Subtitle: Perhaps a better question is, does removal of original sin by infant baptism even matter?

Excerpt: The article explores the differing beliefs surrounding infant baptism and its connection to original sin. Biblical Christians argue that repentance and faith are essential for salvation, and infants cannot personally repent.

Author: Jeff Hilles

I recently wrote a piece discussing the denominational silos that evangelical, born-again, Biblical Christians tend to isolate themselves within. One of the examples used was the practice of infant baptism as performed by the Presbyterian denominations. Their underlying theology (along with Methodist, Episcopal, and some Church of Christ) holds the view that baptism is a New Testament counterpart to the Old Testament circumcision.

Infant baptism represents a covenant sign to the church and community that the child will be raised in the Christian faith (Acts 2:39). It also conforms to the belief of prevenient grace, or that God’s grace comes before conscious faith. Whether supportive of infant baptism or not, all Biblical Christian theological systems affirm the necessity of God’s grace prior to a sinner’s conversion. This belief is true regardless of Calvinist or Arminian leanings.

However, some denominations take a significant step further and assert that infant baptism can effectively eliminate original or Adamic sin.

Adamic Sin Removal – Yes

However, what about those denominations that promote infant baptism as a method of removing original sin: the sin all humanity inherited from Adam and his eating of the forbidden fruit? These include Roman Catholic, Eastern Orthodox, Lutheran, and most Anglican denominations.

With some church fathers such as Irenaeus, Origen, and Cyprian, the concept of wiping away original sin through baptism really began with Augustine in the 400’s AD. He promoted the view that baptism was not simply a symbolic tradition, but that it actually resulted in a real spiritual cleansing, not dependent on the individual’s awareness of a need to do so. This became the doctrine of the Catholic Church going forward.

Biblical Support

There are no passages in the Bible that specifically connect infant baptism to the forgiveness of any type of sin, original or ongoing. However, the following are offered as tangential evidence for the practice.

John 3:5 – The concept of “born of water and the Spirit” is twisted to imply that baptism (water) can be applied as part of salvation at any point in the life of the individual (infant included).

Acts 2:38-39 – The command “repent and be baptized … children” suggests that baptism can apply to those prior to an acceptance of concepts such as God’s grace and faith in Christ (Ephesians 2:8-9).

And then there are verses used to suggest that baptism is not part of the sanctification process, but that it must be completed to be saved. This is a heretical, works-based position, discussed here, but falls outside of the boundaries of this article.

Acts 22:16 – This verse, taken in isolation, suggests that to “rise and be baptized and wash away your sins” can be applied to one at any age.

1 Peter 3:21 – With the words, “Baptism … now saves you” there is the impression again that the human practice has some redemptive power. In fact the context of the verses suggests a use of the word as a figurative immersion (post salvation) into a relationship with Christ.

Finally, there are the household passages (Acts 16:15,33; 1 Corinthians 1:16) that imply infants in the household, with no ability to acknowledge Christ, would also be obligated to be baptized for salvation.

Adamic Sin Removal – No

The concept of infant baptism impacting the child (for example, one less than three years old) would have to come through a spiritual transformation by God rather than through any understanding or acceptance by the individual. There is no question that God makes covenants with man (Genesis 15:17) that are one-way in nature. However, unsupported by clear Scripture, past pre-Catholic traditions amount to speculation at best and heresy at worst. This is especially true regarding any theology surrounding salvation and eternal life in Heaven.

To those who believe infant baptism has power over Adamic sin based on Scripture, a Biblical Christian response would likely be:

• Repentance and faith are always linked as precursors to baptism.
• Infants cannot personally repent.
• Verses assume conscious belief.
• Household texts never explicitly mention infants.

The focus of infant baptism should be on the adult parents, extended family, and friends and their church, who are publicly committing to raise the child in a Christian home.

Biblical Support

• Mark 16:16 – Scripture supports belief comes before baptism.
• Acts 2:38 – Scripture supports that repentance requires a conscious moral response.
• Acts 8:12 – Again, belief precedes baptism.
• Acts 8:36-37 – Confession comes before baptism.
• Romans 10:9-10 – Salvation requires confession.

Adamic Sin Removal – What does it matter?

After all that has been offered above, to suggest that what people believe regarding infant baptism is irrelevant, is likely confusing. However, the deeper point of this post is that the Bible is abundantly clear and consistent …

For all have sinned and fall short of the glory of God. - Romans 3:23

Surely there is not a righteous man on earth who does good and never sins. - Ecclesiastes 7:20

If we say we have no sin, we deceive ourselves, and the truth is not in us. - 1 John 1:8

Not one of us could possibly believe that we have never sinned (other than Christ). So, whether we believe (incorrectly) that Adam’s sins could be washed clean by some performative tradition (infant baptism) or not, the indisputable fact remains that sin remains in the life of all humanity. For Biblical Christians, the only solution for the payment of those sins is acceptance of God’s grace in the form of saving faith in what His Son did on the cross for those who accept Him as their Savior and Lord. This fact puts into perspective that the denominational differences in theology related to infant baptism are not so egregious as to prevent fellowship and a level of unity between born-again Christians who have marked differences in their viewpoints. For those who acknowledge Ephesians 2:8-9 and Romans 10:9, we will all have our theology repaired at the feet of Jesus someday.