Editing Infant baptism (section)

=== Second century ===
Most of second-century Christian texts provide no explicit evidence for the practice of infant baptism.<ref name=":122" />{{sfn|Bakke|2005|pp=224–227}} However, scholars like Wright and Aland identify literary traces emerging by the late second century.{{sfn|Aland|2004|p=10}}<ref name=":022" />{{sfn|Bakke|2005|pp=224–227}} For example, the first clear reference to infant baptism comes from [[Tertullian]], who opposed it or advocated for its delay. In ''On Baptism'' (c. 200 AD), he acknowledges it as an established custom but argues against it, suggesting that baptism should be delayed until individuals can personally profess faith.<ref name=":32">{{cite book |last1=Ferguson |first1=Everett |title=Early Christians Speak: Faith and Life in the First Three Centuries |date=1999 |publisher=ACU Press |isbn=978-0-89112-045-2 |edition=3 |page=58 |jstor=j.ctv1k3nq1f}}</ref> Strange (1996) observed that Tertullian’s opposition to infant baptism marked a departure from prevailing practice, arguing that [[Patristics|patristic]] evidence suggests it was already a recognized norm.<ref name=":82" /> Additionally, Nuh Yilmaz (2020) notes that Tertullian's view did not resonate effectively in North African churches, where infant baptism continued as the general practice.<ref>{{cite journal |last1=Yılmaz |first1=Nuh |date=30 June 2020 |title=Tertullian's Understanding of Baptism |journal=Amasya İlahiyat Dergisi |issue=14 |pages=375–402 |doi=10.18498/amailad.693914}}</ref> [[North Africa]] remained the region with the strongest support for infant baptism, and according to Ferguson (1999) it may well have been where the practice originated.<ref name=":32" />
[[File:Tertullian2.png|left|thumb|244x244px|[[Tertullian]] (c. 160–220 AD) opposed infant baptism in his writings, provides the first clear evidence of its practice in early [[Christianity in the Roman Africa province|North African Christianity]]]]
Additionally, some advocates cite [[Irenaeus|Irenaeus of Lyon]] who wrote that "infants, small children, youngsters, youths, and old folk" are "born again".<ref name=":122" /> Scholars such as Odd Magne Bakke (2005) and David P. Nelson (1996) interpret this as a reference to baptism, though Bakke qualifies that "reborn" (''renascuntur'') must be understood as a technical term for baptism.<ref name=":1">{{cite journal |last1=Nelson |first1=M. E. |date=25 June 1996 |title=Catechesis and baptism in the early Christian church |journal=In die Skriflig/In Luce Verbi |volume=30 |issue=4 |doi=10.4102/ids.v30i4.1588}}</ref>{{sfn|Bakke|2005|pp=224–227}}{{sfn|Bakke|2005|pp=224–227}} Conversely, Peter Jenson (2012) and Robert L. Meyers (1988) argue that the statement lacks specificity regarding infants.<ref>{{cite journal |last1=Meyers |first1=Ruth A. |title=Infant Communion: Reflections on the Case from Tradition |journal=Anglican and Episcopal History |date=1988 |volume=57 |issue=2 |pages=159–175 |jstor=42610259 }}</ref><ref name="Jensen Material and documentary evidence">{{cite journal |last1=Jensen |first1=Robin M. |title=Material and Documentary Evidence for the Practice of Early Christian Baptism |journal=Journal of Early Christian Studies |date=2012 |volume=20 |issue=3 |pages=371–405 |id={{Project MUSE|485368}} {{ProQuest|1081167146}} |doi=10.1353/earl.2012.0019 }}</ref>

Regardless, Christianity was growing in popularity and expansion during this period, structured [[catechesis]] became essential to prepare converts for faith amid persecution and [[Heresy#Christianity|heresies]]. This formalized approach to baptism, emphasizing instruction, according to Nelson (1996) likely reduced the practice of infant baptism, which required no prior preparation.<ref name=":1" />

Insights into early [[Christian apologetics|Christian apologists]] viewed infants and young children as sinless or morally innocent. Notable examples include'':[[The Shepherd of Hermas]]'' (c. 100–150 AD) which portrays children as models of [[Disciple (Christianity)|discipleship]] and moral purity, inherently innocent and free of evil, serving as an example for believers.<ref name="Wright The apostolic fathers and infant baptism" /><ref>''The Shepherd of Hermas'', Similitude 9, Chapter 29, verses 1–3 (Sim. 9.29.1–3).</ref> [[Aristides of Athens]] (''Apology'', Chapter 15, c. 125 AD) wrote that Christian children are born [[Impeccability|sinless]] and, if they [[Infant mortality|die in infancy]], are celebrated for passing from life without sin: “And when a child is born to one of them, the Christians give thanks to God; and if the child dies in infancy, they give thanks even more, for it has passed from this life sinless.”<ref name=":622">{{cite book |last1=Ferguson |first1=Everett |title=Early Christians Speak |date=1999 |publisher=ACU Press |isbn=978-0-89112-045-2 |pages=53–64 |edition=3 |jstor=j.ctv1k3nq1f.8 |chapter=The Beginning of Infant Baptism }}</ref> [[Athenagoras of Athens]] ''(On the Resurrection of the Dead, c. 177 AD)'': stated that infants who die are not judged, as they "have done neither evil nor good."<ref name=":622" /> [[Justin Martyr]] (''[[First Apology of Justin Martyr|First Apology]]'', 15, c. 155 AD; ''[[Second Apology of Justin Martyr|Second Apology]]'', 10, c. 153 AD) described infants and children as morally neutral, sinless until they can rationally choose to sin, emphasizing [[Free will#Christianity|free will]] and the "seed of the [[Logos (Christianity)|Logos]]." He praised the purity of "disciples from childhood," suggesting no innate sinfulness.{{sfn|Bakke|2005|pp=56–60}}