Then I suggest you offer up the of 'word of God' while leaving out Catholic conclusions deduced by surmise and guesswork
Sorry, fabricated implications not allowed in discussions where truth is revealed.
There is no Church ordered 'infant baptism' you speak of performed by earily Christians until the CC was inserted into the mix. I believe they all knew the gospel and letters of Paul.
The early Christians were the Catholics. We are the same early Christians that gave you the canon of the new testament that you believe in.
In regards to your challenge to offer up the "Word of God" on this topic I have already shown the implicit biblical evidence and explicit historical evidence from Apostolic oral tradition for infant baptism. Hence I have already "offered up" both the oral and written "Word of God" on this subject . Much of which you did not reply. So I will just paste the same answers I had before.
Enjoy: Here are the reasons offered up "from the Word of God"(Both oral and written)
We do not think we should deny that infant that free gift of Christ grace. That is why we baptize infants. That and to wash away their original sin(Rom 5:12:-15). Christ gives the Church the Sacrament of baptism so we can give the free gift of grace to others. Christ Jesus instituted his Trinitarian baptism to apply this grace to people. He even commands us to do it(Matt 28:19-20). So of coarse we will obey him and give his baptism to our children. God can grant grace outside of the normal means(sacraments). But he instituted this sacrament for the purpose of giving his free gift to others so we need to obey him because that is the "normative means" he sets up for the church.
Jesus baptism actually does remit guilt and washes away our sins(Acts 22:16. Act 2:38-39) and does what John's couldn't do(Namely infuses our soul with his grace and actually saves us, justifies us,, and sanctifies us(1 Cor 6:11. Titus 3:5-7), hence Trinifying us.
A few things about that verse in Acts 2 that protestants seem to think denies infant baptism. To begin with Peter tells the People to repent before they are baptized. Why? Because Peter was talking to Adults in this context. The Catholic church has always taught that adults or Children of the age of reason do need to repent before baptism. However passage doesn't disqualify infant baptism at all. There is no place in the bible that says "Do not baptize infants". As a matter of fact the same passage protestants quote to me(Acts 2:38) trying to prove infant baptism is wrong actually implicitly teaches the possibility of infant baptism! Notice what Peters says right after he tells the adults. He says this (Baptism) is for you and your children. Nowhere does Peter specify age! And if you study the culture of the time it becomes even clearer. The Hebrew mindset of time would have automatically understood this to mean infants as well as others. Especially since their culture allowed for circumcision, a covenant ritual performed on infants that entered them into the Jewish faith and communion with God. St Paul shows us that the Sacrament of Baptism replaces circumcision(Col 2:11-13). Hence the new covenant of baptism fulfills the old covenant of circumcision. Baptism now enters you into the True religion and Family of God and give us communion with God(The Trinity). If the Old covenant could enter Infants into Gods family so then too the new covenant can on a even greater level. Baptism is a typological fulfillment of circumcision. No covenant fulfillment's is ever inferior to its old testament type. The fulfillment is always superior. If infants could not be baptized then baptism is a inferior covenant to circumcision.
In Luke 18:15-17 speaking of Infants, Jesus tells us that we are not hinder even the infants to come to him to receive the kingdom of God. Speaking of infants he even says "whoever does not receive the "Kingdom of God" like a Child(Infant in context) shall not enter it. Besides circumcision, this is a big implicit hint to infant baptism in scripture. Bible scholars compare the Phrase "Kingdom of God" to others important passages were Jesus speaks about how to enter into the "kingdom of God". How does one enter into the "kingdom of God"? In JN 3:3-5 Jesus shows us we enter in to the "kingdom of God" by the sacrament of Baptism. So how then do infants and all of us enter initially into the kingdom of God? By baptism. we have to put the pieces of the puzzle together in scripture in its context as a whole as well as its immediate and historical context. Protestant Man made tradition teaches against infant baptism but from the very beginning of Christianity it wasn't so.
More implicit biblical evidence comes from the fact that whole families were baptized in a corporate manner. Is one expected to believe that infants in the family were not also part of that? Here is more implicit evidence from sacred scripture.
Passages like Acts 16:14-40 demonstrate the "corporate nature" of salvation and baptism . Both Lydia and the Jailer both show that when the leading member of the family becomes Christian and baptized, the whole family does. This was known as household baptisms in the early church. They stressed the corporate nature of baptism and our faith as the body. People tend to have difficulties in understanding infant baptism because they tend to only see the person as a absolute individualistic unit. However, Christ works to save through faith also in a corporate nature through his body(the church) and reveals this in household baptisms. This is a strong biblical evidence(In addition to the rest of the biblical and early traditional evidence from apostolic tradition) for infant baptism based upon the faith of the church as a corporate body at least initially..
The baptism of infants is implicit in scripture but explicit in the Oral traditions/teachings of the apostles that were handed down from the very beginning.
Here are a few quotes from the early Christians(the same guys who you owe your new testament canon to)
Hippolytus
"Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them" (The Apostolic Tradition 21:16 [A.D. 215]).
Origen
"Every soul that is born into flesh is soiled by the filth of wickedness and sin. . . . In the Church, baptism is given for the remission of sins, and, according to the usage of the Church, baptism is given even to infants. If there were nothing in infants which required the remission of sins and nothing in them pertinent to forgiveness, the grace of baptism would seem superfluous" (Homilies on Leviticus 8:3 [A.D. 248]).
"The Church received from the apostles the tradition of giving baptism even to infants. The apostles, to whom were committed the secrets of the divine sacraments, knew there are in everyone innate strains of [original] sin, which must be washed away through water and the Spirit" (Commentaries on Romans 5:9 [A.D. 248]).
Cyprian of Carthage
"As to what pertains to the case of infants: You [Fidus] said that they ought not to be baptized within the second or third day after their birth, that the old law of circumcision must be taken into consideration, and that you did not think that one should be baptized and sanctified within the eighth day after his birth. In our council it seemed to us far otherwise. No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born" (Letters 64:2 [A.D. 253]).
Gregory of Nazianz
"Do you have an infant child? Allow sin no opportunity; rather, let the infant be sanctified from childhood. From his most tender age let him be consecrated by the Spirit. Do you fear the seal [of baptism] because of the weakness of nature? Oh, what a pusillanimous mother and of how little faith!" (Oration on Holy Baptism 40:7 [A.D. 388]).
John Chrysostom
"You see how many are the benefits of baptism, and some think its heavenly grace consists only in the remission of sins, but we have enumerated ten honors [it bestows]! For this reason we baptize even infants, though they are not defiled by [personal] sins, so that there may be given to them holiness, righteousness, adoption, inheritance, brotherhood with Christ, and that they may be his [Christ’s] members" (Baptismal Catecheses in Augustine, Against Julian 1:6:21 [A.D. 388]).
Augustine
"What the universal Church holds, not as instituted [invented] by councils but as something always held, is most correctly believed to have been handed down by apostolic authority. Since others respond for children, so that the celebration of the sacrament may be complete for them, it is certainly availing to them for their consecration, because they themselves are not able to respond" (On Baptism, Against the Donatists 4:24:31 [A.D. 400]).
"The custom of Mother Church in baptizing infants is certainly not to be scorned, nor is it to be regarded in any way as superfluous, nor is it to be believed that its tradition is anything except apostolic" (The Literal Interpretation of Genesis 10:23:39 [A.D. 408]).
"Cyprian was not issuing a new decree but was keeping to the most solid belief of the Church in order to correct some who thought that infants ought not be baptized before the eighth day after their birth. . . . He agreed with certain of his fellow bishops that a child is able to be duly baptized as soon as he is born" (Letters 166:8:23 [A.D. 412]).
"By this grace baptized infants too are ingrafted into his [Christ’s] body, infants who certainly are not yet able to imitate anyone. Christ, in whom all are made alive . . . gives also the most hidden grace of his Spirit to believers, grace which he secretly infuses even into infants. . . . It is an excellent thing that the Punic [North African] Christians call baptism salvation and the sacrament of Christ’s Body nothing else than life. Whence does this derive, except from an ancient and, as I suppose, apostolic tradition, by which the churches of Christ hold inherently that without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal? This is the witness of Scripture, too. . . . If anyone wonders why children born of the baptized should themselves be baptized, let him attend briefly to this. . . . The sacrament of baptism is most assuredly the sacrament of regeneration" (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:9:10; 1:24:34; 2:27:43 [A.D. 412]).
