Baptism in Home Settings in the New Testament
The practice of baptism in home settings is evident in the New Testament, with Acts 16:15 recording the baptism of Lydia and her household. This event is significant, as it is one of several instances where entire households were baptized [1].
The New Testament accounts of household baptisms have been interpreted in various ways across Christian traditions. The debate centers on whether these baptisms included infants or children. Some traditions, such as the Reformed and Presbyterian churches, interpret household baptisms as including infants, citing the presumption that households would have included children [8].
In Acts 16:15, the baptism of Lydia's household is recorded without specifying the ages of those baptized. The Jamieson-Fausset-Brown commentary suggests that the household likely included children, although this is not explicitly stated [8]. Similarly, Charles Hodge's Systematic Theology references household baptisms as evidence for the practice of infant baptism, arguing that the households would have included children [5].
On the other hand, Baptist and some Reformed traditions argue that household baptisms only included those who had made a conscious profession of faith. John Gill's commentary on Acts 16:34 emphasizes the faith of the jailer and his household, suggesting that only believers were baptized [9]. This interpretation is based on the understanding that baptism is a symbol of faith and repentance, and therefore should only be administered to those who have made a conscious decision to follow Christ.
The early Church Fathers also weighed in on the issue. Origen's commentaries suggest that baptism was associated with a level of spiritual maturity, comparing the baptized to little children who have their passions in subjection [6]. The Catechism of the Catholic Church references Mary's faith as a model for believers, highlighting the importance of faith in the context of baptism [7].
Despite the differences in interpretation, all traditions agree that baptism is an important aspect of Christian initiation and community. The Catechism of the Catholic Church, Luther's Small Catechism, and Calvin's commentary on Genesis all emphasize the significance of baptism as a sacrament or ordinance [4, 3, 7].
The divergence in traditions can be attributed to differing hermeneutical commitments and prior doctrinal premises. The Reformed and Presbyterian traditions, for example, emphasize the covenantal nature of God's relationship with humanity, which includes children. In contrast, Baptist and some Reformed traditions stress the importance of individual faith and repentance as a prerequisite for baptism.
The historical context of the early Christian Church also plays a role in shaping these interpretations. The Jewish background of early Christianity, with its emphasis on ritual purity and family solidarity, may have influenced the practice of household baptisms [2].
Sources
- Acts “Acts 16:15 (Geneva1599) — And when she was baptized, and her houshold, she besought vs, saying, If ye haue iudged me to be faithfull to ye Lord, come into mine house, and abide there: and she constrained vs.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Baptism — It is well known that ablution or bathing was common in most ancient nations as a preparation for prayers and sacrifice or as expiatory of sin. In warm countries this connection is probably even closer than in colder climates; and hence the frequency of ablution in the religious rites throughout the East. Baptism in the name of the Father, Son and Holy Ghost is the rite or ordinance by which persons are admitted into the Church of Christ. It is the public profession of faith and discipleship. Baptism signifies-- + A confession of faith in Christ; + A cleansi”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
- Luther's Small Catechism (Lutheran) “Luther's Small Catechism (Lutheran, 1529), Children,: Children, obey your parents in the Lord; for this is right. Honor thy father and mother; which is the first commandment with promise: that it may be well with thee, and thou mayest live long on the earth. Eph. 6:1-3.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 98: 16:16 16:17 16:19 16:19 16:27 17:11 18:3 18:17 18:18 18:19 18:25 19:1-30 19:3-9 19:3-9 19:4-9 19:5 19:9 19:10 19:10 19:11 19:11 19:28 20:28 22:37 22:38 23:39 24:1-25:46 24:3 24:6 24:6 24:14 24:14 24:14 24:24 24:29-35 24:30 24:30 24:31 24:31 24:34 24:34 24:36 25:31 25:31 25:31-46 25:31-46 25:31-46 25:31-46 25:32 25:32 25:41 25:46 26:26 26:26-28 26:27 26:63 26:64 27:24 27:43 28:19 28:19 28:19 28:19 28:19 28:19 28:20 28:20 28:20 28:24 Mark 1:8 1:15 3:4 6:18 6:48 7:4 7:4 7:4 7:28 9:42-48 10:2-12 10:4-9 10:7 10:8 10:11 10:12 10:13 12:26 13:7 1”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 16. WHY THE GREAT ARE COMPARED TO LITTLE CHILDREN. (part 2): so that he is worthy of love, who, being converted as the little children, has reached such a point as to have, as it were, his passions in subjection like the little children. And with regard to fear, therefore, similar things to those spoken might be conceived, that the little children do not experience the fear of the wicked, but a different thing, to which those who have an accurate knowledge of questions in regard to the passions and their names give the name of f”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, CHAPTER THREE (part 2): "received divine approval".10 Yet "God had foreseen something better for us": the grace of believing in his Son Jesus, "the pioneer and perfecter of our faith".11 Mary - "Blessed is she who believed" 148 The Virgin Mary most perfectly embodies the obedience of faith. By faith Mary welcomes the tidings and promise brought by the angel Gabriel, believing that "with God nothing will be impossible" and so giving her assent: "Behold I am the handmaid of the Lord; let it be [done] to me according to your word."12 Elizabeth greeted her: "Bless”
- Acts (Presbyterian) “Jamieson, Fausset & Brown on Acts 16:15: And when . . . baptized . . . and her household--probably without much delay. The mention of baptism here for the first time in connection with the labors of Paul, while it was doubtless performed on all his former converts, indicates a special importance in this first European baptism. Here also is the first mention of a Christian household. Whether it included children, also in that case baptized, is not explicitly stated; but the presumption, as in other cases of household baptism, is that it did. Yet the question of infant baptism must be determined”
- Acts (Baptist/Reformed) “John Gill on Acts 16:34: And when he had brought them into his house,.... After he and his family had been baptized, either in the pool in the prison, or in the river near the city of Philippi: he set meat before them; he spread a table for them, with provisions to refresh them after all their fatigue; partly by stripes and imprisonment, partly by the exercises of prayer and praise, and also by the ministration of the word, and the administration of the ordinance of baptism to the jailer and his family: and rejoiced, believing in God with all his house; he and his rejoiced at the good news”