IV. Des sacrements — Le 50e dimanche
The Validity of Infant Baptism
The catechism explains that faith and repentance are required for those capable of them, but infants are baptized as they will bear the fruit of their baptism upon reaching maturity.
On the baptism of little children 333. M: Since that is required for it, how is it that little children are baptized?1 Student: It isn't said that faith and repentance must always precede the Sacrament, but only that they must be present in those who are capable of them. So it is enough that little children produce and show the fruit of their baptism once they reach the age of understanding.2
The Covenantal Continuity of Circumcision
Circumcision served as a sacrament of faith and repentance for the people of God, and since God did not exclude children then, they remain included in the covenant sign.
334. M: How will you show that there’s no difficulty with that? E: Because circumcision was just as much a sacrament of repentance, as Moses and the prophets declare (Deuteronomy 10:16; 30:6; Jeremiah 4:4), and a sacrament of faith, as Saint Paul says (Romans 4:11-12). And yet God didn't exclude little children from it.
The Expansion of God's Promises
The promises once limited to Israel are now extended to the whole world, and Christ has clarified and increased this grace rather than diminishing it.
The promises of the people of Israel are extended throughout the whole world. 335. M: But can you clearly show that the reasoning for receiving them in baptism is the same as it was for circumcision? E: Yes, indeed. The promises that God formerly made to his people of Israel are now extended throughout the whole world. 336. M: But does that mean we should use the sign? E: Yes, when you consider the whole matter carefully. For Jesus Christ didn't make us partakers of the grace that once belonged to the people of Israel just to diminish it in us or make it more obscure than it was; rather, He has clarified it and increased it even more.
The Necessity of the Sign
Denying baptism to children would diminish the consolation of God's promise, as the sign confirms God's goodness toward the children of believers.
337. M: Do you understand that if we didn't baptize little children, the grace of God would be diminished by the coming of the Lord Jesus? S: Yes, I do.3 For we would lack the sign of God's goodness and mercy toward our children that the people of old had—a sign that does much for our consolation and to confirm the promise that was made from the beginning.4 338. M: So you understand that since God, declaring himself long ago to be the Savior of little children, wanted this promise sealed on their bodies by an outward Sacrament, it's only right that there should be no less confirmation since Christ's coming—seeing that the same promise still stands, and is even more clearly testified by word and ratified by deed. E: Yes. And furthermore, since it's a well-known fact that the power and the substance of baptism belong to little children, we would do them a wrong to deny them the sign, which is the lesser thing.5
The Purpose of Baptism for Children
Children are baptized as heirs of God's blessing, intended to recognize and embrace the truth of their baptism when they reach the age of understanding.
On what condition children are baptized 339. M: So, on what condition should we baptize young children? E: As a sign and testimony that they are heirs of God's blessing, promised to the generation of the faithful, so that when they come of age they may recognize the truth of their baptism and make good use of it.
Read the original Latin
Du baptême des petits enfants 333. M : Puisque cela y est requis, comment est-ce qu'on baptise les petits enfants? E : Il n'est pas dit que la foi et la repentance doivent toujours précéder la réception du sacrement, mais seulement cela doit être en ceux qui en sont capables. Il suffit donc que les petits enfants produisent et démontrent le fruit de leur baptême après être venus en âge de connaissance.
334. M : Comment montreras-tu qu'il n'y a point d'inconvénient en cela? E : Parce que la circoncision était aussi bien sacrement de pénitence, comme Moïse et les prophètes déclarent (Deutéronome 10:16 ; 30:6 ; Jérémie 4:4), et sacrement de foi, comme dit saint Paul (Romains 4:11-12). Et toutefois Dieu n'en a exclu les petits enfants.
Les promesses du peuple d'Israël sont étendues par tout le monde 335. M : Mais pourras-tu bien montrer qu'il y ait une même raison de les recevoir au baptême comme à la circoncision? E : Oui bien. Car les promesses que Dieu avait anciennement faites à son peuple d'Israël sont maintenant étendues par tout le monde.
336. M : Mais s'ensuit-il de cela que nous devions user du signe? E : Il est ainsi, quand le tout sera bien considéré. Car Jésus-Christ ne nous a pas faits participants de la grâce, qui avait auparavant été au peuple d'Israël, pour l'amoindrir en nous ou la rendre plus obscure qu'elle n'était, mais plutôt l'a éclaircie et augmentée davantage.
337. M : Entends-tu que si nous ne donnions le baptême aux petits enfants, que la grâce de Dieu serait amoindrie par la venue du Seigneur Jésus? E : Oui bien. Car le signe de la bonté et miséricorde de Dieu sur nos enfants qu'ont eu les anciens nous défaudrait, lequel sert grandement à notre consolation et à confirmer la promesse qui a été faite dès le commencement.
338. M : Tu entends donc, puisque Dieu, se déclarant anciennement être Sauveur des petits enfants, a voulu cette promesse être scellée en leur corps par sacrement extérieur, que c'est bien raison qu'il n'y ait pas moins de confirmation depuis la venue de Christ, vu que la même promesse demeure, et même est plus clairement testifiée de parole et ratifiée de fait. E : Oui. Et davantage, puisque c'est chose notoire que la vertu et la substance du baptême appartient aux petits enfants, on leur ferait injure de leur dénier le signe qui est inférieur.
A quelle condition on baptise les enfants 339. M : A quelle condition donc devons-nous baptiser les petits enfants? E : En signe et témoignage qu'ils sont héritiers de la bénédiction de Dieu, promise à la génération des fidèles, afin qu'étant venus en âge ils reconnaissent la vérité de leur baptême pour en faire leur profit.
Notes
- 1 ↩«cela» points back to the right use of baptism in faith and repentance (GenevaCat.1.50.8); rendered as «that» with «for it» to keep the sacramental reference without inventing a fuller gloss.
- 2 ↩«âge de connaissance» rendered as «age of understanding» (when they can know and grasp the faith); alternatives include «age of knowledge» or the more technical «age of discretion».
- 3 ↩Speaker label E (Écolier) rendered as S (Student) for contemporary readability; M remains M (Minister/Master).
- 4 ↩"les anciens" rendered as "the people of old" (Old Testament Israel with circumcision as the covenant sign), not merely "the ancients" in a generic classical sense.
- 5 ↩French «vertu» here means the efficacy/power of baptism, not moral virtue; «inférieur» means the outward sign is lesser than the inward reality it seals.
Catechism of the Church of Geneva (Le catéchisme de l'Église de Genève) companion
Rule yourself daily, not just on retreat
Chosen Portion turns the mirror into a daily practice — a short reading and examining question each morning before you lead anyone.
Chosen Portion makes the mirror daily: the ruler-formation questions this collection preserves become a two-minute morning examination in the app.
- A daily formation reading drawn from centuries of counsel to those in authority
- One pointed examination question a day — two minutes, before the meetings start
- Track your practice over weeks and watch the examined life become a habit