Background Information

Red Heifer

A peculiar kind of water, termed the water of uncleanness (A. V. "water of separation"), was prepared in the following manner: an unblemished red heifer, on which the yoke bad not passed, was slain by the eldest son of the high-priest outside the camp. A portion of its blood was sprinkled seven times towards the sanctuary; the rest of it, and the whole of the carcass, including even its dung, were then burned in the sight of the officiating priest, together with cedar-wood, hyssop, and scarlet. The ashes were collected by a clean man and deposited in a clean place outside the camp. Whenever occasion required, a portion of the ashes was mixed with spring-water in a jar, and the unclean person was sprinkled with it on the third and again on the seventh day after the contraction of the uncleanness. That the water had an expiatory efficacy is implied in the term sin-offering (A. V. "purification for sin") applied to it (Numb, xix, 9). and all the particulars connected with its preparation had a symbolical significance appropriate to the object sought. The sex of the victim (female, and hence life-giving), its red color (the color of blood, the seat of life), its unimpaired vigor (never having borne the yoke), its youth, and the absence in it of spot or blemish, the cedar and the hyssop (possessing the qualities, the former of incorruption, the latter of purity), and the scarlet (again the color of blood) — all these symbolized life in its fullness and freshness as the antidote of death...and lastly, that the purification should be effected, not simply by the use of water, but of water mixed with ashes which served as a lye. and would, therefore, have peculiarly cleansing qualities. Source: Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature, Volume 8, p. 799

Background Information

Red Heifer

This sacrifice was done outside the camp, north east of the Temple. The priest would lead the red heifer through the inspection gate where it was inspected by all. They would then take the heifer from the temple area, lead it outside the city gate to the Mount of Olives, where it would be sacrificed. Lev. 1:11 "He shall slay it on the side of the altar northward before the Lord, and Aaron’s sons the priests shall sprinkle its blood around on the altar." When the priest was at the Mt. of Olives, he would take the red heifer and face it west towards the temple before it was sacrificed. At the same time the temple doors would be opened so that the heifer would be looking directly through the inspection gate, and the temple doors, directly into the Holy of Holies...The priest would take the heifer, and while facing it directly towards the temple, would slit its throat with his right hand, collecting blood in a basin with his left hand. Then with his right hand he would dip the tip of his finger into the blood and sprinkle it seven times towards the doors of the temple. Then they would burn the animal until there was nothing left but ashes. The ashes were then beaten. Then they would scoop up the ashes and put them in a clean (clay box type vessel) in a clean place. After three days they would take the ashes, mix them with water and sprinkle them on and over the people. After doing this on the seventh day, the nation was deemed as clean. This ceremony should remind us of Yom Kippur and atonement. Source: Yah's Watchman, Nov 30, 2013

Genesis 1:10

The ocean is a valid mikveh

Gen 1:10 And God <'elohiym> called the dry land Earth <'erets>; and the gathering together of the waters called he Seas : and God <'elohiym> saw that it was good .

Commentary: On the third day of creation we see the source of the word mikveh for the first time in Genesis 1:10 when the Lord says, "...to the gathering (mikveh) of waters, He called seas." Because of this reference in Genesis the ocean is still a legitimate mikveh. Source: The Jewish Background of Christian Baptism, by Ron Moseley, Ph.D.

Commentary from Mishnah Mikvaoth 1:1-8: There are six degrees of gatherings of water - here used in the ordinary and more original sense of an assemblage of water, as in biblical Hebrew (e.g., Gen. I, 10), and not in the later technical sense of a ritual bathing-pool. These degrees have a descending order - the highest order is that of a spring or flowing river. The six degrees are:
6. Living Water (Spring Water, Flowing River)
5. Smitten Water (Ocean, Salty Water, Hot Springs)
4. The Fountain (Wells and Pools)
3. The Mikveh
2. Water of Rain Drippings
1. Water of Pits (Cisterns)

Genesis 3:6-13, 16-19

Sin was not imputed to Adam and Eve until they had knowledge of good and evil

Gen 3:6-13, 16-19

[6] And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

[7] And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.

[8] And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.

[9] And the LORD God called unto Adam, and said unto him, Where art thou?

[10] And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.

[11] And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?

[12] And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.

[13] And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

[16] Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

[17] And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life;

[18] Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;

[19] In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Exodus 12:48

Only strangers (ger) that fully convert in their heart are considered equal to those "born in the land" (House of Israel)

Exo 12:48 And when a stranger <ger> shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.

Leviticus 12:2-4

Women who give birth have acted as a portal (Hebrew "kever") and need to change their state from unclean to clean by purifying (immersing) themselves in a mikveh

Lev 12:2 Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean. [3] And in the eighth day the flesh of his foreskin shall be circumcised. [4] And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.

Leviticus 15:16

Full immersion was necessary when washing the body

Lev 15:16 And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.

Numbers 8:5-7

The waters of purification (red heifer) are sprinkled

Num 8:5 And the Lord spake unto Moses, saying, [6] Take the Levites from among the children of Israel, and cleanse them. [7] And thus shalt thou do unto them, to cleanse them; Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.

Numbers 14:29-31

Little ones (those less than 20 years old) were not held accountable for their actions

Num 14:29 Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward which have murmured against me. [30] Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. [31] But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised.

Numbers 19:13-19

The water of separation from the red heifer and bathing (immersion) was required to clean a person who had touched death

Num 19:13-19,

[13] Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the Lord; and that soul shall be cut off from Israel; because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.

[14] This is the law, when a man dieth in a tent; all that come into the tent, and all that is in the tent, shall be unclean seven days.

[15] And every open vessel, which hath no covering bound upon it, is unclean.

[16] And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.

[17] And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel;

[18] And a clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave;

[19] And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day; and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.

Deuteronomy 1:39

Children are not judged because they have no knowledge between good and evil

Deu 1:39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.

Deuteronomy 10:16

God gives a command for an inner transformation to follow His commandments with a true desire

Deu 10:16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

Deuteronomy 29:9-14

Deu 29:9-14: [9] Keep therefore the words of this covenant, and do them, that ye may prosper in all that ye do. [10] Ye stand this day all of you before the Lord your God; your captains of your tribes, your elders, and your officers, with all the men of Israel, [11] Your little ones, your wives, and thy stranger that is in thy camp, from the hewer of thy wood unto the drawer of thy water; [12] That thou shouldest enter into covenant with the Lord thy God, and into his oath, which the Lord thy God maketh with thee this day; [13] That he may establish thee today for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob. [14] Neither with you only do I make this covenant and this oath;

Deu 10:16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

Ezekiel 11:18-21

Reiterates the need to believe (follow) God's Word

Ezek 11:18 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. [19] And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: [20] That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. [21] But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD.

Ezekiel 36:23-28

Common verse used to justify sprinkling for baptism

Ezek 36 [23] And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes. [24] For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. [25] 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. [26] 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 a heart of flesh. [27] 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. [28] And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.

Ezekiel 44:7-9

Persons that have not had a change in heart (believe in God and repented) pollute God's sanctuary

Ezek 44:7 In that ye have brought into my sanctuary strangers, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, to pollute it, even my house, when ye offer my bread, the fat and the blood, and they have broken my covenant because of all your abominations. [8] Ye have not kept the charge of mine holy things; but ye have set keepers of my charge in my sanctuary for yourselves. [9] Thus saith the Lord God; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel.

Matthew 3:5-8

The baptism of John required fruits of repentance before being baptized. Repentance (change in heart) is required for baptism

Matthew 3

[5] Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan,

[6] And were baptized of him in Jordan, confessing their sins.

[7] But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

[8] Bring forth therefore fruits meet for repentance: M

[9] And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

[10] And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.

[11] I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

Mark 16:16

Belief (change of heart) is required before baptism to be saved. Salvation is not granted to one that does not believe.

Mark 16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.

Luke 7:41-50

Jesus states that faith saves - no mention of baptism

Luke 7

[41] And Jesus said, There was a certain creditor, who had two debtors; the one owed five hundred pence, and the other fifty.

[42] And when he found they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?

[43] Simon answered and said, I suppose the man to whom he forgave most. And he said unto him, Thou hast rightly judged.

[44] And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thy house, thou gavest me no water for my feet; but she hath washed my feet with tears, and wiped them with the hairs of her head.

[45] Thou gavest me no kiss; but this woman since the time I came in, hath not ceased to kiss my feet.

[46] My head with oil thou didst not anoint; but this woman hath anointed my feet with ointment.

[47] Wherefore I say unto thee, Her sins which are many, are forgiven; for she loved much. But to whom little is forgiven, the same loveth little.

[48] And he said unto her, Thy sins are forgiven.

[49] And they who sat at meat with him, began to say within themselves, Who is this that forgiveth sins also?

[50] And he said to the woman, Thy faith hath saved thee; go in peace.

Luke 18:16-17

Jesus states that a change in heart (belief) is required to enter the Kingdom of God.

Luke 18:16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. [17] Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

Luke 13:39-43

Belief can be attained up to the last possible moment

Luke 23

[39] And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

[40] But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

[41] And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

[42] And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

[43] And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

John 3:3-5

The term "born again" refers to a mikveh (immersion) as the only way to see the Kingdom of God

John 3:3-5,

[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.

[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?

[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.

John 3:16-18

Belief is the key to being saved (see also John 20:30-31)

John 3:16 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. [17] For God sent not his Son into the world to condemn the world; but that the world through him might be saved. [18] He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.

John 4:1-2

Jesus did not baptize. His emphasis was on belief, not baptism.

John 4

[1] When therefore the LORD knew how the Pharisees had heard that Jesus made and baptized more disciples than John,

[2] (Though Jesus himself baptized not, but his disciples,)

John 4:49-53

A whole house is mentioned as believing, but not being baptized

John 4

[49] The nobleman saith unto him, Sir, come down ere my child die.

[50] Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.

[51] And as he was now going down, his servants met him, and told him, saying, Thy son liveth.

[52] Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him.

[53] So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.

John 20:30-31

Belief is a requirement to be saved

John 20:30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: [31] But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.

Acts 2:38-41

These verses emphasize that faith (belief) comes before baptism

Acts 2

[38] Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

[39] For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

[40] And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation.

[41] Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls.

Acts 8:12-13

Belief (change of heart) is required before baptism to be saved

Acts 8:12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. [13] Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.

Acts 10:2, 44-48

The fear of (belief in) God is applied to the whole house that heard the word. This belief came first and was followed by baptism.

Acts 10 [2] A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always. [44] While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. [45] And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. [46] For they heard them speak with tongues, and magnify God. Then answered Peter, [47] Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? [48] And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

Acts 10:24, 45, 11:11-14

One mention of an entire household that, (1) Shows that a "household" does not have to include infants and (2) hearing (believing) the words comes before baptism by water

Acts 10

[24] And the morrow after they entered into Caesarea. And Cornelius waited for them, and he had called together his kinsmen and near friends.

[45] And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost.

[11] And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me.

[12] And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man's house:

[13] And he shewed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter;

[14] Who shall tell thee words, whereby thou and all thy house shall be saved.

Acts 16:14-15

A woman, Lydia, had a change in heart before being baptized. Those people that also had a change of heart (excluded infants) in her household were also baptized.

Acts 16

[14] And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us; whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

[15] And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

Acts 16:30-34

Paul spoke to a whole house, they changed their heart (excludes infants) and were also baptized.

Acts 16

[30] And brought them out, and said, Sirs, what must I do to be saved?

[31] And they said, Believe on the Lord Jesus Christ, and thou shalt be saved and thy house.

[32] And they spake unto him the word of the Lord, and to all that were in his house.

[33] And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway.

[34] And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house.

Acts 18:7-8

Belief (change of heart) is required before baptism to be saved

Acts 18:7 And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue. [8] And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

Acts 26:15-18

Jesus states that a change from dark to light (a change in heart - baptism is not mentioned) and is required to receive forgiveness of sins and inheritance in the Kingdom of Heaven

Acts 26

[15] And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest.

[16] But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee;

[17] Delivering thee from the people, and from the Gentiles, unto whom now I send thee,

[18] To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

1 Corinthians 1:6, 15-16

Paul confirms that he requires a testimony of Christ (belief) in a person before he baptizes them, including households.

1 Cor 1

[6] Even as the testimony of Christ was confirmed in you:

[15] Lest any should say that I had baptized in mine own name.

[16] And I baptized also the household of Stephanas; besides, I know not whether I baptized any other.

1 Corinthians 7:12-16

Paul describes children (and the spouse) as being holy if even one parent believes. Paul describes that time may pass for a spouse (or child) to decide to believe in Jesus. Paul did not state that there was any imperative to make a spouse (or child) a believer.

1 Cor 7

[12] But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

[13] And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

[14] For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.

[15] But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.

[16] For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

Colossians 2:11-12

Circumcision is not the same as baptism

Col 2:11 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: [12] 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.

Hebrews 9:11-14

Verse 13 refers to the red heifer - as an external cleansing - not related to the heart

Heb 9:11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; [12] Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. [13] For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: [14] How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

Hebrews 9:15-28

This is a description of Jesus as a "red heifer" used to establish the new covenant and his atonement for us. The sprinkled water mentioned does not refer to baptism.

This is presented in a chiasmus structure (from Chiastic Structures in Hebrews: A Study of Form and Function in Biblical Discourse, page 223.).

[A][15] And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

[B][16] For where a testament is, there must also of necessity be the death of the testator. [17] For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

[C][18] Whereupon neither the first testament was dedicated without blood. [19] For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,

[D][20] Saying, This is the blood of the testament which God hath enjoined unto you. [21] Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.

[D'][22] And almost all things are by the law purged with blood; and without shedding of blood is no remission.

[C'][23] It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. [24] For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: [25] Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

[B'][26] For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. [27] And as it is appointed unto men once to die, but after this the judgement:

[A'][28] So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

1 Peter 3:21

The essential condition for baptism is a change in heart (belief)

1 Pet 3:21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

1 Nephi 3:5-11

Prophets 600 years before Jesus were prophesying that He would be baptized

1 Nep 3

[5] And he also spake concerning the prophets, how great a number had testified of these things, concerning this Messiah, of whom he had spoken, or this Redeemer of the world.

[6] Wherefore, all mankind were in a lost and in a fallen state, and ever would be, save they should rely on this Redeemer.

[7] And he spake also concerning a prophet, who should come before the Messiah, to prepare the way of the Lord;

[8] Yea, even he should go forth and cry in the wilderness, Prepare ye the way of the Lord and make his paths straight;

[9] For there standeth one among you whom ye know not; and he is mightier than I, whose shoe's latchet I am not worthy to unloose.

[10] And much spake my father concerning this thing.

[11] And my father said he should baptize in Bethabara, beyond Jordan; and he also said he should baptize with water; even that he should baptize the Messiah with water.

[12] And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world.

2 Nephi 6:46-49

Faith and repentance are required before being baptized

2 Nep 6

[46] For behold, he suffereth the pains of all men: yea, the pains of every living creature, both men, women and children, who belong to the family of Adam.

[47] And he suffereth this, that the resurrection might pass upon all men, that all might stand before him at the great and judgment day.

[48] And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they can not be saved in the kingdom of God.

[49] And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned;

Mosiah 9:34-41

Faith and repentance are required before being baptized

Mos 9

[34]And it came to pass that as many as believed him, went thither to hear his words.

[35] And it came to pass after many days, there were a goodly number gathered together to the place of Mormon, to hear the words of Alma.

[36] Yea, all were gathered together that believed on his word, to hear him.

[37] And he did teach them, and did preach unto them repentance, and redemption, and faith on the Lord.

[38] And it came to pass that he said unto them, Behold, here are the waters of Mormon; for thus were they called.

[39] And now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another's burdens, that they may be light;

[40] Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times, and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life:

[41] Now I say unto you, If this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you?

Moroni 8:5-27

Infants and little chilcren are NOT to be baptized because they are not imputed sin

Moroni 8

[5] For if I have learned the truth, there have been disputations among you concerning the baptism of your little children.

[6] And now my son, I desire that ye should labor diligently, that this gross error should be removed from among you; for, for this intent I have written this epistle.

[7] For immediately after I had learned these things of you, I inquired of the Lord concerning the matter.

[8] And the word of the Lord came to me by the power of the Holy Ghost, saying, Listen to the words of Christ, your Redeemer, your Lord, and your God.

[9] Behold, I came into the world not to call the righteous, but sinners to repentance; the whole need no physician, but they that are sick; wherefore little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me.

[10] And after this manner did the Holy Ghost manifest the word of God unto me; wherefore my beloved son, I know that it is solemn mockery before God, that ye should baptize little children.

[11] Behold I say unto you, that this thing shall ye teach, repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children: and their little children need no repentance, neither baptism.

[12] Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins.

[13] But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism.

[14] Wherefore, if little children could not be saved without baptism, these must have gone to an endless hell.

[15] Behold I say unto you, that he that supposeth that little children need baptism, is in the gall of bitterness, and in the bonds of iniquity; for he hath neither faith, hope, nor charity; wherefore, should he be cut off while in the thought, he must go down to hell.

[16] For awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism.

[17] Wo be unto him that shall pervert the ways of the Lord after this manner, for they shall perish, except they repent.

[18] Behold, I speak with boldness, having authority from God; and I fear not what man can do; for perfect love casteth out all fear; and I am filled with charity, which is everlasting love; wherefore all children are alike unto me; wherefore I love little children with a perfect love; and they are all alike, and partakers of salvation.

[19] For I know that God is not a partial God, neither a changeable being; but he is unchangeable from all eternity to all eternity.

[20] Little children can not repent; wherefore it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy.

[21] And he that saith that little children need baptism, denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption.

[22] Wo unto such, for they are in danger of death, hell, and an endless torment.

[23] I speak it boldly, God hath commanded me.

[24] Listen unto them and give heed, or they stand against you at the judgment seat of Christ.

[25] For behold that all little children are alive in Christ, and also all they that are without the law.

[26] For the power of redemption cometh on all they that have no law; wherefore, he that is not condemned, or he that is under no condemnation, can not repent; and unto such baptism availeth nothing.

[27] But is mockery before God, denying the mercies of Christ, and the power of his Holy Spirit, and putting trust in dead works.

[28] Behold, my son, this thing ought not to be; for repentance is unto them that are under condemnation, and under the curse of a broken law.

ca. 51-155 C.E.

Polycarp was NOT baptized as an infant - he was baptized at age 18. 99% of sources use Polycarp's statement of servig Jesus for 86 years assuming he was 86 at the time of his trial - he was really 104 years old

The Martyrdom of Polycarp: IX. Now, as we were entering the stadium, there came to Polycarp a voice from heaven, 'Be strong, Polycarp, and play the man'. And no one saw the speaker, but the voice was heard by those of our people who were there. Then he was led forward, and great was the uproar of those who heard that Polycarp had been seized. Accordingly, he was led before the Proconsul, who asked him if he were the man himself. And when he confessed the Proconsul tried to persuade him, saying, 'Have respect to your own age', and so forth, according to their customary forms; 'Swear to Caesar', 'Repent', 'Say, "Away with the atheists!"' Then Polycarp said, 'Eighty-six years I have served him, and he has done me no wrong; how then can I blaspheme my king who saved me?' Source: The Martyrdom of Polycarp
Fragments on Polycarp: The fragments are historically important. They represent a Coptic translation of a Greek composition, written possibly in the third century (so Weidmann), that records an account of the last hours of Polycarp. bishop of Smyrna They are not, however, a version of the famous Martyrdom of Polycarp. While there is overlap between the two narratives, the Fragments on Polycarp (FrgPol) present a different narrative with different details driven by a different theological agenda. Different narrative: the account begins in mid-story (impossible to tell how much or what preceded it) with the assignment of missionary areas to the disciples of Jesus, then moves to introduce Polycarp and gives an account of his pursuit and arrest, leading up to his death in the law court (which is not actually narrated; again, it is impossible to tell how much or what followed the fragments we have). Different details: we learn here, for example, that Polycarp was 104 years old at the time of his trial and that he was brought up on charges of magic. Different agenda: the text strives to show that Polycarp had to die the violent death of the martyr in the place of his apostolic teacher, John, who was allowed to die in old age of natural causes. Weidmann takes this substitutionary death motif to be the most remarkable feature of the account. Source: Polycarp and John: The Harris Fragments and Their Challenge to the Literary Tradition, by Frederick W. Weidmann

ca. 100?-165? C.E.

Justin Martyr did not speak of infant baptism - some sources say (incorrectly) that he did

Commentary: Justin Martyr is now given up by almost all Paedo-baptist scholars; but some controversialists refer still in support of infant baptism to a passage in his First Apology (§15), in which he has the following: "Many men and many women, sixty and seventy years old, who, from children (ek paidon), have been disciples (ematheteuthesan) of Christ, preserve their continence." Justin, however, only says here that persons of both sexes became disciples in early life. The Greek verb which he employs, which is the same as that used by our Lord in the commission (rendered in the English Version by " teach"), implies the conscious and intelligent act of becoming a disciple. It does not necessarily include the idea of being baptized; and, even if it does, the verb must, from its own intrinsic meaning, refer only to such as have will and intelligence sufficient to become disciples. The expression "from children" (ek paidon) is indicative, as usual elsewhere, not of the period of infancy, but of that of childhood or youth. Besides all this, Justin, in giving his account of Baptism (elsewhere quoted from), "relates that only those who believe the things that are taught, so as to be persuaded that they can live in a Christian manner, are brought to baptism".

Semisch, a Lutheran clergyman, and, of course, a Paedo-baptist, who has written a critical monograph on the Life and Works of Justin, says, in his second volume (p. 334), as quoted by Ripley: "Whenever Justin refers to baptism, adults appear as the objects to whom the sacred rite is administered. Of an infant baptism he knows nothing. The traces of it which some persons believe they have detected in his writings, are groundless fancies, artificially produced."

Source: A Brief History of the Baptists and Their Distinctive Principles and Practices, p. 152-153.

ca. 120-202 C.E.

Irenaeus of Lyons did not speak of infant baptism - some sources say (incorrectly) that he did

Commentary: There is a passage in Irenaeus which is supposed by some to refer to the baptism of infants. It occurs in his treatise against the Heretics; and has been previously quoted in this work, and made a subject of comment. The question here is one purely of literary criticism; the turning-point being, what is meant by the phrase renascuntur in Deum, "are regenerated unto God". It used to be thought quite generally, as by Wall, Bingham, and Schroeckh, it is yet contended by some, that the phrase refers to baptism. If it does, infant baptism is unquestionably alluded to by Irenaeus; for he says, referring to Christ, "He came to save all persons by himself; all, I say, who are regenerated (renascuntur) by him unto God; infants, and children, and boys, and young men, and old men." An impartial investigation of the passage and its context, however, will prove that the idea of baptism is wholly excluded. Rev. Dr. Chase, who has examined the entire passage with scrupulous care, having, with this end in view, "read and re-read every page of all the extant works of Irenaeus", has rightly conceived and happily expressed its real meaning. "According to Irenaeus", he says (as referred to below), "Christ, in becoming incarnate, and thus assuming his mediatorial work, brought the human family into a new relation, under himself, and placed them in a condition in which they can be saved. In this sense, he is the Saviour of all. He restored them, or summed them up anew, in himself. He became, so to speak, a second Adam, the regenerator of mankind. Through him they are 'regenerated unto God'; per cum renascuntur in Deum."

Source: A Brief History of the Baptists and Their Distinctive Principles and Practices, p. 154-155.

ca 150-450 C.E.

Pictures of baptism (including Jesus') show the mode as immersion

The oldest baptismal pictures in the Roman Catacombs may be traced to the close of the second century. They are rude and defaced and have no artistic merit, but considerable archaeological value and furnish monumental evidence of the mode of Baptism which prevailed at that time. They are found on the walls of the Crypt of Lucina, the oldest part of the Catacomb of Pope St. Callistus (Calixtus) on the Via Appia, and in two of the six so-called 11 Chambers of the Sacraments" in that cemetery...They all represent the baptized as standing in a stream, and the baptizer on dry ground; the former is nude, the latter is more or less robed. These two facts prove that immersion (either total or partial) was intended; otherwise the standing with the feet in water would be an unmeaning superfluity, and the nudity an unjustifiable indecency...Christ is nearly always represented as unclothed in baptism, and sometimes a ministering angel stands on a cloud holding his dress...From these pictorial representations we have a right to draw the inference that the immersion was as complete as the depth of the accessible stream or fount would admit, and that the defect, if any, was supplemented by pouring water on the head. The Baptism of the head is always the most essential and indispensable part of Baptism. Source: The Oldest Church Manual Called The Teaching of the Twelve Apostles, p. 36-41

ca. 185-254 C.E.

Origen of Alexandria did not speak of infant baptism - some sources claim (incorrectly) that he did

...we quote a passage from Origen's XIXth Homily on Luke, Jerome's translation, which will illustrate the use of the terms infans, infantulus, puer, parvulus, and pueritia.

[Origen Text] Not when he came to young manhood (adolescentiam), not when he was teaching openly, but when he was yet a little child (parvulus) he had the favor of God. And as all things in him hod been wonderful, so also his boyhood (pueritia) was wonderful, so that he was filled with the wisdom of God. ... When, therefore, as we have said, he was twelve years old, and according to the custom the days of the solemnity were completed, and his parents would fain return with the little infant (infantulo) Jesus, the lad (puer) remained in Jerusalem, and his parents knew it not. ... It could not happen that she should fear the infant (infans) lost, which she had known to be divine. ... When he was a little child (parvulus) he is found in the midst of the doctors, sanctifying and teaching them. Because he was a little child (parvulus) he is found in the midst, ... questioning them; and this, as being suitable to his age, that he might teach us what is suitable for lads (pueris), although they may be wise and learned.

Here Jesus, at the age of twelve, is called repeatedly, not only puer, but parvulus, and even infans, nay, infantulus. But parvulus is the prevailing designation.

[Origen Text] To these things we say, It is one thing to invite those who are diseased in soul to a healing, and another to invite the healthy to a knowledge and discernment of things more divine. And we, knowing both these, in the first place call men to be healed: we exhort the sinful to come to the words which teach them not to sin, and the unintelligent to come to those which produce in them understanding, and the little children to rise in thought unto man and the miserable wretches to come to a fortunate state, or, (what is more proper to say,) to a state of blessedness. But when those of the exhorted, who make progress, show that they have been cleansed by the word, and as much as possible have lived a better life; then we invite them to be initiated among us.

To be initiated among Christians was to be admitted to baptism and church fellowship. This passage demonstrates that little children were not in his day admitted to baptism, until they had been cleansed by the word and had lived a better life, until they were old enough to be exhorted and to have a manly understanding.

Source: The Baptist Quaterly, Volume 3, p. 189-190

Commentary: An elaborate and thorough Article on the "Testimony of Origen respecting the Baptism of Children", written by the Rev. Dr. Chase, appears in the Christian Review for April, 1854 (Vol. xix.,pp. 180—208). The learned and pains-taking Author establishes, by irresistible proofs, the truth of the opinion that Origen knows nothing of infant baptism properly speaking; but, at the most, only of the baptism of children old enough to exercise faith in Christ and to be instructed in the truths of the Gospel. Not to mention other passages, a single one in his work against Celsus (bk. iii., c. 59) will set the whole question at rest. Celsus had objected to Christianity, that it invited every body, "the sinner", "the unintelligent", "the mere child" (nipios), every "miserable and contemptible creature", into the kingdom of God. The Alexandrian Theologian replies: "We exhort sinners to come to the instruction that teaches them not to sin; and the unintelligent to come to that which produces in them understanding; and the little children (nepioi) to rise in elevation of thought unto the man.......And when those of the exhorted that make progress show that they hare been cleansed by the word, and, as much as possible, have lived a better life, them we invite them to be initiated among us."

Source: A Brief History of the Baptists and Their Distinctive Principles and Practices, p. 157-159.

ca. 186-236 C.E.

Hippolytus cannot be said to speak of infant baptism. Catechumens must hear the word for 3 years (rules out infant baptism). He confirms the mode for all catechumens as immersion.

The Apostolic Tradition:

17. Let catechumens spend three years as hearers of the word. But if a man is zealous and perseveres well in the work, it is not the time but his character that is decisive.

20. They who are to be set apart for baptism shall be chosen after their lives have been examined: whether they have lived soberly, whether they have honoured the widows, whether they have visited the sick, whether they have been active in well - doing. When their sponsors have testified that they have done these things, then let them hear the Gospel.

21. At cockcrow prayer shall be made over the water. The stream shall flow through the baptismal tank or pour into it from above when there is no scarcity of water; but if there is a scarcity, whether constant or sudden, then use whatever water you can find. They shall remove their clothing. And first baptize the little ones; if they can speak for themselves, they shall do so; if not, their parents or other relatives shall speak for them. Then baptize the men, and last of all the women; they must first loosen their hair and put aside any gold or silver ornaments that they were wearing: let no one take any alien thing down to the water with them.

Then, after these things, let him give him over to the presbyter, who baptizes, and let the candidates stand in the water, naked, a deacon going with them likewise. And when he who is being baptized goes down into the water, he who baptizes him, putting his hand on him, shall say thus: Dost thou believe in God, the Father Almighty? And he who is being baptized shall say: I believe. Then holding his hand placed on his head, he shall baptize him once. And then he shall say: Dost thou believe in Christ Jesus, the Son of God, who was born of the Holy Ghost of the Virgin Mary, and was crucified under Pontius Pilate, and was dead and buried, and rose again the third day, alive from the dead, and ascended into heaven, and sat at the right hand of the Father, and will come to judge the quick and the dead? And when he says: I believe, he is baptized again. And again he shall say: Dost thou believe in the Holy Ghost, and the holy church, and the resurrection of the flesh? He who is being baptized shall say accordingly: I believe, and so he is baptized a third time.

Commentary: The Greek text [of The Apostolic Tradition] is lost: the Latin, Coptic, Arabic and Ethiopia versions only remain. The Arabic text, derived from the Coptic as we know it, is not of great value, the Coptic omits certain formulas of prayer; of the Latin, we have only fragments, though happily they are of some length. The Ethiopic alone is complete; but as it is derived through the Coptic, which is itself a translation from the Greek, the deterioration to which the document has been exposed through such transmission is evident. Source: Christian Worship: Its Origin and Evolution, p.525

Commentary: Hippolytus wrote the original text in Greek and only speaks of "little ones". The text qualifies "little ones" as those that can speak (i.e. not infants). While there are several Greek words that could possibly be translated as "little one," they may be used to describe youth from any age from infants through adolescents. One possible word (mikros) can even mean "small (new) in faith" and can refer to any physical age. The little ones that cannot speak for themselves has been interpreted by some as being infants, but this assumption precludes those youth that can speak, but will just not speak in certain social situations (Selective Mutism today has a prevalence rate of around 7 in 1,000 children [or 1 in 150 children], Source: Selective Mutism Group to as high as 1 in 50 children, Source: Personal Constructs of Adolescents with Selective Mutism). To interpret it as infants, especially when infants are not referenced anywhere else in the The Apostolic Tradition, is unsupported.

Hippolytus states there is a mandate for a catechumen to hear the word for 3 years. This eliminates infants. He also states that character is decisive, which also eliminates infants. The catechumen's life is inspected for good works, which also eliminates infants. A reference to "stand in the water" and "go down into the water (on their own)" is not qualified for infants (who cannot stand), but "little ones" (in Greek is commonly applied to young chldren ages 4 to 12) can stand and immerse themselves. He confirms the mode for baptism was full immersion for all catechumens.

ca. 190-220 C.E.

Tertullian advocated delaying baptism because faith is a requirement before baptism - also includes the first mention of other than a grown-person baptism

Tertulian left 31 treatises, all must date between 190-220AD. On Baptism: In view of this those thorough-going scoundrels, raisers of unnecessary questions, continue: 'Therefore those for whom faith is enough have no need of baptism: for Abraham also pleased God, with no sacrament of water, but only of faith.'...For there has been imposed a law of baptizing, and its form prescribed: Go, he says, teach the nations, baptizing them in the Name of the Father and the Son and the Holy Ghost (Matt 28:19). When this law was associated with that well-known pronouncement, 'Except a man have been born again of water and the Holy Spirit he shall not enter into the kingdom of heaven' (John 3:5), faith was put under obligation to the necessity of baptism...God's good pleasure sends as herald its own privileges : any request can both disappoint and be disappointed: It follows that deferment of baptism is more profitable, in accordance with each person's character and attitude, and even age: and especially so as regards children. For what need is there, if there really is no need, for even their sponsors to be brought into peril, seeing they may possibly themselves fail of their promises by death, or be deceived by the subsequent development of an evil disposition? It is true our Lord says, Forbid them not to come to me (Matt 19:14). So let them come, when they are growing up, when they are learning, when they are being taught what they are coming to: let them be made Christians when they have become competent to know Christ. Why should innocent infancy come with haste to the remission of sins? Shall we take less cautious action in this than we take in worldly matters? Shall one who is not trusted with earthly property be entrusted with heavenly? Let them first learn how to ask for salvation, so that you may be seen to have given to one that asketh (Matt 5:42). Source: On Baptism (Evans Translation)

ca. 200 C.E.

Rabbi Judah the Prince, Rabbi Eleazar ben Zadok, and Rabbis Shemaiah, Avtalyon, Akiva, and Meir - proselytes (converts) were known for their piety (change in heart)

Most scholars agree that the Talmudic rabbis were generally favorably disposed toward proselytism. This positive attitude may be discerned in the authoritative statement of the patriarch. Rabbi Judah the Prince (ca 200 C.E.), the redactor of the Mishnah (Baba Metzia 4:10), according to whom it was forbidden to remind a convert's son of his origin or to say to the convert himself, "Behold who comes to learn Torah! One who has eaten carcasses and torn thereof (Tosefta, Baba Metzia 3.25). Typical is the Tannaitic statement (Mekilta, Nezikin [Mishpatim 18]) "It is said. 'And those that are beloved by Him are compared to the sun when it rises in all its strength.' Now who is greater—he who loves the king or he whom the king loves? One must say, he whom the king loves, as the verse says, 'And He loves the stranger [proselyte).' " Because, as we have seen, the Septuagint rendered the term ger ("stranger") by [greek] missionaries could underscore the protection and favor the Torah enjoins toward proselytes. Indeed, the proselytes, such as Onkelos, often were distinguished for their piety, as we discern in the proverbial statement (Matt 23:15) "When he [the convert] is made, ye [Pharisees] make him two-fold more the child of hell than yourselves," which may be interpreted to indicate that the converts of Pharisees were twice as damnable, that is, twice as careful, in their observance of the commandments as their teachers." That such great rabbis as Shemaiah, Avtalyon, Akiva, and Meir in the first two centuries were traced back to proselyte origins indicates the high regard in which converts were held. Moreover, we have the statement (Horayoth 13a) of the second-century Rabbi Eleazar ben Zadok that "all rush to marry a proselytess."

Source: Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian By Louis H. Feldman

ca. 200-275 C.E.

Rabbi Simeon ben Lakish states the need for a convert to accept (believe) the Torah

Again, one may cite the statement (Tanhuma Lek Leka 6) of the third-century Rabbi Simeon ben Lakish that the proselyte is dearer to G-d than the born Jew because the latter would not have accepted the Torah if he had not witnessed the miracles at Sinai (according to tradition, those present at Sinai included all those Jews yet to be born), whereas the proselyte saw none of these things.

Source: Jew and Gentile in the Ancient World: Attitudes and Interactions from Alexander to Justinian By Louis H. Feldman

ca. 234 C.E.

Earliest epitaph that describes a baptized infant. Epitaphs do not indicate correct doctrine.

First, then, we observe the very ancient symbols of the fish and the anchor only on an epitaph of the year 234: the bird, with or without the olive branch, very frequently, especially in the latter half of the fourth century; there are ten or twelve examples between 346 and 408: the orante also, or figure of the deceased holding out his arms in prayer, appears during the same period, a.d. 375, 382, 403, and 409. The earliest example on these monuments of the monogram [XP] is in the year 331 ; it is engraved with the prefatory words In signo between two palm branches, after the age of the deceased and before the names of the Consuls. The addition of Alpha and Omega on either side of it are on stones of the years 362, 367, and 371. B.M. is found at the beginning of inscriptions in 336, 346, and 350, whilst in one of 343 the words stand at full length—Bonae Memoriae [happy memories]...And here is another very much older, having about it, indeed, every mark of special antiquity, both in its language and its symbols (the fish and the anchor), which records the death of a child between two and three years old, who is stated to have been both one of the faithful himself and born of faithful parents. "I lie here, Zosimus, faithful, and (born) of faithful (parents), having lived two years one month and twenty-five days." Source: Epitaphs of the Catacombs, p. 29, 125-126.

ca. 250-400 C.E.

Epitaphs of the 3rd and 4th centuries do not show infant baptisms, but child baptisms of many different ages. The key is that the baptisms were predominantly emergency baptisms.

Other Greek inscriptions attest baptism shortly before death...Reading the inscriptions pertaining to baptism leaves certain definite impressions: (1) there was no common age at which baptism was administered; (2) there is no evidence that infants were routinely baptized shortly after birth, and indeed the evidence shows the opposite; and (3) the correlation between the time of baptism and the time of death, where these can be determined from the inscriptions, shows the prevalence of emergency baptism, and from the available inscriptional evidence only that practice can be demonstrated in regard to children. Source: Baptism in the Early Church, p. 377

ca. 252 C.E.

Cyprian implemented infant baptism in North Africa

Epistle LVIII. To Fidus, on the Baptism of Infants: ...6. And therefore, dearest brother, this was our opinion in council, that by us no one ought to be hindered from baptism and from the grace of God, who is merciful and kind and loving to all. Which, since it is to be observed and maintained in respect of all, we think is to be even more observed in respect of infants and newly-born persons, who on this very account deserve more from our help and from the divine mercy, that immediately, on the very beginning of their birth, lamenting and weeping, they do nothing else but entreat. We bid you, dearest brother, ever heartily farewell. Source: The Sacred Writings of Saint Cyprian

ca. 381 C.E.

Archbishop Gregory Nazianzen stated a preference to wait until a child reaches the age of 3 or 4

Be it so, some will say, in the case of those who ask for Baptism; what have you to say about those who are still children, and conscious neither of the loss nor of the grace? Are we to baptize them too? Certainly, if any danger presses...But in respect of others I give my advice to wait till the end of the third year, or a little more or less, when they may be able to listen and to answer something about the Sacrament; that, even though they do not perfectly understand it, yet at any rate they may know the outlines; and then to sanctify them in soul and body with the great sacrament of our consecration. Source: Oration 40: The Oration on Holy Baptism, Chapter XXVIII. Preached at Constantinople Jan. 6, 381.

ca. 354-430 C.E.

Augustine formalized the rationale for Original Sin

Although the early Christians included children in their gatherings, they did not baptize infants nor young children. However, by the middle of the third century, infant baptism was practiced in North Africa. This was based on the idea that baptism washes away sins. "Baptism came to be viewed as essential to salvation,...By the third century, also, the doctrine of original sin made it necessary to baptize infants. Augustine formalized the rationale for infant baptism based on original sin. His view is summarized as follows:

• Created morally good, Adam sinned and his nature became corrupt.
• All of his posterity share his corrupt nature, for all members of the human race were seminally present when Adam sinned.
• All are guilty and are justly punished with death.
• Original sin is a condition deriving from Adam, inherited by all of his descendants, and punished by death.

Source: Hugh Wamble, "Historic Practices Regarding Children," pp. 71-83

Undated

The Catholic church describes that infant baptism was not customary in the early church. It also states that the age of reason is 7 years old.

In the early ages of the Church, confirmation was part of the rite of initiation, and consequently was administered immediately after baptism. When, however, baptism came to be conferred by simple priests, the two ceremonies were separated in the Western Church. Further, when infant baptism became customary, confirmation was not administered until the child had attained the use of reason. This is the present practice, though there is considerable latitude as to the precise age. The Catechism of the Council of Trent says that the sacrament can be administered to all persons after baptism, but that this is not expedient before the use of reason; and adds that it is most fitting that the sacrament be deferred until the child is seven years old, "for Confirmation has not been instituted as necessary for salvation, but that by virtue thereof we might be found well armed and prepared when called upon to fight for the faith of Christ, and for this kind of conflict no one will consider children, who are still without the use of reason, to be qualified." (Pt. II, ch. iii, 18.) Source: Catholic Encyclopedia - Confirmation

ca 1311 C.E.

The Council of Ravenna is the first authority to declare sprinkling or dipping indifferent, and that only in case of necessity

The Council of Ravenna, which was not. however, a general, but only a provincial council, in 1311 decided that aspersion could be admitted as an alternative. Burrage* says: "At the Council of Ravenna, in 1311, it was made allowable to administer baptism either by sprinkling or immersion: 'Baptism is to be administered by trine aspersion or immersion." He likewise quotes Brenner, a Roman Catholic writer, as follows: "Thirteen hundred years was baptism generally and regularly an immersion of the person under the water, and only in extraordinary cases a sprinkling or pouring with water; the latter, moreover, was disputed as a mode of baptism—nay, even forbidden." The decision of the Council of Ravenna is justly taken to be the turning point in the practice of the Roman Catholic Church, and that decision greatly influenced the Protestant Reformers, because in their time affusion had been in Europe for two hundred years the alternative form. Source: Ecclesiology: A Study of the Churches, p.323

ca. 1100-1500 C.E.

Catholic Baptism (including Infant Baptism) by Immersion changes from Immersion to Infusion and Aspersion

The most ancient form usually employed was unquestionably immersion. This is not only evident from the writings of the Fathers and the early rituals of both the Latin and Oriental Churches, but it can also be gathered from the Epistles of St. Paul, who speaks of baptism as a bath (Ephesians 5:26; Romans 6:4; Titus 3:5). In the Latin Church, immersion seems to have prevailed until the twelfth century. After that time it is found in some places even as late as the sixteenth century. Infusion and aspersion, however, were growing common in the thirteenth century and gradually prevailed in the Western Church. The Oriental Churches have retained immersion, though not always in the sense of plunging the candidate's entire body below the water. Source: Catholic Encyclopedia - Baptism

ca 1513-1521 C.E.

Pope Leo X stated that immersion was still the prevalent practice

Among the Romanists both immersion and affusion, single and trine, were still in vogue. James Sadolet, secretary to Pope Leo X. [C.E. 1513-1521], is quoted by Burrage (p. 139) as follows: "Our trine immersion in water at baptism, and our trine emersion, denote that we are buried with Christ in the faith of the true Trinity, and that we rise again with Christ in the same belief." It thus appears that in the beginning of the Reformation period trine immersion was still the prevalent practice of the Roman Church. Source: Ecclesiology: A Study of the Churches, p. 324