The origin of Infant Baptism in the Catholic Church

 

Infant baptism in the Catholic Church originated in the early Christian communities, probably developing from the practice of baptizing entire households. The New Testament mentions the baptism of households, including those of Lydia, the Philippian jailer, and Stephanas, although it does not explicitly state whether infants were present. These accounts nevertheless provided an important foundation for the Church’s later practice.

 

The earliest direct evidence for infant baptism appears in the late second and early third centuries. Writers such as St. Irenaeus, Tertullian, Origen, and St. Cyprian referred to the baptism of children. Origen described infant baptism as a tradition received from the Apostles, while Tertullian’s recommendation that baptism sometimes be delayed shows that the practice was already known and being discussed.

 

The Catholic Church baptizes infants because baptism is understood as God’s gift of grace, rather than simply as a public declaration made by an adult. Through baptism, a person is united with Christ, freed from original sin, and welcomed into the community of the Church. Baptism therefore expresses God’s loving initiative in the life of the child.

 

Since infants cannot personally profess faith, their parents and godparents profess faith on their behalf. They promise to help the child grow in knowledge and love of God, participate in the life of the Church, and live according to the teachings of Jesus. The wider Christian community also shares responsibility for supporting the child’s spiritual growth.

 

Although St. Augustine later provided a detailed theological explanation of infant baptism, he did not invent the practice. It was already established in the early Church and was later reaffirmed by Church councils. Today, the Catholic Church continues infant baptism while asking parents and godparents to make a serious commitment to the child’s Christian education and upbringing.

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The Catholic and Protestant Bibles: Understanding the Difference

 

The main difference is the number of books included in the Old Testament. Catholic Bibles normally contain 73 books: 46 in the Old Testament and 27 in the New Testament. Most Protestant Bibles contain 66 books: 39 in the Old Testament and the same 27 books in the New Testament.

 

Catholic teaching holds that the Bible is the inspired Word of God and that the Church received and recognized its complete list of books through apostolic Tradition. The Catholic Bible contains 73 books: 46 in the Old Testament and 27 in the New Testament. The seven additional Old Testament books—Tobit, Judith, Wisdom, Sirach, Baruch, First and Second Maccabees—together with additions to Esther and Daniel, are called the Deuterocanonical books.

 

The Catholic Church therefore does not regard these books as later additions or merely helpful religious literature. She believes that they belong to the canon of inspired Scripture and have a permanent value for Christian faith and life. Through them, God continues to teach his people about prayer, wisdom, fidelity, suffering, repentance, hope, and trust in his saving plan.

 

Catholics also believe that Sacred Scripture must be understood within the living Tradition of the Church. The Church did not create the Word of God; rather, guided by the Holy Spirit, she discerned and preserved the writings that had been received in the apostolic community. Scripture, Tradition, and the teaching office of the Church therefore work together in handing on the one deposit of faith.

 

Finally, the Catholic Church teaches that the Old and New Testaments form one unified revelation. The Old Testament prepares for and points toward Christ, while the New Testament reveals the fulfilment of God’s promises in Jesus. The Gospels hold a unique place because they present the life, teaching, Passion, death, and Resurrection of Christ, who is the centre and fullness of Sacred Scripture.

 

 

 

Who can become a Bishop in the Catholic Church?

 

In the Catholic Church, only a baptized man who is already a validly ordained priest can become a bishop. The Church understands the episcopate as the fullness of the sacrament of Holy Orders, and a man must first be incorporated into the presbyterate before he can be raised to this higher office. Women, and men who are not Catholics in full communion with the Church, cannot be appointed bishops in the Catholic Church.

 

Canon law sets clear minimum requirements for a priest to be considered suitable for the episcopate. He must be at least thirty-five years old, have been ordained a priest for at least five years, and possess a doctorate or licentiate in sacred Scripture, theology, or canon law from a pontifical institute, or at least be truly expert in one of these fields. He must also be outstanding in solid faith, good morals, piety, zeal for souls, wisdom, prudence, and other human virtues, and enjoy a good reputation.

 

Beyond these formal qualifications, the Church looks for a priest whose life shows he can teach, sanctify, and govern. This means he should be a man of prayer, faithful to the Magisterium, capable of preaching and catechesis, and experienced in pastoral leadership, whether as a parish priest, vicar, seminary formator, or in diocesan administration. His character should reflect the apostolic model in 1 Timothy: temperate, self-controlled, hospitable, able to teach, not a lover of money, and managing his responsibilities with integrity.

 

Finally, becoming a bishop is not something a priest can apply for; it is an appointment made by the Pope after a confidential process of consultation and investigation. Local bishops suggest names, the apostolic nuncio gathers information, and the Dicastery for Bishops in Rome presents candidates to the Holy Father, who makes the final decision. In this way, the Church seeks men who are not only qualified on paper but truly called and gifted by the Holy Spirit to serve as successors of the Apostles.

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Here is a brief history of Jab Jab, especially as it is

known in Grenada and the wider Caribbean:

 

Origins in emancipation

 

Jab Jab (from French diable diable, “devil devil”) is a traditional Carnival masquerade that dates back to 1834, the year slavery was abolished in the British Caribbean. After emancipation, freed people began celebrating at dawn on what is now J’Ouvert, covering themselves in black oil, molasses, or soot and dancing through the streets. The darkened bodies were not meant to represent evil; instead, they were a symbol of freedom and resistance, reclaiming the label “devil” that had been used by colonizers to demean enslaved Africans.

 

Symbolism and meaning

 

Jab Jab is rooted in West African traditions and became a way for the formerly enslaved to mock their oppressors and express liberation. Elements of the costume carry deep meaning: Chains recall the bondage of slavery. Horns, tails, and dark paint deliberately amplify the “devil” image once used against them, turning it into protest theatre. The beating of drums, iron, and the use of whips echoes plantation life while also asserting strength and identity.

 

Development into a national symbol

 

In Grenada, Jab Jab has grown from a local mas into a central symbol of Spicemas and national identity. Though once misunderstood and sometimes associated with violence or “demonic” practices, it is now widely recognized as a proud cultural expression of resistance, joy, and African heritage. Today, Jab Jab is celebrated not only in Grenada but also in Trinidad and Tobago and other islands, with variations such as “Jab Molassie” and “Rope Jab,” each carrying its own history and style.

 

Do you know the role of Godparents at Baptism?

 

The Catholic Church teaches that godparents are not just ceremonial figures. Their role is to help the baptized person, especially a child, grow in the faith and to support the parents in raising the child in the Catholic Faith.

 

Godparents have a real spiritual responsibility to help the baptized person grow as a Catholic. For infant baptism, they present the child with the parents and assist in the child’s Christian upbringing. They should pray for the child and give a good example of Catholic life.

 

Who can be a godparent

 

The Church requires at least one godparent, and there may be one godfather and one godmother, but not two of the same sex.

 

A godparent should be a baptized Catholic who has received Confirmation and Eucharist, lives a life of faith, and is not the child’s father or mother.

 

They are normally at least 16 years old, though the bishop or parish priest can allow an exception for a just reason.

 

In simple terms, the Church sees godparents as spiritual companions who help ensure that Baptism bears fruit in daily Christian life.

 

Their duty is ongoing: prayer, example, encouragement, and support in the Catholic faith; they are meant to be living witnesses of the faith, not simply social sponsors.

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Things we should and shouldn’t do in church/ at Mass.

 

The Church is the Lord’s house, the place where God meets his people in Word and Sacrament; thus, we enter with reverence and humble hearts. Begin by making the sign of the cross and, when appropriate, genuflect or bow toward the tabernacle as a sign of faith in Christ’s Real Presence. Keep a prayerful silence as you prepare to worship: use that quiet to call to mind sins for which you ask pardon, intentions you bring for others, and gratitude for God’s gifts. Active participation matters: listen attentively to the readings, respond and sing with the assembly, follow the Order of Mass, and receive Holy Communion with devotion and proper disposition. Dress modestly and simply so our outward appearance reflects the sacred nature of what we celebrate and shows respect for those around us.

 

Thoughtful behaviour helps the whole community to pray and grow in faith. Turn mobile phones and electronic devices to silent before entering and avoid using them in any way that distracts others. Avoid unnecessary conversation during the liturgy, especially during the readings, homily, and Eucharistic Prayer; whisper only when truly necessary and brief. Arrive in good time so you can prepare prayerfully; if you must arrive late or leave early, do so quietly and with respect for the assembly. Children are a blessing in church— welcome them, guide them gently, offer them simple explanations, and use parish resources (children’s liturgy, activity sheets) rather than allowing prolonged distraction. Assist those who need help— seniors, persons with disabilities, or new visitors—so all may participate fully.

 

Certain actions are incompatible with worship because they interrupt prayer or show a lack of reverence. Do not eat, chew gum, or consume food in the church; avoid taking flash photographs or making loud recordings during liturgy; and do not display advertising, sell items, or engage in political campaigning within the sacred space. Refrain from behaviours that disrespect the altar, sacred vessels, images, or the Blessed Sacrament. If you are unsure about a practice—how to receive Communion, when to kneel, or proper dress—ask a priest, deacon, or sacristan; asking for guidance helps preserve the reverence owed to God and fosters a welcoming, prayerful community.

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