infants is utterly unnecessary, because they have accepted the unsupported belief that the Bible itself teaches that '''''all''''' babies in the womb and those infants and children "below the age of innocence" are already "covered by the saving blood of Jesus" because they are innocent of any sin, and are already saved up until the age of understanding and accountability, at which time they must choose on their own to make a decision for Christ to be saved. Theologians and apologists who have been challenged to defend this doctrine with support from scripture are not able to cite a single text that explicitly states that an unborn or a newborn child, infant, babe, child in arms, a child not yet able to walk, is saved by the covering blood of Christ apart from the baptism mentioned in the New Testament, [https://www.biblegateway.com/passage/?search=John+3%3A3-5&version=NRSVCE John 3:3-5]; [https://www.biblegateway.com/passage/?search=Matthew+28%3A18-19&version=NRSVCE Matthew 28:18-19]; [https://www.biblegateway.com/passage/?search=Mark+16%3A15-16&version=NRSVCE Mark 16:15-16]; [https://www.biblegateway.com/passage/?search=Acts+2%3A38-39&version=NRSVCE Acts 2:38-39]; [https://www.biblegateway.com/passage/?search=Ephesians+5%3A25-27&version=NRSVCE Ephesians 5:25-27]; [https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=NRSVCE 1&nbsp;Peter 3:21]. This is simply from reading the whole text of the New Testament alone ''[[sola scriptura]]''. Such a doctrine appears to be only a "tradition of men" outside of the Bible alone. They are unwilling to consign unbaptized infants to hell, yet "as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" Romans 5:12 (KJV). It is a belief in the universal compassionate mercy of God for all mankind, yet it is coupled with a doctrinal rejection of the apostolic tradition of infant baptism received by mainstream Christianity, [[Catholic Church|Catholics]], [[Orthodox Church|Eastern and Oriental Orthodox]], and among [[Protestantism|Protestants]], several [[denomination]]s: [[Anglican Communion|Anglicans]], [[Lutheranism|Lutherans]], [[Presbyterian]]s, [[Congregationalism|Congregationalists]] and other [[Calvinism|Reformed]] denominations, [[Presbyterians]], [[Methodist]]s, some [[Church of the Nazarene|Nazarenes]], and the Moravian Church.

According to scripture the whole of mankind was defiled by the guilt of Adam and Eve ([https://www.biblegateway.com/passage/?search=Romans+5%3A12&version=NRSVCE Romans 5:12]; [https://www.biblegateway.com/passage/?search=Wisdom+2%3A23-24&version=NRSVCE Wisdom 2:23-24]) which broke off the intimate communion of their whole being with the Lord, severing them and the collective whole of the heritage of all their offspring from the spiritual life of God. Moreover, not only are we born as members of the whole community of the fallen race of man defiled by the terminal defect of this original sin—and for this reason every human being dies, even innocent babies in the womb—we also each of us as natural descendants of fallen man commit our own sins against God and our fellow human beings, against our own parents, children, friends, enemies, against truth, mercy and justice, and against ourselves whether we intend it or not ([https://www.biblegateway.com/passage/?search=Romans+3%3A23&version=NRSVCE Romans 3:23]; [https://www.biblegateway.com/passage/?search=Romans+7%3A15&version=NRSVCE 7:15], [https://www.biblegateway.com/passage/?search=Romans+7%3A19&version=NRSVCE 19]). Even little children have regrets about what they have done, and tiny babies display anger and stubbornness when they don't get what they want. As we mature in age and come to know the holiness of God we become even more aware of our inherent imperfection and our guilt before Him. Even [[Atheism and health|atheists]], against their will, struggle with feelings of guilt, knowing that they are not what they should be, even by their own personal standards.  

According to scripture the whole of mankind was defiled by the guilt of Adam and Eve ([https://www.biblegateway.com/passage/?search=Romans+5%3A12&version=NRSVCE Romans 5:12]; [https://www.biblegateway.com/passage/?search=Wisdom+2%3A23-24&version=NRSVCE Wisdom 2:23-24]) which broke off the intimate communion of their whole being with the Lord, severing them and the collective whole of the heritage of all their offspring from the spiritual life of God. Moreover, not only are we born as members of the whole community of the fallen race of man defiled by the terminal defect of this original sin—and for this reason every human being dies, even innocent babies in the womb—we also each of us as natural descendants of fallen man commit our own sins against God and our fellow human beings, against our own parents, children, friends, enemies, against truth, mercy and justice, and against ourselves whether we intend it or not ([https://www.biblegateway.com/passage/?search=Romans+3%3A23&version=NRSVCE Romans 3:23]; [https://www.biblegateway.com/passage/?search=Romans+7%3A15&version=NRSVCE 7:15], [https://www.biblegateway.com/passage/?search=Romans+7%3A19&version=NRSVCE 19]). Even little children have regrets about what they have done, and tiny babies display anger and stubbornness when they don't get what they want. As we mature in age and come to know the holiness of God we become even more aware of our inherent imperfection and our guilt before Him. Even [[Atheism and health|atheists]], against their will, struggle with feelings of guilt, knowing that they are not what they should be, even by their own personal standards.  

[https://www.biblegateway.com/passage/?search=Hebrews+10%3A1-2&version=NRSVCE Hebrews 10:1-2] clearly testifies that the sacrifices and washings of the Law of Moses can never make perfect the conscience of those who draw near to God, because even after offering sacrifices and cleansing their bodies according to the regulations and ordinances of the Torah blamelessly, without fault in their performance of them, they are still conscious of sin, for if they had actually been cleansed they would no longer have any consciousness of sin. But Christ through his blood in the washing of baptism with the word makes those who are members of his body sanctified, cleansed, without spot or wrinkle or any such defect, so that each one as members of the one body of Christ might be holy and without blemish, and this purity of a clean soul and clean conscience is the evidence of innocence in answer to the charge of guilt, "''the answer of a good conscience toward God''" (KJV). On the [[Protestant Reformation|Reformation]] principle of ''[[sola scriptura]]'' itself, the belief that sin remains in the soul of every Christian cleansed and saved by the Lord contradicts the scriptures that say both that they are "in Christ", and that "in him is no sin".<ref>[https://www.biblegateway.com/passage/?search=Romans+6&version=NRSVCE Romans 6]; [https://www.biblegateway.com/passage/?search=1+Corinthians+12&3A12-26&version=NRSVCE 1 Corinthians 12:12-26]; [https://www.biblegateway.com/passage/?search=2+Corinthians+5&3A17&version=NRSVCE 2 Corinthians 5:17]; [https://www.biblegateway.com/passage/?search=Galatians+3&3A28&version=NRSVCE Galatians 3:28]; [https://www.biblegateway.com/passage/?search=Galatians+6&3A15&version=NRSVCE Galatians 6:15]; [https://www.biblegateway.com/passage/?search=Ephesians+1&3A1&version=NRSVCE Ephesians 1:1]; [https://www.biblegateway.com/passage/?search=Ephesians+1&3A11-14&version=NRSVCE Ephesians 1:11-14]; [https://www.biblegateway.com/passage/?search=Ephesians+2&3A10&version=NRSVCE Ephesians 2:10]; [https://www.biblegateway.com/passage/?search=Philippians+1&3A1&version=NRSVCE Philippians 1:1]; [https://www.biblegateway.com/passage/?search=Philippians+4&3A21&version=NRSVCE Philippians 4:21]; [https://www.biblegateway.com/passage/?search=Colossians+1&3A2&version=NRSVCE Colossians 1:2]; [https://www.biblegateway.com/passage/?search=Colossians+3&3A3&version=NRSVCE Colossians 3:3]; [https://www.biblegateway.com/passage/?search=1+Thessalonians+2&3A14&version=NRSVCE 1 Thessalonians 2:14]; [https://www.biblegateway.com/passage/?search=Hebrews+6&3A26&version=NRSVCE '''Hebrews 6:26''' "''holy, blameless, unstained''"]; [https://www.biblegateway.com/passage/?search=1+John+3&3A5&version=NRSVCE '''1 John 3:5''' "''in him is no sin''"]; [https://www.biblegateway.com/passage/?search=1+John+5&3A20&version=NRSVCE 1 John 5:20].</ref>

[https://www.biblegateway.com/passage/?search=Hebrews+10%3A1-2&version=NRSVCE Hebrews 10:1-2] clearly testifies that the sacrifices and washings of the Law of Moses can never make perfect the conscience of those who draw near to God, because even after offering sacrifices and cleansing their bodies according to the regulations and ordinances of the Torah blamelessly, without fault in their performance of them, they are still conscious of sin, for if they had actually been cleansed they would no longer have any consciousness of sin. But Christ through his blood in the washing of baptism with the word makes those who are members of his body sanctified, cleansed, without spot or wrinkle or any such defect, so that each one as members of the one body of Christ might be holy and without blemish, and this purity of a clean soul and clean conscience is the evidence of innocence in answer to the charge of guilt, "''the answer of a good conscience toward God''" (KJV).<ref>Catholic theologians answer that a terrified [[scrupulosity]] in the conscience is not a proof of not being cleansed of sin in the confessional, but rather an attack of the Accuser (''ha-Satan'' [https://www.biblegateway.com/passage/?search=Revelation+12%3A10&version=RSVCE Revelation 12:10]) inciting a lack of trust in the mercy of God and the ministry of reconciliation entrusted to his Church ([https://www.biblegateway.com/passage/?search=2+Corinthians+5%3A18-21&version=RSVCE 2&nbsp;Corinthians 5:18-21]), tending toward the dangerous sin of [[despair]], which gives birth to a bitter hatred of God's justice, loss of love and charity toward God and man, and finally—if not overcome by prayer and humble submission to God—to death ([https://www.biblegateway.com/passage/?search=James+1%3A13-15&version=RSVCE James 1:13-15]).</ref> On the [[Protestant Reformation|Reformation]] principle of ''[[sola scriptura]]'' itself, the belief that sin remains in the soul of every Christian cleansed and saved by the Lord contradicts the scriptures that say both that they are "in Christ", and that "in him is no sin".<ref>[https://www.biblegateway.com/passage/?search=Romans+6&version=NRSVCE Romans 6]; [https://www.biblegateway.com/passage/?search=1+Corinthians+12&3A12-26&version=NRSVCE 1 Corinthians 12:12-26]; [https://www.biblegateway.com/passage/?search=2+Corinthians+5&3A17&version=NRSVCE 2 Corinthians 5:17]; [https://www.biblegateway.com/passage/?search=Galatians+3&3A28&version=NRSVCE Galatians 3:28]; [https://www.biblegateway.com/passage/?search=Galatians+6&3A15&version=NRSVCE Galatians 6:15]; [https://www.biblegateway.com/passage/?search=Ephesians+1&3A1&version=NRSVCE Ephesians 1:1]; [https://www.biblegateway.com/passage/?search=Ephesians+1&3A11-14&version=NRSVCE Ephesians 1:11-14]; [https://www.biblegateway.com/passage/?search=Ephesians+2&3A10&version=NRSVCE Ephesians 2:10]; [https://www.biblegateway.com/passage/?search=Philippians+1&3A1&version=NRSVCE Philippians 1:1]; [https://www.biblegateway.com/passage/?search=Philippians+4&3A21&version=NRSVCE Philippians 4:21]; [https://www.biblegateway.com/passage/?search=Colossians+1&3A2&version=NRSVCE Colossians 1:2]; [https://www.biblegateway.com/passage/?search=Colossians+3&3A3&version=NRSVCE Colossians 3:3]; [https://www.biblegateway.com/passage/?search=1+Thessalonians+2&3A14&version=NRSVCE 1 Thessalonians 2:14]; [https://www.biblegateway.com/passage/?search=Hebrews+6&3A26&version=NRSVCE '''Hebrews 6:26''' "''holy, blameless, unstained''"]; [https://www.biblegateway.com/passage/?search=1+John+3&3A5&version=NRSVCE '''1 John 3:5''' "''in him is no sin''"]; [https://www.biblegateway.com/passage/?search=1+John+5&3A20&version=NRSVCE 1 John 5:20].</ref>

According to Catholic doctrine, baptism into Christ removes entirely from the individual soul the inherited defect of the original sin of the whole collective human race descended from Adam and the individually personal guilt of all sins personally committed before being baptized. Thus the effect of sin and its removal is not merely ''juridical'' as a legal decision exonerating the guilty by a decree of [[amnesty]]. In an absolute reality affecting the whole person, the removal of sin through the blood of Christ in baptism is instead ''[[Ontology|ontological]]'', affecting the very being of the individual soul, the "creature" itself, as the cure of a deadly disease is a real healing of the whole physical body, the image of which in the New Testament was the cleansing of leprosy by Christ and the apostles ([https://www.biblegateway.com/passage/?search=Matthew+9%3A2-8&version=NRSVCE Matthew 9:2-8]; [https://www.biblegateway.com/passage/?search=Mark+6%3A13&version=NRSVCE Mark 6:13]; [https://www.biblegateway.com/passage/?search=Acts+5%3A14-16&version=NRSVCE Acts 5:14-16]; [https://www.biblegateway.com/passage/?search=Acts+19%3A11&version=NRSVCE 19:11]). The defiling disease is removed.  

According to Catholic doctrine, baptism into Christ removes entirely from the individual soul the inherited defect of the original sin of the whole collective human race descended from Adam and the individually personal guilt of all sins personally committed before being baptized. Thus the effect of sin and its removal is not merely ''juridical'' as a legal decision exonerating the guilty by a decree of [[amnesty]]. In an absolute reality affecting the whole person, the removal of sin through the blood of Christ in baptism is instead ''[[Ontology|ontological]]'', affecting the very being of the individual soul, the "creature" itself, as the cure of a deadly disease is a real healing of the whole physical body, the image of which in the New Testament was the cleansing of leprosy by Christ and the apostles ([https://www.biblegateway.com/passage/?search=Matthew+9%3A2-8&version=NRSVCE Matthew 9:2-8]; [https://www.biblegateway.com/passage/?search=Mark+6%3A13&version=NRSVCE Mark 6:13]; [https://www.biblegateway.com/passage/?search=Acts+5%3A14-16&version=NRSVCE Acts 5:14-16]; [https://www.biblegateway.com/passage/?search=Acts+19%3A11&version=NRSVCE 19:11]). The defiling disease is removed.  

===Sixteenth century===

===Sixteenth century===

While Zwingli, Luther and Calvin accepted and defended infant baptism, this practice of infant baptism together with all elements of [[apostolic tradition]] not found explicitly taught by the Bible alone according to the Reformation principle of ''[[sola scriptura]]'' was unequivocably condemned by Anabaptist and Baptist groups and [[Mennonite]]s as a Catholic doctrine, and therefore as being manifestly a [[satan]]ic lie promulgated and promoted by the [[Antichrist]], most evidently evil and obviously destructive to anyone with eyes to see, a deceptive doctrine of devils straight out of the pits of hell.<ref>[https://www.biblegateway.com/passage/?search=1+Timothy+4%3A1&version=NRSVCE 1 Timothy 4:1]; [https://www.biblegateway.com/passage/?search=Galatians+1%3A6-9&version=NRSVCE Galatians 1:6-9]. See [https://www.biblegateway.com/passage/?search=Jude+1%3A17-19&version=NRSVCE Jude 17-19]; [https://www.biblegateway.com/passage/?search=2+Peter+2%3A9-11&version=NRSVCE 2 Peter 2:9-11]; [https://www.biblegateway.com/passage/?search=2+Peter+3%3A15-18&version=NRSVCE 3:15-18]; [https://www.biblegateway.com/passage/?search=1+John+2%3A18-19&version=NRSVCE 1 John 2:18-19].</ref> This warning clearly condemns to hell all who accept infant baptism as necessary: all of mainstream Christianity, Catholics, Eastern and Oriental Orthodox, and among Protestants, several denominations: Anglicans, Lutherans, Presbyterians, Congregationalists and other Reformed denominations, Presbyterians, Methodists, some Nazarenes, and the Moravian Church.

While Zwingli, Luther and Calvin accepted and defended infant baptism, this practice of infant baptism together with all elements of [[apostolic tradition]] not found explicitly taught by the Bible alone according to the Reformation principle of ''[[sola scriptura]]'' was unequivocably condemned by Anabaptist and Baptist groups and [[Mennonite]]s as a Catholic doctrine, and therefore as being manifestly a [[satan]]ic lie promulgated and promoted by the [[Antichrist]], most evidently evil and obviously destructive, to anyone with eyes to see, a deceptive doctrine of devils straight out of the pits of hell.<ref>[https://www.biblegateway.com/passage/?search=1+Timothy+4%3A1&version=NRSVCE 1 Timothy 4:1]; [https://www.biblegateway.com/passage/?search=Galatians+1%3A6-9&version=NRSVCE Galatians 1:6-9]. See [https://www.biblegateway.com/passage/?search=Jude+1%3A17-19&version=NRSVCE Jude 17-19]; [https://www.biblegateway.com/passage/?search=2+Peter+2%3A9-11&version=NRSVCE 2 Peter 2:9-11]; [https://www.biblegateway.com/passage/?search=2+Peter+3%3A15-18&version=NRSVCE 3:15-18]; [https://www.biblegateway.com/passage/?search=1+John+2%3A18-19&version=NRSVCE 1 John 2:18-19].</ref> This warning clearly condemns to hell all who accept infant baptism as necessary: all of mainstream Christianity, Catholics, Eastern and Oriental Orthodox, and among Protestants, several denominations: Anglicans, Lutherans, Presbyterians, Congregationalists and other Reformed denominations, Presbyterians, Methodists, some Nazarenes, and the Moravian Church.

Foremost with their strong objection to infant baptism were the [[Anabaptists]], who were persecuted and condemned as [[Heresy|heretics]] by the majority of Christian believers, Catholic and Protestant.<ref>[https://thoughtsofalivingchristian.wordpress.com/2010/11/21/the-persecution-of-anabaptism-16th-century-catholic-lutheran-and-calvinist-perspectives-2/ The Persecution of Anabaptism: 16th Century Catholic, Lutheran and Calvinist Perspectives (thoughtsofalivingchristian.wordpress.com)] <br> [https://themennonite.org/feature/the-birth-of-anabaptism The Birth of Anabaptism, Valerie G. Remple (themennonite.org)].</ref> Zwingli found their theologies to be contradictory, Luther found their entire organization confusing, Calvin labeled them as “poor fools”, “scatterbrains”, “ignoramuses” and “enemies of government”, and the Catholics associated them with the Devil, labeling them “messengers of the Antichrist”.

Foremost with their strong objection to infant baptism were the [[Anabaptists]], who were persecuted and condemned as [[Heresy|heretics]] by the majority of Christian believers, Catholic and Protestant.<ref>[https://thoughtsofalivingchristian.wordpress.com/2010/11/21/the-persecution-of-anabaptism-16th-century-catholic-lutheran-and-calvinist-perspectives-2/ The Persecution of Anabaptism: 16th Century Catholic, Lutheran and Calvinist Perspectives (thoughtsofalivingchristian.wordpress.com)] <br> [https://themennonite.org/feature/the-birth-of-anabaptism The Birth of Anabaptism, Valerie G. Remple (themennonite.org)].</ref> Zwingli found their theologies to be contradictory, Luther found their entire organization confusing, Calvin labeled them as “poor fools”, “scatterbrains”, “ignoramuses” and “enemies of government”, and the Catholics associated them with the Devil, labeling them “messengers of the Antichrist”.

The term Anabaptism "ana- (''again'') baptism" referred to being “rebaptized,” and it was a punishable offense. Since the establishment of the [[Byzantine Empire|Byzantime Christian Empire]], rejection of infant baptism, and re-baptism of those who had been baptized as infants as a repudiation of infant baptism, was condemned as ''anathema'' by local synods of bishops and the subsequent affirmation of their discernment by the judgment of the ecumenical councils of the whole [[catholic]] church east and west.<ref>See [http://www.heretication.info/_heretics.html Universal Declaration of Human Rights. Christianity and its Persecution of Heretics. (heretification.info)]</ref> In response to their [[ecclesiastical]] anathemas against heretical rejection of the doctrine and practice of infant baptism, repudiation of the practice of infant baptism had been made a [[capital offense]] by the [[Government|civil authority]] of the Byzantine Christian Emperors. This relationship of mutual support between the institutional church and civil authorities formed a kind of “Christian” kingdom, ideally intended as a realization of the doctrine of Romans 12–13, 1&nbsp;Corinthians 12, Hebrews 13:17 and 1&nbsp;Peter 2:13–3:17. Thus, the Catholic Church’s spiritual authority was connected to civil authority. Through baptism, one became a part of the church and a citizen of the state. One’s baptismal record functioned as a kind of birth certificate. Christendom provided a way of understanding the world that seemed to bring it into a harmonious whole. The state handled civil life, and the church offered more important eternal life through counselling a prudent application of apostolic traditions of ethical and moral doctrinal practice, prayer, scripture and the sacraments. Each ruled their respective sphere and supported the other. Even reform-minded leaders found it difficult to imagine a legitimate church refusing to baptize infants. Anabaptists stood alone in being willing to challenge the practice of infant baptism.  

The term Anabaptism "ana- (''again'') baptism" referred to being “rebaptized,” and it was a punishable offense. Since the establishment of the [[Byzantine Empire|Byzantime Christian Empire]], rejection of infant baptism, and re-baptism of those who had been baptized as infants as a repudiation of infant baptism, was condemned as ''anathema'' by local synods of bishops and the subsequent affirmation of their discernment by the judgment of the ecumenical councils of the whole [[catholic]] church east and west.<ref>See [http://www.heretication.info/_heretics.html Universal Declaration of Human Rights. Christianity and its Persecution of Heretics. (heretification.info)]</ref> In response to their [[ecclesiastical]] anathemas against heretical rejection of the doctrine and practice of infant baptism, repudiation of the practice of infant baptism had been made a [[capital offense]] by the [[Government|civil authority]] of the Byzantine Christian Emperors. This relationship of mutual support between the institutional church and civil authorities formed a kind of “Christian” kingdom, ideally intended as a realization of the doctrine of [https://www.biblegateway.com/passage/?search=Romans+12-13&version=RSVCE Romans 12–13], [https://www.biblegateway.com/passage/?search=1+Corinthians+12&version=RSVCE 1&nbsp;Corinthians 12], [https://www.biblegateway.com/passage/?search=Hebrews+13%3A17&version=RSVCE Hebrews 13:17] and [https://www.biblegateway.com/passage/?search=1+Peter+2%3A13-3%3A17&version=RSVCE 1&nbsp;Peter 2:13–3:17]. Thus, the Catholic Church’s spiritual authority was connected to civil authority. Through baptism, one became a part of the church and a citizen of the state. One’s baptismal record functioned as a kind of birth certificate. Christendom provided a way of understanding the world that seemed to bring it into a harmonious whole. The state handled civil life, and the church offered eternal life through counselling a prudent application of apostolic traditions of ethical and moral doctrinal practice, prayer, scripture and the sacraments. Each ruled their respective sphere and supported the other. Even Reform-minded leaders found it difficult to imagine a legitimate church refusing to baptize infants. Anabaptists stood alone in being willing to challenge the practice of infant baptism.  

The development of abuses of power and scandalous disregard of Christian moral principles by [[Corruption|corrupt]] individuals holding high office in government and church prompted many to question the legitimacy of the authority of both. And this prepared the ground for the [[Protestant Reformation]] and the response of the [[Counter Reformation]] of the [[Council of Trent]].<ref>[https://www.truthaccordingtoscripture.com/documents/death/froom/luther-conditionalism.php#.XZ-VZfJFzx8 '''Martin Luther's Views on Conditionalism and Soul Sleep''', by Leroy Edwin Froom (truthaccordingtoscripture.com)] Luther denied the immortality of the soul. This article also includes a discussion of the beginning history of the Anabaptists and their condemnation of infant baptism.</ref> By baptizing each other, Anabaptists denied the Catholic Church’s claim of spiritual authority and challenged its relationship to civil authority. They declared their true citizenship to be in the kingdom of heaven rather than to any kingdom or ruler of the world. Anabaptists argued that their primary allegiance was always owed to Christ alone. This was a form of Christian [[anarchism]] rooted in [[secular]] [[antinomianism]] for the evident [[Motivation|purpose]] of destabilizing and overthrowing civil govenment. Their [[pacifism]] was viewed as giving passive aid and comfort to the enemy forces of [[Islam]]ic [[terrorism]]. Civil and religious authorities throughout Europe moved quickly to quell what they viewed as a dangerous movement, similar to the modern governmental response to a [[clear and present danger]]. Wherever groups of Anabaptist believers emerged, in the Swiss and German regions of Europe and as far north as the Netherlands, they met with great opposition. Thousands were imprisoned and put to death by burning at the stake <ref>See [https://www.biblegateway.com/passage/?search=John+15%3A6&version=NRSVCE John 15:6] and [https://www.biblegateway.com/passage/?search=Romans+13%3A1-5&version=NRSVCE Romans 13:1-5]; [https://www.biblegateway.com/passage/?search=Revelation+20%3A7-15&version=NRSVCE Revelation 20:7-15]. By calculation of the thousand-year span of the establishment on earth of the Catholic Christian Byzantine Empire and the [[Holy Roman Empire]] the Protestant Reformation and the rise of the Anabaptists was seen by Church and Government leaders as evidence that Satan had been loosed from his prison, and had "come out to deceive the nations which are at the four corners of the earth, that is, Gog and Magog, to gather them for battle, their number is like the sand of the sea" ... "But fire came down from heaven and consumed them" Revelation 20:7-9. Both the Protestants and the Moslem armies were regarded as the satanic forces of God and Magog.</ref> or by being drowned in a local river. Drowning was considered a particularly appropriate death for Anabaptists. The authorities said they had sinned through the use of baptismal water, so by the water they would lose their lives.

The development of abuses of power and scandalous disregard of Christian moral principles by [[Corruption|corrupt]] individuals holding high office in government and church prompted many to question the legitimacy of the authority of both. And this prepared the ground for the [[Protestant Reformation]] and the response of the [[Counter Reformation]] of the [[Council of Trent]].<ref>[https://www.truthaccordingtoscripture.com/documents/death/froom/luther-conditionalism.php#.XZ-VZfJFzx8 '''Martin Luther's Views on Conditionalism and Soul Sleep''', by Leroy Edwin Froom (truthaccordingtoscripture.com)] Luther denied the immortality of the soul. This article also includes a discussion of the beginning history of the Anabaptists and their condemnation of infant baptism.</ref> By baptizing each other, Anabaptists denied the Catholic Church’s claim of spiritual authority and challenged its relationship to civil authority. They declared their true citizenship to be in the kingdom of heaven rather than to any kingdom or ruler of the world.<ref>[https://www.biblegateway.com/passage/?search=Acts+4%3A19-20&version=RSVCE Acts 4:19-20]; [https://www.biblegateway.com/passage/?search=John+18%3A36-37&version=RSVCE John 18:36-37].</ref> Anabaptists argued that their primary allegiance was always owed to Christ alone. This was a form of Christian [[anarchism]] rooted in [[secular]] [[antinomianism]] for the evident [[Motivation|purpose]] of destabilizing and overthrowing civil govenment.<ref>[https://www.biblegateway.com/passage/?search=Romans+13%3A1-10&version=RSVCE Romans 13:1-10]; [https://www.biblegateway.com/passage/?search=1+Peter+2%3A13-17&version=RSVCE 1 Peter 2:13-17]</ref> Their [[pacifism]] <ref>[https://www.biblegateway.com/passage/?search=Matthew+26%3A52&version=RSVCE Matthew 26:52]; [https://www.biblegateway.com/passage/?search=Revelation+13%3A10&version=RSVCE Revelation 13:10].</ref> was viewed as giving passive [[Aid and abet|aid]] and comfort to the enemy forces of [[Islam]]ic [[terrorism]]. Civil and religious authorities throughout Europe moved quickly to quell what they viewed as a dangerous movement, similar to the modern governmental response to a [[clear and present danger]]. Wherever groups of Anabaptist believers emerged, in the Swiss and German regions of Europe and as far north as the Netherlands, they met with great opposition. Thousands were imprisoned and put to death as [[Treason|traitors to church and state]] by burning at the stake <ref>See [https://www.biblegateway.com/passage/?search=John+15%3A6&version=NRSVCE John 15:6] and [https://www.biblegateway.com/passage/?search=Romans+13%3A1-5&version=NRSVCE Romans 13:1-5]; [https://www.biblegateway.com/passage/?search=Revelation+20%3A7-15&version=NRSVCE Revelation 20:7-15]. By calculation of the thousand-year span of the establishment on earth of the Catholic Christian Byzantine Empire and the [[Holy Roman Empire]] the Protestant Reformation and the rise of the Anabaptists was seen by Church and Government leaders as evidence that Satan had been loosed from his prison, and had "come out to deceive the nations which are at the four corners of the earth, that is, Gog and Magog, to gather them for battle, their number is like the sand of the sea" ... "But fire came down from heaven and consumed them" Revelation 20:7-9. Both the Protestants and the Moslem armies were regarded as the satanic forces of God and Magog.</ref> or by being drowned in a local river. Drowning was considered a particularly appropriate death for Anabaptists. The authorities said they had sinned through the use of baptismal water, so by the water they would lose their lives.

[[Baptist]] churches adopted the same views of the invalidity of infant baptism as a pagan heresy and the absolute need for confessional credobaptism of adult believers. Many other Protestant and independent churches profess their opposition to the doctrine of infant baptism as diabolical and satanic; while others among them accept it as being supported by the Bible because the scriptures do not explicitly condemn the baptism of infants and young children, Anglicans, Lutherans, Presbyterians, Congregationalists and other Reformed denominations, Presbyterians, Methodists, (some) Nazarenes, and the Moravian Church. Compare the [[Mennonite]]s.

[[Baptist]] churches adopted the same Anabaptist views of the invalidity of infant baptism as a [[Paganism|pagan]] [[heresy]] and the absolute need for confessional credobaptism of youths and adults as true believers. Many other Protestant and independent churches also profess their opposition to the doctrine of infant baptism as diabolical and satanic; while others among them, Protestant and Independent, accept infant baptism as being supported by the Bible because the scriptures do not explicitly condemn the baptism of infants and young children, Anglicans, Lutherans, Presbyterians, Congregationalists and other Reformed denominations, Presbyterians, Methodists, (some) Nazarenes, and the Moravian Church. Compare the [[Mennonite]]s.

The doctrinal stand of the [[Southern Baptist Convention]] (SBC) is strongly opposed to Catholicism. In 1852, Robert Boyt C. Howell wrote a paper he delivered to the Southern Baptist Publication Society "The Evils of Infant Baptism" in which he set forth in nineteen chapters the following arguments against infant baptism: <ref>[http://www.reformedreader.org/history/howell/evilsofinfantbaptismtoc.htm The Evils of Infant Baptism, By Robert Boyt C. Howell, Charleston, SC: Southern Baptist Publication Society 1852.] </ref>

The doctrinal stand of the [[Southern Baptist Convention]] (SBC) is strongly opposed to Catholicism. In 1852, Robert Boyt C. Howell wrote a paper he delivered to the Southern Baptist Publication Society "The Evils of Infant Baptism" in which he set forth in nineteen chapters the following arguments against infant baptism: <ref>[http://www.reformedreader.org/history/howell/evilsofinfantbaptismtoc.htm The Evils of Infant Baptism, By Robert Boyt C. Howell, Charleston, SC: Southern Baptist Publication Society 1852.] </ref>

==Faith and works==  

==Faith and works==  

===Romans 1:17; Romans 3:28 and John 3:5; John 20:21-23===

===Romans 1:17; Romans 3:28 and John 3:5; John 20:21-23===

"Regenerative baptism" has been condemned as a "work" that is done to merit salvation in contradiction of the doctrine of salvation ''[[sola fide]]''. Apologists for regenerative baptism respond that God, "not willing that any should perish", ordained baptism as a gift which bestows grace ''ex opera operato'' "from the work performed", not by man but by Christ working in the sacrament, for "''even'' baptism doth also now save us".<ref>1 Peter 3:21; John 3:5.</ref> Nowhere in the New Testament is anyone seen baptizing himself in the name of the Lord. Always it is others who baptize those who are baptized. All Christian churches that practice any form of baptism accept by a universal consensus ''[[sensus fidelium]], [[sensus plenior]], [[sensus Christianorum]]'' that no one can be self-baptized but each one must be baptized by another. It is not a work performed by the baptized person in order to merit salvation. Human beings cannot save themselves.<ref>Psalm 49:7-9</ref> According to Catholic doctrine Baptism is a sacramental gift of unmerited mercy bestowed by the Lord, and performed on behalf of the Lord,<ref>Compare 2 Corinthians 5:17-21.</ref> in which his blood alone works unmerited salvation in the soul of the one he himself baptizes through the faith ministry of his Church which is his body.<ref>1 Corinthians 12:4-28.</ref> This is '''ontological salvation'''. According to apologists for ontological "regenerative baptism", faith in the promise of God, that man is truly born again by water and the Spirit, is exercised by the whole Church on behalf of the one baptized, through faith in the operation of the saving power of God by the washing of water with the word, that the one being baptized might be saved, cleansed of all unrighteousness, by "baptism which saves you now".<ref>1 Peter 3:21; Ephesians 5:25-27.</ref> The baptized person does not perform the baptism, and does not do the work of salvation in being born of water and the Spirit. It is Christ alone in his Church which saves. "For it is God which worketh in you both to will and to do of ''his'' good pleasure."<ref>Philippians 2:13.</ref> And God is "not willing that any should perish."<ref>2 Peter 3:9.</ref> Outside of Christ there is no salvation. Those he saves are his workmanship,<ref>Ephesians 2:10</ref> they are not their own work.<ref>Compare 1 Corinthians 6:19-20.</ref> The faith bestowed by him in baptism is a gift which must be exercised to bear fruit in good works which God ordained to be done by those who are his workmanship.<ref>Ephesians 2:10; James 2:14-26.</ref>{{cquote|And ye are complete in him, which is the head of all principality and power:<br>In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:<br>Buried with him in baptism, wherein also ye are risen with ''him'' through the faith of the operation of God, who hath raised him from the dead.<br>And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;<br>—Colossians 2:10-13 (KJV)}}

"Regenerative baptism" has been condemned as a "work" that is done to merit salvation in contradiction of the doctrine of salvation ''[[sola fide]]''. Apologists for regenerative baptism respond that God, "not willing that any should perish", ordained baptism as a gift which bestows grace ''ex opera operato'' "from the work performed", not by man but by Christ working in the sacrament, for "''even'' baptism doth also now save us".<ref>[https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=RSVCE 1 Peter 3:21]; [https://www.biblegateway.com/passage/?search=John+3%3A&version=RSVCE John 3:5].</ref> Nowhere in the New Testament is anyone seen baptizing himself in the name of the Lord. Always it is others who baptize those who are baptized. All Christian churches that practice any form of baptism accept by a universal consensus ''[[sensus fidelium]], [[sensus plenior]], [[sensus Christianorum]]'' that no one can be self-baptized but each one must be baptized by another. It is not a work performed by the baptized person in order to merit salvation. Human beings cannot save themselves.<ref>[https://www.biblegateway.com/passage/?search=Psalms+49%3A7-9&version=RSVCE Psalm 49:7-9].</ref> According to Catholic doctrine Baptism is a sacramental gift of unmerited mercy bestowed by the Lord, and performed on behalf of the Lord, who is the one accomplishing the work of salvation,<ref>Compare [https://www.biblegateway.com/passage/?search=2+Corinthians+5%3A17-21&version=RSVCE 2 Corinthians 5:17-21].</ref> in which his blood alone works unmerited salvation in the soul of the one he himself baptizes through the faith ministry of his Church which is his body.<ref>[https://www.biblegateway.com/passage/?search=1+Corinthians+12%3A4-28&version=RSVCE 1 Corinthians 12:4-28].</ref> This is '''[[Ontology|ontological]] salvation''', affecting the whole being of a person. According to apologists for ontological "regenerative baptism", faith in the promise of God, that man is truly born again by water and the Spirit, is exercised by the whole Church on behalf of the one baptized, through faith in the operation of the saving power of God by the washing of water with the word, that the one being baptized might be truly saved, cleansed of all unrighteousness, even if unconscious in an emergency, by "baptism which saves you now".<ref>[https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=RSVCE 1 Peter 3:21]; [https://www.biblegateway.com/passage/?search=Ephesians+5%3A25-27&version=RSVCE Ephesians 5:25-27].</ref> The baptized person does not perform the baptism, and does not do the work of salvation in being born of water and the Spirit. It is Christ alone in his own body the Church which saves. "For it is God which worketh in you both to will and to do of ''his'' good pleasure."<ref>[http://biblehub.com/philippians/2-13.htm Philippians 2:13].</ref> And God is "not willing that any should perish."<ref>[http://biblehub.com/2_peter/3-9.htm 2 Peter 3:9].</ref> Outside of Christ there is no salvation. Those he saves are his workmanship,<ref>[http://biblehub.com/ephesians/2-10.htm Ephesians 2:10].</ref> they are not their own work.<ref>Compare [https://www.biblegateway.com/passage/?search=1+Corinthians+6%3A19-20&version=RSVCE 1 Corinthians 6:19-20].</ref> The faith bestowed by the Holy Spirit of Christ in baptism <ref>[https://www.biblegateway.com/passage/?search=Romans+8%3A9-11&version=RSVCE Romans 8:9-11].</ref> is a gift which must be exercised to bear fruit in good works <ref> [https://www.biblegateway.com/passage/?search=ephesians+2%3A8&version=RSVCE Ephesians 2:8]; [https://www.biblegateway.com/passage/?search=John+15%3A1-10&version=RSVCE John 15:1-10]; [https://www.biblegateway.com/passage/?search=Romans+5%3A15-19&version=RSVCE Romans 5:15-19].</ref> which God ordained to be done by those who are his workmanship.<ref>[https://www.biblegateway.com/passage/?search=Ephesians+2%3A10&version=RSVCE Ephesians 2:10]; [https://www.biblegateway.com/passage/?search=James+2%3A14-26&version=RSVCE James 2:14-26].</ref>{{cquote|And ye are complete in him, which is the head of all principality and power:<br>In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:<br>Buried with him in baptism, wherein also ye are risen with ''him'' through the faith of the operation of God, who hath raised him from the dead.<br>And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;<br>—Colossians 2:10-13 (KJV)}}

"Believers' baptism" is set forth by Anabaptists and Baptist groups such as the Mennonites, as a testimony to an already existing saving faith in the atoning sacrificial blood of Jesus Christ offered once for all time for sins on the cross,<ref>Romans 1:17; 3:22-26; 5:8-11; Colossians 1:20; 2:18-23; Hebrews 1:3; 10:12.</ref> in accordance with the doctrine that man is justified by faith apart from works of the law, the law being the ritual ceremonial law of Moses. They utterly reject as [[superstition]] the doctrine that the ritual of water baptism saves by regeneration, and absolutely repudiate the doctrine that "baptism doth also now save us".<ref>1 Peter 3:21; Ephesians 2:8-9</ref> According to the doctrine of credobaptism, without faith there is no salvation, for "without faith no one can please him",<ref>Hebrews 11:6; see Hebrews 6:11-12; </ref> and it is evident that the unborn, newborn, infant, baby, child in arms who cannot walk, cannot exercise faith in the Lord and believe in him for salvation before they have the capacity of intelligent choice to be able to recognize Jesus as Lord and choose by the unmerited power of the gift of God to have faith in him alone. Thus, according to the credobaptist doctrine, baptism does not save us, but a confession of faith working through love,<ref>Galatians 5:6; James 2:17, 22, 24 and 26.</ref> and infants too young to understand are not capable of performing charitable works of love, "before the child knows how to refuse the evil and choose the good".<ref>Compare Isaiah 7:16 and 2 Peter 3:9. This passage in Isaiah seems to be the closest reference to what some believe to be a biblical teaching on "the age of innocence", of children "below the age of innocence" who will not be condemned to hell if they die before being baptized, being already saved by the blood of Christ because they are innocent of any sin, and do not have understanding to know how to choose the good and refuse evil.</ref> According to apologists for credobaptism, salvation is declarational only, a decision, solely by a sincere profession of belief in Christ.<ref>An act or a work of the will of the one confessing—a "works" salvation, of calling on the name of the Lord.</ref>{{cquote|That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.<br>For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.<br>For the scripture saith, Whosoever believeth on him shall not be ashamed.<br>For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.<br>For whosoever shall call upon the name of the Lord shall be saved.<br>How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher.... <br>So then faith ''cometh'' by hearing, and hearing by the word of God.<br>—Romans 10:9-14, 17 (KJV)}}By the prompting of the inward witness of the Holy Spirit convicting the sinner of sin which merits only the wrath of God and the just judgment of condemnation to hell, the need for salvation in Christ is '''acknowledged''' and '''confessed'''. This is '''declarational salvation''', '''decisional salvation'''. By '''repentance''' for sin and '''confessing''' faith in Christ as merciful Lord and Savior and '''receiving''' him into their heart, by which the grace of salvation is not imposed but '''received''' ''ex opere operantis'' "by the act of the doer" in "opening the door of faith to the Lord that he might come in",<ref>Compare Revelation 3:20.</ref> the practice of decisional "believers' baptism" which follows upon a '''confession of faith in Christ''' (a work) is simply nothing more than a faithfully obedient symbolic act of witness to having already been saved by the received and exercised gift of repentance unto saving faith in the Lord, as a sign of being given to God, through '''professing''' faith in the single sacrifice of his Christ for sins which he offered once for all time,<ref>Hebrews 10:12; Jude 3.</ref> performed by the complete burial of full immersion in water in answer to Christ's command to be baptized, [http://biblehub.com/greek/907 '''βαπτίζω''' ''baptizo'' "immerse".] "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."<ref>John 3:16</ref> The emphasis is on '''believing''', a work of the believer in active response to God's grace, and babies are incapable of belief. Parents who believe in credobaptism alone raise their children in the Christian hope that one day they too, "knowing how to refuse the evil and choose the good",<ref>Compare Isaiah 7:15-16</ref> will repent of their sinful state in Adam,<ref>1 Corinthians 15:22; Romans 5:12-19.</ref> and choose Christ as their own personal Savior and Lord of their lives by declarational decisional salvation, and be baptized in fulfillment of his word to repent and be baptized in the name of Jesus Christ for the forgiveness of their sins ''ex opere operantis'', on the assurance of a faith based on the fundamental doctrinal principle of ''[[sola scriptura]]''. Some urge use of the [[sinner's prayer]] as a guarantee of genuine repentance of sin unto complete salvation by a sincere reciting of a formula of profession of faith in Christ. Many of these also believe that once one has truly accepted Christ as Lord and Savior they are eternally assured of a personal salvation which can never be rescinded, revoked or forfeited, forever. This too has been condemned as a kind of legalistic requirement of a work performed by the person in order to merit salvation, and as a departure from a simple, trusting faith for redemption and salvation; moreover, it has also been condemned as promoting [[Antinomianism]] and [[Licentiousness]].<ref>Romans chapter 6; 2:6-10; 8:12-17; Galatians 5:13-26; 2 Peter 2:1-3, 9-22; Jude 4-19.</ref>  

"Believers' baptism" is set forth by Anabaptists and Baptist groups such as the Mennonites, as a testimony to an already existing saving faith in the atoning sacrificial blood of Jesus Christ offered once for all time for sins on the cross,<ref>[https://www.biblegateway.com/passage/?search=Romans+1%3A17&version=RSVCE Romans 1:17]; [https://www.biblegateway.com/passage/?search=Romans+3%3A22-26&version=RSVCE 3:22-26]; [https://www.biblegateway.com/passage/?search=Romans+5%3A8-11&version=RSVCE 5:8-11]; [https://www.biblegateway.com/passage/?search=Colossians+1%3A20&version=RSVCE Colossians 1:20]; [https://www.biblegateway.com/passage/?search=Colossians+2%3A18-23&version=RSVCE 2:18-23]; [https://www.biblegateway.com/passage/?search=Hebrews+1%3A3&version=RSVCE Hebrews 1:3]; [https://www.biblegateway.com/passage/?search=Hebrews+10%3A12&version=RSVCE 10:12].</ref> in accordance with the doctrine that man is justified by faith apart from works of the law, the law being the ritual ceremonial law of Moses. They utterly reject as [[superstition]] the doctrine that the ritual of water baptism saves by regeneration, and absolutely repudiate the doctrine that "baptism doth also now save us".<ref>[https://www.biblegateway.com/passage/?search=1+Peter+3%3A21&version=RSVCE 1 Peter 3:21]; [https://www.biblegateway.com/passage/?search=Ephesians+2%3A8-9&version=RSVCE Ephesians 2:8-9].</ref> According to the doctrine of credobaptism, without faith there is no salvation, for "without faith no one can please him",<ref>[https://www.biblegateway.com/passage/?search=Hebrews+11%3A6&version=RSVCE Hebrews 11:6]; see [https://www.biblegateway.com/passage/?search=Hebrews+6%3A11-12&version=RSVCE Hebrews 6:11-12]; [https://www.biblegateway.com/passage/?search=Romans+4%3A4&version=RSVCE Romans 4:4].</ref> and it is evident that the unborn, newborn, infant, baby, child in arms who cannot walk, cannot exercise faith in the Lord and believe in him for salvation before they have the capacity of intelligent choice to be able to recognize Jesus as Lord and choose by the unmerited power of the gift of God to have faith in him alone. Thus, according to the credobaptist doctrine, baptism does not save us, but a confession of faith working through love,<ref>[https://www.biblegateway.com/passage/?search=Galatians+5%3A6&version=RSVCE Galatians 5:6]; [https://www.biblegateway.com/passage/?search=James+2%3A17&version=RSVCE James 2:17], [https://www.biblegateway.com/passage/?search=James+2%3A22&version=RSVCE 22], [https://www.biblegateway.com/passage/?search=James+2%3A24&version=RSVCE 24] [https://www.biblegateway.com/passage/?search=James+2%3A26&version=RSVCE and 26].</ref> and infants too young to understand are not capable of performing charitable works of love, "before the child knows how to refuse the evil and choose the good".<ref>Compare [https://www.biblegateway.com/passage/?search=Isaiah+7%3A16&version=RSVCE Isaiah 7:16] and [https://www.biblegateway.com/passage/?search=2+Peter+3%3A9&version=RSVCE 2 Peter 3:9]. This passage in Isaiah seems to be the closest reference to what some believe to be a biblical teaching on "the age of innocence", of children "below the age of innocence" who will not be condemned to hell if they die before being baptized, being already saved by the blood of Christ because they are innocent of any sin, and do not have understanding to know how to choose the good and refuse evil.</ref> According to apologists for credobaptism, salvation is declarational only, a decision, solely by a sincere profession of belief in Christ.<ref>An act or a work of the will of the one confessing—a "works" salvation, of receiving, believing, cooperating, calling on the name of the Lord and professing, all active verbs indicating the working of the will.</ref>{{cquote|That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.<br>For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.<br>For the scripture saith, Whosoever believeth on him shall not be ashamed.<br>For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.<br>For whosoever shall call upon the name of the Lord shall be saved.<br>How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher.... <br>So then faith ''cometh'' by hearing, and hearing by the word of God.<br>—Romans 10:9-14, 17 (KJV)}}By the prompting of the inward witness of the Holy Spirit convicting the sinner of sin which merits only the wrath of God and the just judgment of condemnation to hell, the need for salvation in Christ is '''acknowledged''' and '''confessed'''. This is '''declarational salvation''', '''decisional salvation'''. By '''repentance''' for sin and '''confessing''' faith in Christ as merciful Lord and Savior and '''receiving''' him into their heart, by which the grace of salvation is not imposed but '''received''' ''ex opere operantis'' "by the act of the doer" in "opening the door of faith to the Lord that he might come in",<ref>Compare Revelation 3:20.</ref> the practice of decisional "believers' baptism" which follows upon a '''confession of faith in Christ''' (a work) is simply nothing more than a faithfully obedient symbolic act of witness to having already been saved by the received and exercised gift of repentance unto saving faith in the Lord, as a sign of being given to God, through '''professing''' faith in the single sacrifice of his Christ for sins which he offered once for all time,<ref>Hebrews 10:12; Jude 3.</ref> performed by the complete burial of full immersion in water in answer to Christ's command to be baptized, [http://biblehub.com/greek/907 '''βαπτίζω''' ''baptizo'' "immerse".] "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."<ref>[http://biblehub.com/john/3-16.htm John 3:16].</ref> The emphasis is on '''believing''', a work of the believer in active response to God's grace, and babies are incapable of belief. They cannot outwardly profess the gift of faith in Christ alone. Parents who believe in credobaptism alone raise their children in the Christian hope that one day they too, "knowing how to refuse the evil and choose the good",<ref>Compare [https://www.biblegateway.com/passage/?search=Isaiah+7%3A15-16&version=RSVCE Isaiah 7:15-16]</ref> will repent of their sinful state in Adam,<ref>[https://www.biblegateway.com/passage/?search=1+Corinthians+15%3A2122&version=RSVCE 1 Corinthians 15:22]; [https://www.biblegateway.com/passage/?search=Romans+5%3A12-19&version=RSVCE Romans 5:12-19].</ref> and choose Christ as their own personal Savior and Lord of their lives by declarational decisional salvation of publicly professing their faith in him, and be baptized in fulfillment of his word to repent and be baptized in the name of Jesus Christ for the forgiveness of their sins ''ex opere operantis'', on the assurance of a faith based on the fundamental doctrinal principle of ''[[sola scriptura]]''. Some urge use of the [[sinner's prayer]] as a guarantee of genuine repentance of sin unto complete salvation by a sincere reciting of a formula of profession of faith in Christ. Many of these also believe that once one has truly accepted Christ as Lord and Savior, and explicitly said so from the heart with their lips,<ref>[https://www.biblegateway.com/passage/?search=Romans+10%3A9&version=RSVCE Romans 10:9]. This [[Analogy|strongly resembles]] the essential characteristic of a formulaic spell used by a [[magic|ritual magician]] which requires an exact recitation precisely performed with the complete intention of the heart and will to effect the intended result, or the automatic function of an applied calculation to an operation of [[Physics|physical science]]. The whole procedure has been ridiculed both by [[Atheism|Atheists]] and Protestant and Catholic apologists as regarding God as the automated "cosmic dispensing machine" which immediately dispenses the product as soon as the coin or card is properly inserted and the proper button has been activated. The proper "technique" is required of the person who repents and believes for salvation.</ref> they are eternally assured of a personal salvation which can never be rescinded, revoked or forfeited, forever. This too has been condemned as a kind of legalistic requirement of a work performed by the person in order to merit salvation, and as a departure from a simple, trusting faith for redemption and salvation; moreover, it has also been condemned as promoting [[Antinomianism]] and [[Licentiousness]].<ref>[https://www.biblegateway.com/passage/?search=Romans+6&version=RSVCE Romans chapter 6]; [https://www.biblegateway.com/passage/?search=Romans+2%3A6-10&version=RSVCE 2:6-10]; [https://www.biblegateway.com/passage/?search=Romans+8%3A12-17&version=RSVCE 8:12-17]; [https://www.biblegateway.com/passage/?search=Galatians+5%3A13-26&version=RSVCE Galatians 5:13-26]; [https://www.biblegateway.com/passage/?search=2+Peter+2%3A1-3&version=RSVCE 2&nbsp;Peter 2:1-3], [https://www.biblegateway.com/passage/?search=2+Peter+2%3A9-22&version=RSVCE 9-22]; [https://www.biblegateway.com/passage/?search=Jude+1%3A4-9&version=RSVCE Jude 4-19].</ref>  

Among those who profess credobaptism, the parents of children who have reached the age of understanding worry if their children have not yet decided to accept Christ as their personal Lord and Savior in some form of public profession of faith before others.<ref>See Luke 12:8-9; 2 Timothy 2:11-13.</ref> Among those who profess pedobaptism, the parents of children who have reached the age of understanding worry if their children fail to confirm the grace of their baptismal salvation of purification and consecration by water and the Spirit, through casually developing by degrees careless attitudes toward the danger of sin by not diligently living for Christ, by not confessing their serious sins and being cleansed by absolution in the name of the Lord, and by not accepting the power of the sacrament of Confirmation to bear responsibly vital witness for the Lord in the face of hostility toward Christianity. According to the Bible, it is possible for those who have been baptized to forget that they were cleansed from their sins (2 Peter 1:9).

Among those who profess credobaptism, the parents of children who have reached the age of understanding worry if their children have not yet decided to accept Christ as their personal Lord and Savior in some form of public profession of faith before others.<ref>See [https://www.biblegateway.com/passage/?search=Luke+12%3A8-9&version=RSVCE Luke 12:8-9]; [https://www.biblegateway.com/passage/?search=2+Timothy+2%3A11-13&version=RSVCE 2 Timothy 2:11-13].</ref> Among those who profess pedobaptism, the parents of children who have reached the age of understanding worry if their children fail to confirm the grace of their baptismal salvation of purification and consecration by water and the Spirit, through casually developing by degrees careless attitudes toward the danger of sin by not diligently living for Christ, by not confessing their serious sins and being cleansed by absolution in the name of the Lord, and by not accepting the power of the sacrament of Confirmation to bear responsibly vital witness for the Lord in the face of hostility toward Christianity. According to the Bible, it is possible for those who have been baptized to forget that they were cleansed from their sins ([http://biblehub.com/2_peter/1-9.htm 2 Peter 1:9]).

The [[Council of Trent]] made clear the Catholic position on the sacraments including infant baptism by condemning with ''[[anathema]]'' the proposition that ''the sacraments have no power to bestow grace and that faith alone suffices''.<ref>[http://www.clerus.org/bibliaclerusonline/en/dxa.htm The Council of Trent. Seventh Session. First Decree and Canons. On the Sacraments. <nowiki>[Denzinger EN 1583]</nowiki> (clerus.org)]</ref>

The [[Council of Trent]] made clear the Catholic position on the sacraments including infant baptism by condemning with ''[[anathema]]'' the proposition that ''the sacraments have no power to bestow grace and that faith alone suffices''.<ref>[http://www.clerus.org/bibliaclerusonline/en/dxa.htm The Council of Trent. Seventh Session. First Decree and Canons. On the Sacraments. <nowiki>[Denzinger EN 1583]</nowiki> (clerus.org)]</ref>

If faith is an act of righteousness <ref>1 John 3:7; James 2:20-26; Romans chapter 4.</ref> exercised by the believer in obedience to Christ's command "have faith in God",<ref>Mark 11:22.</ref> and obedience to his commandment "believe also in me",<ref>John 14:1</ref> and if the "gift of repentance"<ref>Acts 11:18</ref> is exercised according to Peter's command to "Repent, and be baptized every one of you",<ref>Acts 2:38</ref> and "with the mouth confession is made unto salvation",<ref>Romans 10:10b</ref> then faith and repentance are also works, something which men do, even if only in their hearts,<ref>Compare the [[good thief]] on the cross, who only had faith in Jesus, but acted by explicitly professing his faith, an act that was followed by the promise of Christ, "Verily I say unto thee, To-day shalt thou be with me in paradise." Jesus did not say this to him before he made his act of faith. Luke 23:39-43. Proponents of credobaptism emphasize that this man was not baptized but was saved, demonstrating that faith not baptism saves. Catholic theology sees in this an evidence for "baptism of desire" in which the souls of those who are deprived of all opportunity to avail themselves of the ordinary means of entering the kingdom of God through salvation by water baptism commanded by Christ Jesus in John 3:5 are not deprived of salvation by extraordinary means provided by the Father through Christ, whose Spirit knows the hearts of men. Romans 2:12-16; 1&nbsp;John 3:23; 1&nbsp;Corinthians 2:9-16; Hebrews 4:12-13. When critics object that if baptism is not necessary in some cases it should not be required, they are told that extraordinary circumstances are provided extraordinary means by the mercy of God when the ordinary means ordained for salvation are not possible, and that the ordinary means of salvation by baptism is commanded by Christ in John 3:3-5 and Matthew 28:19; Mark 16:16; Luke 24:47; Acts 2:38-42.</ref> and man is saved by the work of faith and repentance unto salvation. But it is not a work of man, but the work of God <ref>Philippians 2:13.</ref> in all who do not resist him but cooperate with him in working out their own salvation with fear and trembling before him as Lord.<ref>Philippians 2:12-13; 2 Corinthians 6:1; 2&nbsp;Peter 1:3-11.</ref> "Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall" 2 Peter 1:10. On the basis of this concurrence of belief in the enabling work of God in the souls of mankind, those theologians engaged in interfaith dialogue seek common ground for unity among Christians by means of clarification of meanings and definitions of terms that may differ superficially in speech but not in the substance of their genuine [[semantics|semantical content]], in a spirit of honest ecumenism, even while many remain cautious and alert against the danger of [[syncretism]] by any suggestion of compromise with the purity of the Gospel and the context of the whole of the teaching of the Bible. Sincere Christian believers are very careful of [[specious reasoning]] which appeals to [[Cafeteria Christianity#Proof texts|proof texts]] to promote a doctrine which deviates from the whole context of the Bible. They carefully search the whole of the scriptures to see if it is so, like the Beroeans of Acts 17:10-12.

If faith is an act of righteousness <ref>[https://www.biblegateway.com/passage/?search=1+John+3%3A7&version=RSVCE 1 John 3:7]; [https://www.biblegateway.com/passage/?search=James+2%3A20-26&version=RSVCE James 2:20-26]; [https://www.biblegateway.com/passage/?search=Romans+4&version=RSVCE Romans chapter 4].</ref> exercised by the believer in obedience to Christ's command "have faith in God",<ref>[http://biblehub.com/mark/11-22.htm Mark 11:22].</ref> and obedience to his commandment "believe also in me",<ref>[http://biblehub.com/john/14-1.htm John 14:1]</ref> and if the "gift of repentance"<ref>[http://biblehub.com/acts/11-18.htm Acts 11:18]</ref> is exercised according to Peter's command to "Repent, and be baptized every one of you",<ref>[http://biblehub.com/acts/2-38.htm Acts 2:38]</ref> and "with the mouth confession is made unto salvation",<ref>[http://biblehub.com/romans/10-10.htm Romans 10:10b]</ref> then faith and repentance are also works, something which men do, even if only in their hearts,<ref>Compare the [[good thief]] on the cross, who only had faith in Jesus, but acted by explicitly professing his faith, an act that was followed by the promise of Christ, "Verily I say unto thee, To-day shalt thou be with me in paradise." Jesus did not say this to him before he made his act of faith. [https://www.biblegateway.com/passage/?search=Lluke+23%3A39-43&version=RSVCE Luke 23:39-43]. Proponents of credobaptism emphasize that this man was not baptized but was saved, demonstrating that faith not baptism saves. Catholic theology sees in this an evidence for "baptism of desire" in which the souls of those who are deprived of all opportunity to avail themselves of the ''ordinary'' means of entering the kingdom of God through salvation by water baptism commanded by Christ Jesus in John 3:5 are not deprived of salvation by ''extraordinary'' means provided by the Father through Christ, whose Spirit knows the hearts of men. [https://www.biblegateway.com/passage/?search=Romans+2%3A12-16&version=RSVCE Romans 2:12-16]; [https://www.biblegateway.com/passage/?search=1+John+3%3A23&version=RSVCE 1&nbsp;John 3:23]; [https://www.biblegateway.com/passage/?search=1+Corinthians+2%3A9-16&version=RSVCE 1&nbsp;Corinthians 2:9-16]; [https://www.biblegateway.com/passage/?search=Hebrews+4%3A12-13&version=RSVCE Hebrews 4:12-13]. When critics object that if baptism is not necessary in some cases it should not be required because it obviously is not absolutely necessary to be saved, they are told that extraordinary circumstances are met with extraordinary means by the mercy of God when the ordinary means ordained for salvation are not possible, and that the ordinary means of salvation by baptism is commanded by Christ in [https://www.biblegateway.com/passage/?search=John+3%3A3-5&version=RSVCE John 3:3-5] and [https://www.biblegateway.com/passage/?search=Matthew+28%3A19&version=RSVCE Matthew 28:19]; [https://www.biblegateway.com/passage/?search=Mark+16%3A16&version=RSVCE Mark 16:16]; [https://www.biblegateway.com/passage/?search=Luke+24%3A47&version=RSVCE Luke 24:47]; [https://www.biblegateway.com/passage/?search=Acts+2%3A2138-42&version=RSVCE Acts 2:38-42].</ref> and man is saved by the work of faith and repentance unto salvation. But it is not a work of man, but the work of God <ref>[https://www.biblegateway.com/passage/?search=Philippians+2%3A13&version=RSVCE Philippians 2:13].</ref> in all who do not resist him but cooperate with him in working out their own salvation with fear and trembling before him as Lord.<ref>[https://www.biblegateway.com/passage/?search=Philippians+2%3A12-13&version=RSVCE Philippians 2:12-13]; [https://www.biblegateway.com/passage/?search=2+Corinthians+6%3A1&version=RSVCE 2 Corinthians 6:1]; [https://www.biblegateway.com/passage/?search=2+Peter+1%3A11&version=RSVCE 2&nbsp;Peter 1:3-11].</ref> "Therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall" 2 Peter 1:10.  

 

On the basis of this concurrence of belief in the enabling work of God in the souls of mankind, those theologians engaged in interfaith dialogue seek common ground for unity among Christians by means of clarification of meanings and definitions of terms that may differ superficially in speech but not differ at all in the substance of their genuine [[semantics|semantical content]], in a spirit of honest ecumenism, even while many remain cautious and alert against the danger of [[syncretism]] by any suggestion of compromise with the purity of the Gospel and the context of the whole of the teaching of the Bible. Sincere Christian believers are very careful of [[specious reasoning]] which appeals to [[Cafeteria Christianity#Proof texts|proof texts]] to promote a doctrine which deviates from the whole context of the Bible. They carefully search the whole of the scriptures to see if it is so, like the Beroeans of [https://www.biblegateway.com/passage/?search=Acts+17%3A10-12&version=RSVCE Acts 17:10-12].

==Where do unbaptized departed infants go?==

==Where do unbaptized departed infants go?==

Among believers in the necessity of [[baptism]] for [[salvation]] there is no universal consensus on the fate of dead infants who have not been baptized, the souls of those whom the New Testament Greek text of Luke 18:15-16 calls '''βρέφη''' ''brephe'', "an unborn or a newborn child, infant, babe, child in arms".<ref>See [http://biblehub.com/greek/1025.htm Strong's number ''1025'' '''βρέφη''' ''brephe'' "infant".] <br>Compare the [http://biblehub.com/interlinear/luke/18-15.htm interlinear text of Luke 18:15]. Compare the [http://biblehub.com/luke/18-15.htm parallel versions of Luke 18:15]. </ref> There are three conflicting doctrines:

Among believers in the necessity of [[baptism]] for [[salvation]] there is no universal consensus on the fate of dead infants who have not been baptized, the souls of those whom the New Testament Greek text of [https://www.biblegateway.com/passage/?search=Luke+18%3A15-16&version=RSVCE Luke 18:15-16] calls '''βρέφη''' ''brephe'', "an unborn or a newborn child, infant, babe, child in arms".<ref>See [http://biblehub.com/greek/1025.htm Strong's number ''1025'' '''βρέφη''' ''brephe'' "infant".] <br>Compare the [http://biblehub.com/interlinear/luke/18-15.htm interlinear text of Luke 18:15]. Compare the [http://biblehub.com/luke/18-15.htm parallel versions of Luke 18:15]. </ref> There are three conflicting doctrines:

*They go to [[Hell]].  

*They go to [[Hell]].  

*They go to [[Limbo]].

*They go to [[Limbo]].

This is based primarily on [http://biblehub.com/commentaries/mark/16-16.htm Mark 16:16] "'''He that believeth and is baptized shall be saved; but he that believeth not shall be damned.'''" (KJV) An unborn or a newborn child, infant, babe, child in arms, who does not and cannot understand, does not believe. And that little child shall most certainly be damned by dying because that child did not believe and was not baptized. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and ''of'' the Spirit, he cannot enter into the kingdom of God." John 3:5. Therefore, according to a literalist "plain, simple and obvious" reading of the Bible ''[[sola scriptura]]'', unbaptized infants are damned.<ref>Compare [https://www.biblegateway.com/passage/?search=John+5%3A25-29&version=NRSVCE John 5:25-29.]</ref>

This is based primarily on [http://biblehub.com/commentaries/mark/16-16.htm Mark 16:16] "'''He that believeth and is baptized shall be saved; but he that believeth not shall be damned.'''" (KJV) An unborn or a newborn child, infant, babe, child in arms, who does not and cannot understand, does not believe. And that little child shall most certainly be damned by dying because that child did not believe and was not baptized. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and ''of'' the Spirit, he cannot enter into the kingdom of God." John 3:5. Therefore, according to a literalist "plain, simple and obvious" reading of the Bible ''[[sola scriptura]]'', unbaptized infants are damned.<ref>Compare [https://www.biblegateway.com/passage/?search=John+5%3A25-29&version=NRSVCE John 5:25-29.]</ref>

[[John Calvin]] in his ''[[Institutes of the Christian Religion]]'' <ref>[https://www.biblestudytools.com/history/calvin-institutes-christianity/ Institutes of the Christian Religion (biblestudytools.com)]</ref> states most clearly that only those [[Predestination|predestinate]] souls [[Eternal security (salvation)|elected irrevocably]] to the blessed glory of salvation by the irresistible grace of the Sovereign Will of God alone will attain heaven and stand in the presence of Almighty God. All others, men, women, children, babies, infants, the unborn in the womb, who die, are destined by their unregenerate wicked nature of total depravity for the ruin of hell apart from the presence of God, because "''Thou art'' of purer eyes than to behold evil, and canst not look on iniquity". [http://biblehub.com/commentaries/habakkuk/1-13.htm Habakkuk 1:13]{{cquote|Original sin, then, may be defined a hereditary corruption and depravity of our nature, extending to all the parts of the soul, which first makes us obnoxious to the wrath of God, and then produces in us works which in Scripture are termed works of the flesh. This corruption is repeatedly designated by Paul by the term sin (Gal. 5:19); while the works which proceed from it, such as adultery, fornication, theft, hatred, murder, revellings, he terms, in the same way, the fruits of sin, though in various passages of Scripture, and even by Paul himself, they are also termed sins. The two things, therefore, are to be distinctly observed--viz. that being thus perverted and corrupted in all the parts of our nature, we are, merely on account of such corruption, deservedly condemned by God, to whom nothing is acceptable but righteousness, innocence, and purity. This is not liability for another's fault. For when it is said, that the sin of Adam has made us obnoxious to the justice of God, the meaning is not, that we, who are in ourselves innocent and blameless, are bearing his guilt, but that since by his transgression we are all placed under the curse, he is said to have brought us under obligation. Through him, however, not only has punishment been derived, but pollution instilled, for which punishment is justly due. Hence Augustine, though he often terms it another's sin (that he may more clearly show how it comes to us by descent), at the same time asserts that it is each individual's own sin. And the Apostle most distinctly testifies, that "death passed upon all men, for that all have sinned," (Rom. 5:12); that is, are involved in original sin, and polluted by its stain. Hence, even infants bringing their condemnation with them from their mother's womb, suffer not for another's, but for their own defect. For although they have not yet produced the fruits of their own unrighteousness, they have the seed implanted in them. Nay, their whole nature is, as it were, a seed-bed of sin, and therefore cannot but be odious and abominable to God. Hence it follows, that it is properly deemed sinful in the sight of God; for there could be no condemnation without guilt.<br>—Institutes of the Christian Religion, Book 2, Chapter 1, Section 5.8 Definition of original sin.<ref>[https://www.biblestudytools.com/history/calvin-institutes-christianity/book2/chapter-1.html Institutes of the Christian Religion, Book 2, Chapter 1 (biblestudytools.com)]</ref>}}Thus, the [[ordinance]] of baptism avails nothing for those who are not already appointed unto salvation and do not believe, "and as many as were ordained to eternal life believed" [http://biblehub.com/commentaries/acts/13-48.htm Acts 13:48 (KJV)], "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." [http://biblehub.com/commentaries/1_thessalonians/5-9.htm 1&nbsp;Thessalonians 5:9 (KJV)]. [[Saint Paul]] says in his ''Epistle to the Romans'', chapter 9:{{cquote|¹⁸ Therefore hath he mercy on whom he will ''have mercy'', and whom he will he hardeneth.<br>¹⁹ Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?<br>²⁰ Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed ''it'', Why hast thou made me thus?<br>²¹ Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonor?<br>²² ''What'' if God, willing to shew ''his'' wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction:<br>²³ And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,<br>²⁴ Even us, whom he hath called, not of the Jews only, but also of the Gentiles?<br>²⁵ As he saith also in [[Book of Hosea|Osee]], I will call them my people, which were not my people; and her beloved, which was not beloved.<br>²⁶ And it shall come to pass, ''that'' in the place where it was said, unto them, Ye ''are'' not my people; there shall they be called the children of the living God.<br>—Romans 9:18-26 (KJV)}}

[[John Calvin]] in his ''[[Institutes of the Christian Religion]]'' <ref>[https://www.biblestudytools.com/history/calvin-institutes-christianity/ Institutes of the Christian Religion (biblestudytools.com)]</ref> states most clearly that only those [[Predestination|predestinate]] souls [[Eternal security (salvation)|elected irrevocably]] to the blessed glory of salvation by the irresistible grace of the Sovereign Will of God alone will attain heaven and stand in the presence of Almighty God. All others, men, women, children, babies, infants, the unborn in the womb, who die, are destined by their unregenerate wicked nature of total depravity for the ruin of hell apart from the presence of God, because "''Thou art'' of purer eyes than to behold evil, and canst not look on iniquity". [http://biblehub.com/commentaries/habakkuk/1-13.htm Habakkuk 1:13]{{cquote|Original sin, then, may be defined a hereditary corruption and depravity of our nature, extending to all the parts of the soul, which first makes us obnoxious to the wrath of God, and then produces in us works which in Scripture are termed works of the flesh. This corruption is repeatedly designated by Paul by the term sin (Gal. 5:19); while the works which proceed from it, such as adultery, fornication, theft, hatred, murder, revellings, he terms, in the same way, the fruits of sin, though in various passages of Scripture, and even by Paul himself, they are also termed sins. The two things, therefore, are to be distinctly observed--viz. that being thus perverted and corrupted in all the parts of our nature, we are, merely on account of such corruption, deservedly condemned by God, to whom nothing is acceptable but righteousness, innocence, and purity. This is not liability for another's fault. For when it is said, that the sin of Adam has made us obnoxious to the justice of God, the meaning is not, that we, who are in ourselves innocent and blameless, are bearing his guilt, but that since by his transgression we are all placed under the curse, he is said to have brought us under obligation. Through him, however, not only has punishment been derived, but pollution instilled, for which punishment is justly due. Hence Augustine, though he often terms it another's sin (that he may more clearly show how it comes to us by descent), at the same time asserts that it is each individual's own sin. And the Apostle most distinctly testifies, that "death passed upon all men, for that all have sinned," (Rom. 5:12); that is, are involved in original sin, and polluted by its stain. Hence, even infants bringing their condemnation with them from their mother's womb, suffer not for another's, but for their own defect. For although they have not yet produced the fruits of their own unrighteousness, they have the seed implanted in them. Nay, their whole nature is, as it were, a seed-bed of sin, and therefore cannot but be odious and abominable to God. Hence it follows, that it is properly deemed sinful in the sight of God; for there could be no condemnation without guilt.<br>—''[[Institutes of the Christian Religion]]'', Book 2, Chapter 1, Section 5.8 Definition of original sin.<ref>[https://www.biblestudytools.com/history/calvin-institutes-christianity/book2/chapter-1.html Institutes of the Christian Religion, Book 2, Chapter 1 (biblestudytools.com)]</ref>}}Thus, the [[ordinance]] of baptism avails nothing for those who are not already appointed unto salvation and do not believe, "and as many as were ordained to eternal life believed" [http://biblehub.com/commentaries/acts/13-48.htm Acts 13:48 (KJV)], "For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ." [http://biblehub.com/commentaries/1_thessalonians/5-9.htm 1&nbsp;Thessalonians 5:9 (KJV)]. [[Saint Paul]] says in his ''Epistle to the Romans'', chapter 9:{{cquote|¹⁸ Therefore hath he mercy on whom he will ''have mercy'', and whom he will he hardeneth.<br>¹⁹ Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?<br>²⁰ Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed ''it'', Why hast thou made me thus?<br>²¹ Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonor?<br>²² ''What'' if God, willing to shew ''his'' wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction:<br>²³ And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,<br>²⁴ Even us, whom he hath called, not of the Jews only, but also of the Gentiles?<br>²⁵ As he saith also in [[Book of Hosea|Osee]], I will call them my people, which were not my people; and her beloved, which was not beloved.<br>²⁶ And it shall come to pass, ''that'' in the place where it was said, unto them, Ye ''are'' not my people; there shall they be called the children of the living God.<br>—Romans 9:18-26 (KJV)}}

===They go to Limbo===

===They go to Limbo===

This is based primarily on [http://biblehub.com/commentaries/romans/2-15.htm Romans 2:15]; [http://biblehub.com/commentaries/1_john/3-21.htm 1&nbsp;John 3:21]; [http://biblehub.com/commentaries/revelation/20-12.htm Revelation 20:12]. [[Middle Ages|Medieval]] Christian theologians, unable to reconcile the mercy and justice of a good and loving [[God the Father]], and the necessity of baptism according to [http://biblehub.com/commentaries/john/3-5.htm John 3:5], had recourse to the word of Jesus in [http://biblehub.com/commentaries/luke/12:48.htm Luke 12:48] in which those who did not know or hear or understand [[the Gospel]], and had personally of themselves done nothing either good or bad, would receive a light punishment, that loss solely due to the defect of the [[original sin]] of [[Adam]], placing them on the very outer edge (Latin ''limbo'') of hell, the state of simply being deprived for all eternity of the [[beatific vision]] of God by the saved in heaven, but also of being spared the torment of the wicked. Among Catholic theologians this doctrine of limbo has remained a philosophical and theological speculation only, and has never been approved as an official doctrine or dogma of the Catholic Church.  

This is based primarily on [http://biblehub.com/commentaries/romans/2-15.htm Romans 2:15]; [http://biblehub.com/commentaries/1_john/3-21.htm 1&nbsp;John 3:21]; [http://biblehub.com/commentaries/revelation/20-12.htm Revelation 20:12]. [[Middle Ages|Medieval]] Christian theologians, unable to reconcile the mercy and justice of a good and loving [[God the Father]], and the necessity of baptism according to [http://biblehub.com/commentaries/john/3-5.htm John 3:5], had recourse to the word of Jesus in [http://biblehub.com/commentaries/luke/12:48.htm Luke 12:48] in which those who did not know or hear or understand [[the Gospel]], and had personally of themselves done nothing either good or bad, would receive a light punishment, that loss solely due to the defect of the [[original sin]] of [[Adam]], placing them on the very outer edge (Latin ''limbo'' "edge") of hell, the state of simply being deprived for all eternity of the [[beatific vision]] of God by the saved [[saint]]s in heaven, but also of being spared the torment of the wicked. Among Catholic theologians this uncertain doctrine of limbo has remained a philosophical and theological speculation only, and has never been approved as an official doctrine or dogma of the Catholic Church.  

According to Revelation 20:10, 14-15 everything in hell (Hades) and everything in it will finally and irrevocably suffer burning in the lake of fire.{{cquote|And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet ''are'', and shall be tormented day and night for ever and ever.<ref>Compare [http://biblehub.com/commentaries/revelation/14-11.htm Revelation 14:11] "''And the smoke of their torment ascendeth up for ever and ever; and they have no rest day nor night''".</ref>

According to [https://www.biblegateway.com/passage/?search=Revelation+20%3A10&version=RSVCE Revelation 20:10], [https://www.biblegateway.com/passage/?search=Revelation+20%3A14-15&version=RSVCE 14-15] everything in hell (Hades) and everything in it will finally and irrevocably suffer burning in the lake of fire.{{cquote|And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet ''are'', and shall be tormented day and night for ever and ever.<ref>Compare [http://biblehub.com/commentaries/revelation/14-11.htm Revelation 14:11] "''And the smoke of their torment ascendeth up for ever and ever; and they have no rest day nor night''".</ref>

And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.<br>—Revelation 20:10 and 14-15 (KJV)}}This would certainly include all of the innocent unbaptized children speculatively relegated by some Medieval theologians to a proposed state of the lightest possible suffering on the very outer edge (''limbo'') of hell.<ref>Compare Matthew 10:14-15; 11:22-24; Luke 10:12; 12:47-48.</ref> However, some point out that Revelation 20:13 says, "And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works." Thus, none of the dead remained in hell when death and hell were cast into the lake of fire and brimstone, and according to Revelation 20:15, only those not found written in the book of life were cast into the lake of fire.

And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.<br>—Revelation 20:10 and 14-15 (KJV)}}This would certainly include all of the innocent unbaptized children speculatively relegated by some Medieval theologians to a proposed state of the lightest possible suffering on the very outer edge (''limbo'') of hell.<ref>Compare [https://www.biblegateway.com/passage/?search=Matthew+10%3A14-15&version=RSVCE Matthew 10:14-15]; [https://www.biblegateway.com/passage/?search=Matthew+11%3A22-24&version=RSVCE 11:22-24]; [https://www.biblegateway.com/passage/?search=Luke+10%3A12&version=RSVCE Luke 10:12]; [https://www.biblegateway.com/passage/?search=Luke+12%3A47-48&version=RSVCE 12:47-48].</ref> However, some point out that Revelation 20:13 says, "And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works." Thus, none of the dead remained in hell when death and hell were cast into the lake of fire and brimstone, and according to [https://www.biblegateway.com/passage/?search=Revelation+20%3A15&version=RSVCE Revelation 20:15], only those not found written in the book of life were cast into the lake of fire.

According to the ''[[Catechism of the Catholic Church]]'', in an affirmation of the [[Council of Trent]] on the question of the fate of unbaptized infants:{{cquote|'''1261''' As regards ''children who have died without Baptism,'' the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: ″Let the children come to me, do not hinder them,″ [''Mk'' 10:14; cf. ''1 Tim.'' 2:4.] allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church′s call not to prevent little children coming to Christ through the gift of holy Baptism.<ref>Catechism of the Catholic Church, Part Two: The Celebration of the Christian Mystery, Section Two: The Seven Sacraments of the Church, Chapter One: The Sacraments of Christian Initiation, Article 1: The Sacrament of Baptism, VI. The Necessity of Baptism, '''[http://www.scborromeo.org/ccc/p2s2c1a1.htm#1261 1261]''', Libreria Editrice Vaticana, English translation of the ''Catechism of the Catholic Church'' for the United States of America copyright 1994, United States Catholic Conference, Inc.—Libreria Editrice Vaticana. English translation of the ''Catechism of the Catholic Church: Modifications from the Editio Typica'' copyright 1997, United States Catholic Conference, Inc.—Libreria Editrice Vaticana. page 321. ISBN 1-57455-109-4 </ref>}}

According to the ''[[Catechism of the Catholic Church]]'' '''1261''', in an affirmation of the [[Council of Trent]] on the question of the fate of unbaptized infants:{{cquote|'''1261''' As regards ''children who have died without Baptism,'' the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus' tenderness toward children which caused him to say: ″Let the children come to me, do not hinder them,″ [''Mk'' 10:14; cf. ''1 Tim.'' 2:4.] allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church′s call not to prevent little children coming to Christ through the gift of holy Baptism.<ref>Catechism of the Catholic Church, Part Two: The Celebration of the Christian Mystery, Section Two: The Seven Sacraments of the Church, Chapter One: The Sacraments of Christian Initiation, Article 1: The Sacrament of Baptism, VI. The Necessity of Baptism, '''[http://www.scborromeo.org/ccc/p2s2c1a1.htm#1261 1261]''', Libreria Editrice Vaticana, English translation of the ''Catechism of the Catholic Church'' for the United States of America copyright 1994, United States Catholic Conference, Inc.—Libreria Editrice Vaticana. English translation of the ''Catechism of the Catholic Church: Modifications from the Editio Typica'' copyright 1997, United States Catholic Conference, Inc.—Libreria Editrice Vaticana. page 321. ISBN 1-57455-109-4 </ref>}}

===They go to heaven===

===They go to heaven===

[[The Church of Jesus Christ of Latter-Day Saints]] practices surrogate water-baptism for the salvation of the souls of the unbaptized dead, including infants, that they might be saved.<ref>[https://www.mormonwiki.com/Mormon_Beliefs:_Baptism_for_the_Dead Mormon Beliefs: Baptism for the Dead (mormonwiki.com)]</ref> This is based on their doctrinal interpretation of [http://biblehub.com/commentaries/1_corinthians/15-29.htm 1&nbsp;Corinthians 15:29]{{cquote|Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? (KJV)}}

[[The Church of Jesus Christ of Latter-Day Saints]] practices surrogate water-baptism for the salvation of the souls of the unbaptized dead, including infants, that they might be saved.<ref>[https://www.mormonwiki.com/Mormon_Beliefs:_Baptism_for_the_Dead Mormon Beliefs: Baptism for the Dead (mormonwiki.com)]</ref> This is based on their doctrinal interpretation of [http://biblehub.com/commentaries/1_corinthians/15-29.htm 1&nbsp;Corinthians 15:29]{{cquote|Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? (KJV)}}

Mormon Apostle Mark E. Petersen explained this in just two short sentences. A just and righteous God would not punish the millions of people who have lived on the earth who never had the opportunity to learn of the gospel and baptism.  

Mormon Apostle Mark E. Petersen explained this in just two short sentences. He says that a just and righteous God would not punish the millions of people who have lived on the earth who never had the opportunity to learn of the gospel and baptism.  

:“The Savior himself declared that he was God of both the living and the dead, ‘for all live unto him’ (Luke 20:38), showing that he regards them all in the same light.”  

:“The Savior himself declared that he was God of both the living and the dead, ‘for all live unto him’ (Luke 20:38), showing that he regards them all in the same light.”  

Baptism for the dead gives those who would have embraced Christ and His Church the opportunity to do so after death. Mark E. Petersen went on to explain this fact:  

Baptism for the dead gives those who would have embraced Christ and His Church the opportunity to do so after death. Mark E. Petersen went on to explain this fact:  

According to the doctrine of [[Universalism]] all beings in hell and the lake of fire will eventually be fully and finally purified and cleansed, and all of those who have been damned, including Satan and the fallen angels will attain at last the joy of heavenly beatitude in the presence of a loving God, "who is not willing that any should perish".<ref>See [http://biblehub.com/commentaries/2_peter/3-9.htm multiple commentaries on 2&nbsp;Peter 3:9]</ref> Not all universalists believe in hell, however, but they do believe in universal salvation.<ref>See the following articles:

According to the doctrine of [[Universalism]] all beings in hell and the lake of fire will eventually be fully and finally purified and cleansed, and all of those who have been damned, including Satan and the fallen angels will attain at last the joy of heavenly beatitude in the presence of a loving God, "who is not willing that any should perish".<ref>See [http://biblehub.com/commentaries/2_peter/3-9.htm multiple commentaries on 2&nbsp;Peter 3:9]</ref> Not all universalists believe in hell, however, but they do believe in universal salvation.<ref>See the following articles:

*[https://www.wayoflife.org/database/fireoutofhell.html Taking the Fire Out of Hell, David Cloud, Way of Life Literature (wayoflife.org)]

*[https://www.wayoflife.org/database/fireoutofhell.html Taking the Fire Out of Hell, David Cloud, Way of Life Literature (wayoflife.org)]

*[https://www.christianity.com/theology/other-religions-beliefs/what-is-universalism-and-is-it-compatible-with-christian-faith.html What Is Universalism? Is it Biblical and Should Christians Believe Universalist Philosophy? Universalism is the belief that ultimately everybody will be saved. There are several different stripes of Universalists. Russell Moore -Moore to the Point (christianity.com)]</ref> Among congregations of [[Unitarian Universalist]]s, most (not all) have child dedication ceremonies for infants and children.<ref>[https://www.uua.org/beliefs/what-we-do/celebrations/births Baptism / Child Dedication in Unitarian Universalism - Unitarian Universalist Association (uua.org)]</ref> According to Universalist teaching, neither baptism nor avoidance of sin is regarded in any way as absolutely necessary, since all will eventually be blessed. The individual is completely free to do whatever he or she decides to do.<ref>Compare 1 Corinthians 15:20-28; Philippians 2:9-11.</ref> This doctrine has much in common with the teaching of [[Hinduism]], [[Buddhism]] and [[Cosmic Humanism]].

*[https://www.christianity.com/theology/other-religions-beliefs/what-is-universalism-and-is-it-compatible-with-christian-faith.html What Is Universalism? Is it Biblical and Should Christians Believe Universalist Philosophy? Universalism is the belief that ultimately everybody will be saved. There are several different stripes of Universalists. Russell Moore -Moore to the Point (christianity.com)]</ref> Among congregations of [[Unitarian Universalist]]s, most (not all) have child dedication ceremonies for infants and children.<ref>[https://www.uua.org/beliefs/what-we-do/celebrations/births Baptism / Child Dedication in Unitarian Universalism - Unitarian Universalist Association (uua.org)]</ref> According to Universalist teaching, neither baptism nor avoidance of sin is ultimately regarded in any way as absolutely necessary, since all will eventually be blessed. The individual is completely free to do whatever he or she decides to do.<ref>Compare [https://www.biblegateway.com/passage/?search=1+Corinthians+15%3A20-28&version=RSVCE 1 Corinthians 15:20-28]; [https://www.biblegateway.com/passage/?search=Philippians+2%3A9-11&version=RSVCE Philippians 2:9-11].</ref> This doctrine has much in common with the teaching of [[Hinduism]], [[Buddhism]], [[Monism]] and [[Cosmic Humanism]].

==[[Religious Society of Friends]] (Quakers)==

==[[Religious Society of Friends]] (Quakers)==

[[Quaker]] belief teaches that the goal of all life is to experience God's indwelling presence. Participation by any of their members in sacramental activities with others is not forbidden, but it is not a part of their spiritual discipline or ''praxis''. Baptism is most often referred to by Friends as sensing the presence of God's Spirit, and experiencing an inner change as the result. This can be quite profound. Sometimes the term "illumination" is used, and "inner light" or simply having "the light".<ref>See the following:

[[Quaker]] belief teaches that the goal of all life is to experience God's indwelling presence. Participation by any of their members in sacramental activities with others is not forbidden, but it is not a part of their spiritual discipline or ''praxis''. Baptism is most often referred to by Friends as sensing the presence of God's Spirit, and experiencing an inner change as the result. This can be quite profound. Sometimes the term "illumination" is used, and "inner light" or simply having "the light".<ref>See the following:

*[https://classroom.synonym.com/the-quaker-view-on-baptism-12085718.html The Quaker View on Baptism, By Dell Markey (classroom.synonym.com)]

*[https://classroom.synonym.com/the-quaker-view-on-baptism-12085718.html The Quaker View on Baptism, By Dell Markey (classroom.synonym.com)]

*[http://goinsidetogreetthelight.com/wp-content/uploads/2015/01/Helen-Meads-Quaker-meaning-of-Light-_-JT-work_.pdf The Quaker Meaning of Light (and James Turrell's work), by Helen Meads goinsidetogreetthelight] pdf. —''The meaning of going inside to greet the Light.''</ref>

*[http://goinsidetogreetthelight.com/wp-content/uploads/2015/01/Helen-Meads-Quaker-meaning-of-Light-_-JT-work_.pdf The Quaker Meaning of Light (and James Turrell's work), by Helen Meads goinsidetogreetthelight] pdf. —''The meaning of going inside to greet the Light.''

Compare [https://www.biblegateway.com/passage/?search=Colossians+1%3A27&version=RSVCE Colossians 1:27] and [http://biblehub.com/commentaries/colossians/1-27.htm multiple commentaries on Colossians 1:27]</ref>

==Discernment of Truth: Seekers, Converts, and Christian Apologetics==

==Discernment of Truth: Seekers, Converts, and Christian Apologetics==

[[Cafeteria Christianity|Cafeteria Christians]] and [[Cafeteria Catholic]]s decide for themselves if infant baptism is right.

[[Cafeteria Christianity|Cafeteria Christians]] and [[Cafeteria Catholic]]s decide for themselves if infant baptism is right.

Others decide for or against infant baptism based on the principle of ''[[sola spiritu]]'', relying solely on what they discern to be the will of the [[Holy Spirit]] and their own prayerful reading of the Bible apart from any other guidance or authority.

Others decide for or against infant baptism based on the principle of ''[[sola spiritu]]'', relying solely on what they discern to be the will of the [[Holy Spirit]] and their own prayerful reading of the Bible apart from any other guidance or authority. They may or may not believe that an unborn baby has a soul.

 

The word "''[[fetus]]''" is simply the Latin term for "little one", a baby unborn or just delivered, newborn, a little child. [[Pro-life]] nurses attending patients pregnant with unwanted babies have been summarily dismissed and banned for immediately baptizing [[Abortion|aborted babies]] in the delivery rooms of those hospitals and clinics whose policies allow the murder of babies and the removal of them from the wombs of their mothers as disposable garbage and "biological waste".

[[Saint Peter]] counselled restraint and respect with courtesy regarding defense of Christian doctrine in [https://www.biblegateway.com/passage/?search=1+Peter+3%3A15-16&version=KJV 1 Peter 3:15-16].

[[Saint Peter]] counselled restraint and respect with courtesy regarding defense of Christian doctrine in [https://www.biblegateway.com/passage/?search=1+Peter+3%3A15-16&version=KJV 1 Peter 3:15-16].