Systematic Theology, by Louis Berkhof - New Leaven

were baptized, though it does apprise us of the fact that the rite was administered to
whole households. The absence of all definite references to infant baptism finds its
explanation, at least to a large extent, in the fact that Scripture gives us a historical
record of the missionary work of the apostles, but no such record of the work that was
carried on in the organized churches. And here, too, the tables may be easily turned on
the Baptist. Will he show us an example of the baptism of an adult who had been born
and reared in a Christian home? There is no danger that he ever will.
(4) The most important objection to infant baptism raised by the Baptists, is that,
according to Scripture, baptism is conditioned on an active faith revealing itself in a
creditable profession. Now it is perfectly true that the Bible points to faith as a
prerequisite for baptism, Mark 16:16; Acts 10:44-48; 16:14,15,31,34. If this means that the
recipient of baptism must in all cases give manifestations of an active faith before
baptism, then children are naturally excluded. But though the Bible clearly indicates
that only those adults who believed were baptized, it nowhere lays down the rule that
an active faith is absolutely essential for the reception of baptism. Baptists refer us to the
great commission, as it is found in Mark 16:15,16. In view of the fact that this is a
missionary command, we may proceed on the assumption that the Lord had in mind an
active faith in those words. And though it is not explicitly stated, it is altogether likely
that He regarded this faith as a prerequisite for the baptism of the persons intended. But
who are they? Evidently, the adults of the nations that were to be evangelized, and
therefore the Baptist is not warranted in construing it as an argument against infant
baptism. If he insists on doing this nevertheless, it should be pointed out that on his
construction these words prove too much even for him, and therefore prove nothing.
The words of our Saviour imply that faith is a prerequisite for the baptism of those who
through the missionary efforts of the Church would be brought to Christ, and do not
imply that it is also a prerequisite for the baptism of children. The Baptist generalizes
this statement of the Saviour by teaching that it makes all baptism contingent on the
active faith of the recipient. He argues as follows: Active faith is the prerequisite of
baptism. Infants cannot exercise faith. Therefore infants may not be baptized. But in that
way these words might also be construed into an argument against infant salvation,
since they not only imply but explicitly state that faith (active faith) is the condition for
salvation. To be consistent the Baptist would thus find himself burdened with the
following syllogism: Faith is the conditio sine qua non of salvation. Children cannot yet
exercise faith. Therefore children cannot be saved. But this is a conclusion from which
the Baptist himself would shrink back.
c. The ground for infant baptism.
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