The English word "baptism" is derived indirectly through Latin from the neuter Greek concept noun "baptisma" (Greek , "washing-ism"), which is a neologism in the New Testament derived from the masculine Greek noun "baptismos" (), a term for ritual washing in Greek language texts of Hellenistic Judaism during the Second Temple period, such as the Septuagint. Both of these nouns are derived from the verb "baptizō" (, "I wash" transitive verb), which is used in Jewish texts for ritual washing, and in the New Testament both for ritual washing and also for the apparently new rite of "baptisma". The Greek verb "baptō" (), "dip", from which the verb "baptizo" is derived, is in turn hypothetically traced to a reconstructed Indo-European root *"gʷabh-", "dip".
Etymology
Baptism
Baptism | Etymology
Sorry. I cannot find the answer based on the context. John the Baptist, who is considered a forerunner to Christianity, used baptism as the central sacrament of his messianic movement. Christians consider Jesus to have instituted the sacrament of baptism. Sorry. I cannot find the answer based on the context.
who was the leader of the soviet union when sputnik was launched
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Nikita Khrushchev
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when was this satellite launched?
user
4 October 1957
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which place was it launched from?
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Site No.1/5, at the 5th Tyuratam range, in Kazakh SSR
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which was the organization behind this launch?
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Sorry. I cannot find the answer based on the context.
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where was the leader mentioned above born?
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Kalinovka village in what is now Russia's Kursk Oblast
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was he against any religion?
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Yes. He was anti-religious
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in what way did he push this belief forward?
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He banned all services held outside of church walls, renewed enforcement of the 1929 legislation banning pilgrimages, and recorded the personal identities of all adults requesting church baptisms, weddings, or funerals
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of the three practices finally mentioned, elaborate on the first one.
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It is a Christian rite of admission and adoption, almost invariably with the use of water, into Christianity
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where does the name of this practice come from?
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Through Latin from the neuter Greek concept noun "baptisma", which is a neologism in the New Testament derived from the masculine Greek noun "baptismos"
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which place did this practice start from?
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The English word "baptism" is derived indirectly through Latin from the neuter Greek concept noun "baptisma" (Greek , "washing-ism"), which is a neologism in the New Testament derived from the masculine Greek noun "baptismos" (), a term for ritual washing in Greek language texts of Hellenistic Judaism during the Second Temple period, such as the Septuagint. Both of these nouns are derived from the verb "baptizō" (, "I wash" transitive verb), which is used in Jewish texts for ritual washing, and in the New Testament both for ritual washing and also for the apparently new rite of "baptisma". The Greek verb "baptō" (), "dip", from which the verb "baptizo" is derived, is in turn hypothetically traced to a reconstructed Indo-European root *"gʷabh-", "dip".
Baptism | Etymology
Two nouns derived from the verb "baptizo" (βαπτίζω) appear in the New Testament: the masculine noun "baptismos" (βαπτισμός) and the neuter noun "baptisma" (βάπτισμα):
Baptism | Derived nouns
This, taken in connexion with the known customs of later ages, make it more than probable that the usual method of administration was by affusion only." Taking into account the positive archaeological evidence of post-Constantinian times, Roger concludes: "All the evidence of archaeology goes to prove that the essential part of baptism was considered in the early Church to be the pouring of water over the candidate's head by the bishop, or the guiding his head under a descending stream, followed by the laying on of hands"; he adds: "There remains the question, whether this was preceded by a self-immersion".
Baptism in early Christianity | Studies before 1950
During the Second Temple period the Greek noun "baptmos" was used to refer to ritual washing in Hellenistic Judaism.
History of baptism | Background in Jewish ritual
The Apostolic Tradition, sometimes attributed to Hippolytus of Rome (died 235), describes how to perform the ceremony of baptism; it states that children were baptised first, and if any of them could not answer for themselves, their parents or someone else from their family was to answer for them. From at least the 3rd century onward Christians baptised infants as standard practice, although some preferred to postpone baptism until late in life, so as to ensure forgiveness for all their preceding sins.
Infant baptism | Antiquity
It was consequently known as "baptism of the sick". Receiving this baptism was regarded as a bar to Holy Orders, but this sprang from the person's having put off baptism until the last moment—a practice that in the fourth century became common, with people enrolling as catechumens but not being baptized for years or decades. While the practice was decried at the time, the intent of the criticism was not to encourage baptism by immersion, but to refrain from delaying baptism.
Affusion | History of affusion
Mandaeans revere John the Baptist and practice frequent full immersion baptism (masbuta) as a ritual of purification, not of initiation. Mandaeans abhor circumcision and are possibly the earliest people to practice baptism. Early religious concepts and terminologies recur in the Dead Sea Scrolls, and "Yardena" (Jordan) has been the name of every baptismal water in Mandaeism. The Mandaic language is a dialect of southeastern Aramaic and is closely related to the language of the Babylonian Talmud. They formally refer to themselves as "Nasurai" (Nasoraeans). According to Mandaean sources such as the Haran Gawaita, the "Nasurai" inhabited the areas around Jerusalem and the River Jordan in the 1st century CE.
History of baptism | Mandaeans
The word catechumen comes from the passive form of the Greek word κατηχέω (katēcheō), which is used seven times in the New Testament. In the passive, it means "to be instructed, informed." The catechumenate slowly developed from the development of doctrine and the need to test converts against the dangers of falling away. The Bible records (Acts 19) that the Apostle Paul while visiting some people who were described as "disciples", established they had received the baptism of John for the repentance of sins but had not yet heard of or received the Holy Spirit. Further, from the second century it appears that baptisms were held only at certain times of year, indicating that periods of instruction were the rule rather than the exception.
Catechesis | Historic Christian practice
Several early Church Fathers seem to have taught that infant baptism is proper; Origen states that the practice of baptising infants is of apostolic origin. The Didache, the earliest appearance of non-biblical baptismal instruction, speaks only of adult baptism.
Infant baptism | Early Christian practice
Baptism (from the Greek noun βάπτισμα "baptisma") is a Christian rite of admission and adoption, almost invariably with the use of water, into Christianity. It may be performed by sprinkling or pouring water on the head, or by immersing in water either partially or completely. The synoptic gospels recount that John the Baptist baptised Jesus. Baptism is considered a sacrament in most churches, and as an ordinance in others. Baptism according to the Trinitiarian formula, which is done in most mainstream Christian denominations, is seen as being a basis for Christian ecumenism, the concept of unity amongst Christians. Baptism is also called christening, although some reserve the word "christening" for the baptism of infants.
Baptism | Introduction
In view of the Hebrew practice of giving a name to the male child at the time of his circumcision on the eighth day after birth (Luke 1:59), it has been maintained that the custom of conferring a name upon the newly baptised was of Apostolic origin. For instance, the apostle of the Gentiles was called Saul before his conversion and Paul afterwards. But modern scholars have rejected this contention, since the baptism of St. Paul is recorded in Acts 9:18, but the name Paul does not occur before Acts 13:9 while Saul is found several times in the interval.
Christian name | Origin
The Greek-English Lexicon of Liddell and Scott gives the primary meaning of the verb "baptizein", from which the English verb "baptize" is derived, as "dip, plunge", and gives examples of plunging a sword into a throat or an embryo and for drawing wine by dipping a cup in the bowl; for New Testament usage it gives two meanings: "baptize", with which it associates the Septuagint mention of Naaman dipping himself in the Jordan River, and "perform ablutions", as in Luke 11:38. Although the Greek verb "baptizein" does not exclusively mean dip, plunge or immerse (it is used with literal and figurative meanings such as "sink", "disable", "overwhelm", "go under", "overborne", "draw from a bowl"), lexical sources typically cite this as a meaning of the word in both the Septuagint and the New Testament.
Baptism | Meaning of the Greek verb "baptizein"
A practice similar to baptism is known to have been practiced by the Jewish Essenes between the 2nd century BC and the 1st century AD. The Jewish Encyclopedia compares Christian baptism to ancient Jewish purification and initiation rites involving immersion in water, and states that "Baptism was practised in ancient (Hasidic or Essene) Judaism".
Anachronisms in the Book of Mormon | Baptism
Baptism is a water purification ritual where one is immersed in water. The practice of purification via immersion exists in many cultures. The word "baptize" derives from the Greek word βάπτειν (the infinitive; also listed as the 1st person singular present active indicative βαπτίζω, which loosely means "to dip, bathe, or wash"). The Christian ritual of baptism traces back to the baptism of Jesus by John the Baptist, who the Bible says baptized Jesus in the Jordan River. Mormon belief holds that baptisms were performed in Adam and Eve's day. Baptism is a required ordinance and ritual cleansing process when joining the LDS Church, and is considered to be a purification process in one's conversion.
Judaism and Mormonism | Baptism
Baptism is mentioned as a ritual that is taught and performed among the Nephite civilization, with its first mention being taught by Nephi between 559 and 545 BC. While some have commented that baptism as a part of conversion was not customary until after the Babylonian captivity, detailed research by Everett Ferguson (2009) has concluded that "the date for the origin of proselyte baptism cannot be determined." The Babylonian captivity occurred subsequent to the departure of the Lehites recounted in the Book of Mormon. Both Christian and Rabbinic baptism is rooted in the washings in Leviticus which dates to approximately 1445 B.C.
Anachronisms in the Book of Mormon | Baptism
Although the term "baptism" is not today used to describe the Jewish rituals (in contrast to New Testament times, when the Greek word "baptismos" did indicate Jewish ablutions or rites of purification), the purification rites (or "mikvah"—ritual immersion) in Jewish law and tradition are similar to baptism, and the two have been linked. In the Hebrew Bible and other Jewish texts, immersion in water for ritual purification was established for restoration to a condition of "ritual purity" in specific circumstances. For example, Jews who (according to the Law of Moses) became ritually defiled by contact with a corpse had to use the mikvah before being allowed to participate in the Temple in Jerusalem.
Baptism in early Christianity | Background in Jewish ritual
Christians consider Jesus to have instituted the sacrament of baptism. Though some form of immersion was likely the most common method of baptism in the early church, many of the writings from the ancient church appeared to view this mode of baptism as inconsequential. The Didache 7.1–3 (AD 60–150) allowed for affusion practices in situations where immersion was not practical. Likewise, Tertullian (AD 196–212) allowed for varying approaches to baptism even if those practices did not conform to biblical or traditional mandates (cf. De corona militis 3; De baptismo 17). Finally, Cyprian (ca. AD 256) explicitly stated that the amount of water was inconsequential and defended immersion, affusion, and aspersion practices (Epistle 75.12).
Baptism | History
St. John Chrysostom mentions the custom in his day of all Christians washing their hands before entering the church for worship. This practice was first legislated in the Rule of St. Benedict in the 6th century, but has earlier antecedents.
Lavabo | Ablutions before Christian prayer and worship
The term "baptism with the Holy Spirit" originates in the New Testament, and all Christian traditions accept it as a theological concept. Prior to the 18th century, most denominations believed that Christians received the baptism with the Holy Spirit either upon conversion and regeneration or through rites of Christian initiation, such as water baptism and confirmation. Emerging in the mid-18th century, Methodism (inclusive of the holiness movement) affirms the possibility of entire sanctification as a second work of grace, which it teaches is the baptism of the Holy Spirit. In the 20th century that saw the spread of Pentecostal churches, which identified baptism of the Holy Spirit with glossolalia, the belief that this is an experience distinct from Christian initiation has come into increasing prominence.
Baptism with the Holy Spirit | Introduction
before the time of Constantine) direct archaeological evidence is limited to pictures of baptism in the catacombs of Rome. Rogers concluded that "the direct evidence from archaeology alone may not be conclusive to show that in pre-Constantinian times baptism by affusion only was practiced generally or indeed in any one single case; but it does show that there was nothing repugnant in it to the general mind, that no stress was laid on total immersion, that the most important moments were held to be those when water was poured over the catchumen, and when the minister laid his hand on his head.
Baptism in early Christianity | Studies before 1950
Early Anabaptists were given that name because they re-baptized persons who they felt had not been properly baptized, having received infant baptism, sprinkling. The traditional form of Anabaptist baptism was pouring or sprinkling, the form commonly used in the West in the early 16th century when they emerged. Since the 18th century immersion and submersion became more widespread. Today all forms of baptism can be found among Anabaptist. Baptism memorializes the death, burial and resurrection of Jesus. It is considered a covenantal act, signifying entrance into the New Covenant of Christ.
Baptism | Anabaptist
In the West, this method of baptism began to be replaced by affusion baptism from around the 8th century, but it continues in use in Eastern Christianity.
Baptism | Mode and manner
The Jesus' Name belief originates from Acts 2:38, and members also stress Acts 8:16, Acts 10:48, Acts 19:5, and Acts 22:16, and 1 John 2:12, claiming that these are the only scriptures showing how the early Church performed baptisms, and that there is no scripture in the Word that shows anyone ever being baptized in the titles of God, and that the Bible authorizes no departure from that formula.Even that the early priest state that the early church only baptized in Jesus name and the latter formula was applied after 325AD by the Catholic church.
United Pentecostal Church International | Jesus' Name Baptism
A recent Bible encyclopedia speaks of the "consensus of scholarly opinion" that the baptismal practice of John the Baptist and the apostles was by immersion. A standard Bible dictionary says that baptism was normally by immersion. Among other sources, Old says that immersion (though not the only form), was normally used, Grimes says "There is little doubt that early Christian baptism was adult baptism by immersion.", Howard Marshall says that immersion was the general rule, but affusion and even sprinkling were also practiced, since "archaeological evidence supports the view that in some areas Christian baptism was administered by affusion". His presentation of this view has been described by Porter and Cross as "a compelling argument".
Immersion baptism | Archaeological evidence
The Oxford Dictionary of the Bible (2004) says "Archaeological evidence from the early centuries shows that baptism was sometimes administered by submersion or immersion… but also by affusion from a vessel when water was poured on the candidate's head…" The Cambridge History of Christianity (2006) also concludes from the archaeological evidence that pouring water three times over the head was a frequent arrangement.
Immersion baptism | Archaeological evidence
"While it is true that the basic root meaning of the Greek words for baptize and baptism is immerse/immersion, it is not true that the words can simply be reduced to this meaning, as can be seen from Mark 10:38–39, Luke 12:50, Matthew 3:11 Luke 3:16 and Corinthians10:2."
Baptism | Meaning of the Greek verb "baptizein"
The Dictionary of the Bible (2004) says "Archaeological evidence from the early centuries shows that baptism was sometimes administered by submersion or immersion... but also by affusion from a vessel when water was poured on the candidate's head...". In one form of early Christian baptism, the candidate stood in water and water was poured over the upper body. Baptism of the sick or dying usually used means other than even partial immersion and was still considered valid. Internet-available illustrations of ancient Christian representations of baptism from as early as the 2nd century include those in CF Rogers, "Baptism and Christian Archeology", the chapter "The Didache and the Catacombs" of Philip Schaff's "The Oldest Church Manual Called the Teaching of the Twelve Apostles", and Wolfrid Cote's "The Archaeology of Baptism".
Baptism in early Christianity | Mode of baptism
In "The Archaeology of Baptism" (1876) Wolfrid Cote, quoting Prudentius, who in his "Psychomachia" spoke of the "bathed chests" of the baptized, and the views of two earlier Italian archaeologists, stated that "the primitive mode appears to have been this: The administrator and candidate both standing in the water the former placed his right hand on the head of the candidate, and, pronouncing the baptismal words, gently bowed him forward, till he was completely immersed in the water". He included in his book a woodcut of a fresco in the Catacomb of San Callisto (a photographic reproduction appears in this article), and reported that one archaeologist interpreted it as a youth being baptized by affusion, while for another the youth standing in the water was "immersed in a cloud of water".
Baptism in early Christianity | Studies before 1950
Unlike many of the 16th-century Anabaptists, Rothmann held immersion to be the proper mode of baptism. According to historian Darren T. Williamson, "He based his position primarily on three arguments: first, he argued along grammatical lines, not Greek grammar but Dutch/German. He contended that the meaning of the Dutch translation of baptism must be taken literally. Fortunately, the Dutch words "doepen" and "dumpelen" meant literally to immerse or 'dunk in water'. It is important to note that although Rothmann was technically correct on this point of grammar, it was also as commonly understood that there was a long standing theological exception as practiced by the church, namely sprinkling.
Bernhard Rothmann | Baptism
The Greek verb in Paul's phrase "baptized for the dead" is "baptizein", which in Jewish Greek has a wider reference than "baptism", applying primarily to the masculine noun "baptismos" "ritual washing" The verb occurs four times in the Septuagint in the context of ritual washing, "baptismos": Judith cleansing herself from menstrual impurity, Naaman washing seven times to be cleansed from leprosy, etc. In the New Testament only, the verb "baptizein" can also relate to the neuter noun "baptisma" "baptism", a neologism unknown in the Septuagint and other pre-Christian Jewish texts. This broadness in the meaning of "baptizein" is reflected in English Bibles rendering "wash", where Jewish ritual washing is meant, for example in Mark 7:4, which states that the Pharisees "except they wash (Greek "baptize"), they do not eat", and "baptize" where "baptisma", the new Christian rite, is intended.
Baptism for the dead | Meanings of the verb "baptizein"
However, inscriptions dating back to the 2nd century which refer to young children as "children of God" may indicate that Christians customarily baptised infants too. The earliest reference to infant baptism was by Irenaeus (c. 130–202) in his work "Against Heresies". Due to its reference to Eleutherus as the current bishop of Rome, the work is usually dated . Irenaeus speaks of children being "born again to God." This reference has been described as "obscure." Three passages by Origen (185–c. 254) mention infant baptism as traditional and customary. While Tertullian writing c. 198–203 advises the postponement of baptism of little children and the unmarried, he mentions that it was customary to baptise infants, with sponsors speaking on their behalf.
Infant baptism | Antiquity
The phrase "ritually washed for the dead" does not occur in intertestamental literature, but a possibly related idea of prayer for the dead occurs in 2 Maccabees. Since the New Testament idea of "baptism" (Greek "baptisma"), the rite of baptism, is not mentioned in the verse, it is open to interpretation whether the verb "baptizein" refers to "ritual washing" (Greek "baptismos") or "the rite of baptism" (Greek "baptisma") or is an analogy between both.
Baptism for the dead | Meanings of the verb "baptizein"
In the early Church, the laying on of hands on the newly baptized to impart the gift of the Holy Spirit was the origin of the sacrament of confirmation. In the Eastern church, confirmation continued to be celebrated immediately after water baptism. The two rites were separated in the Western church. According to Pentecostal historian H. Vinson Synan, "the basic premise of Pentecostalism, that one may receive later effusions of the Spirit after initiation/conversion, can be clearly traced in Christian history to the beginnings of the rite of confirmation in the Western churches".
Baptism with the Holy Spirit | Early Christianity
Until the Middle Ages, most baptisms were performed with the candidates naked—as is evidenced by most of the early portrayals of baptism (some of which are shown in this article), and the early Church Fathers and other Christian writers. Deaconesses helped female candidates for reasons of modesty. Typical of these is Cyril of Jerusalem who wrote "On the Mysteries of Baptism" in the 4th century (c. 350 AD): The symbolism is threefold:
Baptism | Apparel
Baptism in Churches of Christ is performed only by full bodily immersion, based on the Koine Greek verb "baptizo" which means to dip, immerse, submerge or plunge. Submersion is seen as more closely conforming to the death, burial and resurrection of Jesus than other modes of baptism. Churches of Christ argue that historically immersion was the mode used in the 1st century, and that pouring and sprinkling later emerged as secondary modes when immersion was not possible. Over time these secondary modes came to replace immersion. Only those mentally capable of belief and repentance are baptized (i.e., infant baptism is not practiced because the New Testament has no precedent for it).
Baptism | Churches of Christ
Latin Church Catholics generally baptize by affusion (pouring); Eastern Catholics usually by submersion, or at least partial immersion. However, submersion is gaining in popularity within the Latin Catholic Church. In newer church sanctuaries, the baptismal font may be designed to expressly allow for baptism by immersion. Anglicans baptize by immersion or affusion.
Baptism | Christian traditions
Mandaeans revere John the Baptist and practice frequent baptism (masbuta) as a ritual of purification, not of initiation. They are possibly the earliest people to practice baptism. Mandaeans undergo baptism on Sundays ("Habshaba"), wearing a white sacral robe (Rasta) and consists of a triple full immersion in water, a triple "signing" of the forehead with water and a triple drinking of water. The priest (Rabbi) then removes a ring made of myrtle worn by the baptized and places it on his/her forehead. This is then followed by a handshake (kushta-"hand of truth") with the priest. Living water is a requirement for baptism, therefore can only take place in rivers.
Baptism | Mandaean baptism
There is a scholarly consensus that the earliest Christian baptism was by immersion. Thomas Schreiner likewise states that "Most scholars agree that immersion was practiced in the NT", identifying submersion as the form of immersion practiced. Heyler says most New Testament scholars generally agree that Christian baptism in the New Testament era was by immersion. Everett Ferguson similarly speaks of "general scholarly agreement" that the baptism commanded by Jesus was immersion in water by dipping, in the form of a "full bath". He describes medieval depictions of Jesus standing in water while John poured water over him as a "strange fantasy" deriving from later church practice.
Baptism in early Christianity | Apostolic Age
The first version of it was written . The second, with insertions and additions, was written . This work, rediscovered in the 19th century, provides a unique look at Christianity in the Apostolic Age and is the first explicit reference to baptism by pouring, although the New Testament does not exclude the possibility of this practice." Its instructions on baptism are as follows: Commentaries typically understand that the Didache indicates a preference for baptizing by immersion. in "living water" (i.e., running water, seen as symbolic of life). Furthermore, in cases of insufficient water it permits pouring (affusion), which it differentiates from immersion, using the Greek word "ekcheō", ("pour", in the English translation) and not "baptizō" ("baptize", in the English translation), while at the same time considering the action done by pouring to be a baptism, giving no hint that this form made the baptism any less valid, and showing that immersion was not the only baptismal practice then acceptable.
Baptism in early Christianity | Apostolic Age
The older ritual washing use of "baptizein" is relevant in the context of funerals since any Jew coming into contact with the dead body must undertake ritual washing. During the Second Temple and early Rabbinical period the regulations on "ritual washing" (Greek masculine noun "baptismos") expanded and multiplied. This is documented in the Halakhah Tractate Yadayim and Dead Sea Scrolls Peter Leithart (2007) suggests that Paul's comment "why do they.." is an analogy between baptism (i.e. neuter concept noun "baptisma") with Jewish ritual washing (i.e. masculine concrete noun "baptismos") for contact with the dead following the Mosaic regulations in Numbers 19.
Baptism for the dead | Meanings of the verb "baptizein"
The normal form of baptism for the first centuries—until at least the twelfth century—was immersion. However, when a person could not be immersed, baptism by aspersion or affusion was performed. There are records of people receiving baptism in prison, awaiting martyrdom, where immersion would be difficult or impossible, but the most common use was for a person who was ill and could not be removed from the bed; it therefore received the name "baptism of the sick." Because of its rarity, doubts arose about its validity, as is shown by St. Cyprian's affirming it in the face of questioning. At the time, baptism by aspersion, as by affusion, was regarded as a bar to Holy Orders; this appears to spring from the baptized person having put off baptism until he was in danger of death.
Aspersion | Early Christianity
John the Baptist adopted baptism as the central sacrament in his messianic movement, seen as a forerunner of Christianity. Baptism has been part of Christianity from the start, as shown by the many mentions in the Acts of the Apostles and the Pauline epistles. Christians consider Jesus to have instituted the sacrament of baptism. How explicit Jesus' intentions were and whether he envisioned a continuing, organized Church is a matter of dispute among scholars. There is a scholarly consensus that the earliest Christian baptism was normally by immersion, or at least that this is probable. Some interpret this as meaning total immersion or submersion beneath the water.
History of baptism | Early Christianity
As a result, there was no uniform or consistent mode of baptism in the ancient church prior to the fourth century. By the third and fourth centuries, baptism involved catechetical instruction as well as chrismation, exorcisms, laying on of hands, and recitation of a creed.
Baptism | History
Originally, Jewish mikvahs, and later, early Christian baptisms were performed with individuals naked. This included mass baptisms involving men, women, and children. They signified the participant's restoration to man's original sinless condition, having their sins blotted out. Others claim that children were baptized first, then men, then women, all separately. Public bathing was the common practice through the time of Jesus and still occurs today in a few cultures, including the Turkish bath or "hammam", the Finnish sauna, Japanese onsen or Sentō, and the Korean Jjimjilbang. With the exception of the family-focused Finnish sauna, most public baths are gender-segregated today.
Christian naturism | Ancient
The 12th century saw the meaning of the word "sacrament" narrowed down and restricted to seven rites, among them that of baptism, while other symbolic rites came to be called "sacramentals". In the period between the 12th and the 14th centuries, affusion became the usual manner of administering baptism in Western Europe, though immersion continued to be found in some places even as late as the 16th century. Throughout the Middle Ages, there was therefore considerable variation in the kind of facility required for baptism, from the baptismal pool large enough to immerse several adults simultaneously of the 13th century Baptistery at Pisa, to the half-metre deep basin in the 6th century baptistery of the old Cologne Cathedral.
History of baptism | Middle Ages
The Eastern Orthodox hold that baptism has always been by immersion and it is not proper to perform baptism by way of sprinkling of water. The immersion is done three times and is referred to as "total" or "full". Modern practice may vary within the Eastern Rite; Everett Ferguson cites Lothar Heiser as acknowledging: "In the present practice of infant baptism in the Greek church the priest holds the child as far under the water as possible and scoops water over the head so as to be fully covered with water", and the "Oxford Dictionary of the Christian Church" states that the rite "whereby part of the candidate's body was submerged in the baptismal water which was poured over the remainder ...
Immersion baptism | Eastern Churches
Mandaeans revere John the Baptizer and practice frequent baptism (masbuta) as a ritual of purification, not of initiation. They are possibly the earliest people to practice baptism. Mandaeans undergo baptism on Sundays ("Habshaba"), wearing a white sacral robe (Rasta) and consists of a triple full immersion in water, a triple "signing" of the forehead with water and a triple drinking of water. The priest (Rabbi) then removes a ring made of myrtle worn by the baptized and places it on his/her forehead. This is then followed by a handshake (kushta-"hand of truth") with the priest. Living water is a requirement for baptism, therefore can only take place in rivers.
Immersion baptism | Mandaean baptism
The use of the word baptism to describe what John is doing is controversial. Anabaptists assert that the only proper translation for the Greek verb "baptizmo" is "immerse". They thus practice baptisms where the entire body is immersed in water, rather than just a sprinkling of water as is done in most other Christian churches. Most non-Baptist scholars do agree that John the Baptist was probably immersing those that came to see him, but they disagree that this is the only valid form of baptism. France notes that while in Luke and Mark John's baptisms have the power to forgive sins in Matthew they are merely confessed.
Matthew 3:6 | Analysis
This may be due to the practical difficulties of totally immersing an infant underwater. However, Eastern Orthodox and some Roman Catholics practice infant immersion. Amish, Old Order Mennonites, and Conservative Mennonites still practice baptism by pouring.
Affusion | Introduction
Barclay observes that the Didache shows that baptism in the early church was by total immersion, if possible, Barton describes the immersion of the Didache as "ideally by total immersion", and Welch says it was by "complete immersion". In cases of insufficient water it permits pouring (affusion), which it differentiates from immersion, using the Greek word "ekcheō", ("pour", in the English translation) and not "baptizō" ("baptize", in the English translation), but which it still considers to be a form of baptism ("baptisma"). Martin and Davids say the Didache envisages "some form of immersion", and the "Oxford Dictionary of the Christian Church" refers its readers to its entry on immersion, which it distinguishes from submersion and affusion.
Immersion baptism | Earliest description of Christian baptism outside the New Testament
John the Baptist, who is considered a forerunner to Christianity, used baptism as the central sacrament of his messianic movement. Christians consider Jesus to have instituted the sacrament of baptism. The earliest Christian baptisms were probably normally by immersion, though other modes, such as pouring, were used. By the third and fourth centuries, baptism involved catechetical instruction as well as chrismation, exorcisms, laying on of hands, and recitation of a creed. In the West, Affusion became the normal mode of baptism between the twelfth and fourteenth centuries, though immersion was still practiced into the sixteenth. In the sixteenth century, Martin Luther retained baptism as a sacrament, but Swiss reformer Huldrych Zwingli considered baptism and the Lord's supper to be symbolic.
History of baptism | Introduction
The New Testament includes several references to baptism as an important practice among early Christians and, while giving no actual account of its institution by Jesus, portrays him as giving instructions, after his resurrection, for his followers to perform the rite (see Great Commission). It also gives interpretations by the Apostle Paul and in the First Epistle of Peter of the significance of baptism.
Baptism in early Christianity | New Testament
In late antiquity, the custom developed in the East of suspending a vessel in the form of a dove (Greek: "peristerion", Latin: "peristerium") over the altar, which was used as a repository for the Blessed Sacrament. This custom is mentioned by Gregory of Tours in his "Life of Saint Basil", and in several ancient French documents. The custom probably came to France from the East; it never seems to have existed in Italy. Examples of this practice may still be found in use today; for instance, in the Cathedral of the Dormition in Moscow.
Pyx | Liturgical history
While the exact phrase "baptism with the Holy Spirit" is not found in the New Testament, two forms of the phrase are found in the canonical gospels using the verb "baptize", from the Greek word "baptizein" meaning to "immerse" or "plunge". The baptism was spoken about by John the Baptist, who contrasted his water baptism for the forgiveness of sins with the baptism of Jesus. In Mark 1 and John 1, the Baptist proclaimed that Jesus "will baptize in (the) Holy Spirit"; while in Matthew 3 and Luke 3, he "will baptize with Holy Spirit and fire". Jesus is considered the first person to receive the baptism with the Holy Spirit.
Baptism with the Holy Spirit | Canonical gospels
Likewise, the church history of Socrates Scholasticus (305–438 AD) mentions a handful of examples of baptisms, none of which describe the baptizing of infants. However, by this time the practice of baptizing infants was common, as can be seen in the anti-Pelagian writings of Augustine. Similarly, the church history written by Evagrius Scholasticus (431–594 AD) also provides descriptions of baptisms, none of which communicate the baptism of infants.
Believer's baptism | In the church
Anabaptists denied the validity of infant baptism, which was the normal practice when their movement started and practiced believer's baptism instead. Several groups related to Anabaptism, notably the Baptists and Dunkards, soon practiced baptism by immersion as following the Biblical example.
History of baptism | Introduction
In the West, baptism by aspersion and affusion slowly became the common practice in later centuries. In aspersion, an aspergilium may be used to place the water on the skin. The Roman Catholic Church regards baptism by aspersion as valid only if the water actually flows on the person's skin and is thus equivalent to pouring ("affusion"). If there is doubt about this, conditional baptism is administered.
Aspersion | Later developments
Acts of the Apostles, written , states that about 3,000 people in Jerusalem were baptized in one day on Pentecost. It further relates baptisms of men and women in Samaria, of an Ethiopian eunuch, of Saul of Tarsus, of the household of Cornelius, of Lydia's household, of the Philippi jailer's household, of many Corinthians and of certain Corinthians baptized by Paul personally. In Acts, the prerequisites of baptism are faith and repentance, but in certain cases (like Cornelius' household) the reception of the Spirit also precedes baptism. Also in Acts, some twelve men who had undergone John's baptism, a "baptism of repentance" that John administered, "telling the people to believe in the one who was to come after him, that is, Jesus", were baptized "in the name of the Lord Jesus", whereupon they received the Holy Spirit.
Baptism in early Christianity | Acts
Baptism has similarities to Tvilah, a Jewish purification ritual of immersing in water, which is required for, among other things, conversion to Judaism, but which differs in being repeatable, while baptism is to be performed only once. (In fact, the Modern Hebrew term for "baptism" is "Christian Tvilah".) John the Baptist, who is considered a forerunner to Christianity, used baptism as the central sacrament of his messianic movement. The apostle Paul distinguished between the baptism of John, ("baptism of repentance") and baptism in the name of Jesus, and it is questionable whether Christian baptism was in some way linked with that of John.
Baptism | History
The majority appear to have taught and practiced baptism by pouring, while a minority practiced baptism by immersion. The writings of Menno Simons seem at times to promote immersion as the proper mode, but his practice was by pouring. Bernhard Rothmann argued for immersion in his "Bekentnisse", and Pilgram Marpeck copied this idea into his "Vermanung", but weakened the position by accepting pouring or sprinkling as an alternate mode. The mode of baptism was debated by the Hutterites and the Polish Brethren around the turn of the 17th century, and the arguments for immersion by Polish leader Christoph Ostorodt were incorporated into the "Racovian Confession of Faith" in 1604.
Theology of Anabaptism | Baptism
In the Middle Ages, the church taught that children were born with original sin and that only baptism could remove it. Baptism was, therefore, essential to salvation. It was feared that children who died without baptism faced eternal damnation or limbo. A priest would perform an infant baptism soon after birth on any day of the week, but in cases of emergency, a midwife could baptise a child at birth. The traditional baptism service was long and repetitive. It was also spoken in Latin. The priest only spoke English when exhorting the godparents. Cranmer did not believe that baptism was absolutely necessary for salvation.
Book of Common Prayer (1549) | Baptism
Whether the earliest Christians practiced infant baptism, and thus whether modern Christians should do so, has remained a subject of debate between Christian scholars at least since the earliest clear reference to the practice by Tertullian in the early third century. Some claim that Biblical baptism can be interpreted and thus relative, others support the Biblical literal baptism as a public and personal testimony, without intermediaries, in the case of infants that cannot talk for themselves yet.
History of baptism | Infant Baptism
Secondly, there are differences of opinion on the methodology of the act. These methods are: by "immersion"; if immersion is total, by "submersion"; by affusion (pouring); and by aspersion (sprinkling). Those who hold the first view may also adhere to the tradition of infant baptism; the Orthodox Churches all practice infant baptism and always baptize by total immersion repeated three times in the name of the Father, the Son, and the Holy Spirit. The Catholic Church also practices infant baptism, usually by affusion, and utilizing the Trinitarian formula. Evangelical denominations adhering to the doctrine of the believers' Church, practice the believer's baptism, by immersion in water, after the new birth and a profession of faith.
Christianity | Baptism
Laurie Guy says immersion was probably the norm, but that at various times and places full immersion, partial immersion and affusion were probably in use. Tischler says that total immersion seems to have been most commonly used. Stander and Louw argue that immersion was the prevailing practice of the Early Church. Grenz says that the New Testament does not state specifically what action the baptizer did to the person baptized, when both were in the water, but adds: "Nevertheless, we conclude that of the three modes immersion carries the strongest case – exegetically, historically, and theologically. Therefore, under normal circumstances it ought to be the preferred, even the sole, practice of the church." Most scholars agree that immersion was the practice of the New Testament church.
Immersion baptism | Archaeological evidence
Scholars generally agree that the early church baptized by immersion. It also used other forms. Immersion was probably the norm, but at various times and places immersion, whether full or partial, and also affusion were probably in use. Baptism of the sick or dying was usually by means other than even partial immersion and was still considered valid. Some writers speak of early Christians baptizing by total immersion (i.e., submerging the person being baptized), or say only that total immersion was preferred. Others speak of early Christians as baptizing either by submersion or by immersion. In one form of early Christian baptism, the candidate stood in water and water was poured over the upper body, and the Oxford Dictionary of the Christian Church says that at least from the 2nd century baptism was administered by a method "whereby part of the candidate's body was submerged in the baptismal water which was poured over the remainder".
Immersion baptism | Early Christianity
At dawn following the Paschal Vigil starting the night of Holy Saturday, they were taken to the baptistry where the bishop consecrated the water with a long prayer recounting the types of baptisms. The catechumens disrobed, were anointed with oil, renounced the devil and his works, confessed their faith in the Trinity, and were immersed in the font. They were then anointed with chrism, received the laying on of hands, clothed in white, and led to join the congregation in the Easter celebration. By then, postponement of baptism had become general, and a large proportion of believers were merely catechumens (Constantine was not baptized until he was dying); but as baptisms of the children of Christians, using an adaptation of the rite intended for adults, became more common than baptisms of adult converts, the number of catechumens decreased.
Baptism in early Christianity | Theology
In France, the civil baptism (or republican baptism) originated from the Law of 20 Prairial, Year II (8 June 1794) relative to the civil status. Reserved for municipal authorities. A civil baptism can be performed on all minors aged under 13 years, but their godparents must be adults. It fell out of practice in the 19th century, but restarted in 1892 by the socialist commune of Saint-Denis, in order to reduce the influence of religion on children. It was very popular during the Belle Époque in the north of France, before becoming rare.
Civil naming ceremony | History
In fact, in the same chapter 8 of the "Acts of the Apostles", the preposition εἰς appears 11 times, but only once is it commonly translated as "into"; in the other verses in which it appears it is best translated as "to". The same ambiguity pertains to the preposition ἐκ.
Immersion baptism | Grammatical criticism
Scholars "generally agree that the early church baptized by immersion", but sometimes used other forms. Howard Marshall says that immersion was the general rule, but affusion and even sprinkling were also practised. His presentation of this view has been described by Porter and Cross as "a compelling argument". Laurie Guy says immersion was probably the norm, but that at various times and places full immersion, partial immersion and affusion were probably in use. It is disputed where immersion was necessarily total. Tischler and the "Encyclopedia of Catholicism" say that the immersion was total. The same encyclopedia of Roman Catholicism notes that the preference of the Early Church was total immersion in a stream or the sea or, if these were not available, in a fountain or bath-sized tank, and "Eerdman's Handbook to the History of Christianity" says that baptism was normally by immersion, without specifying whether total or partial.
Baptism in early Christianity | Mode of baptism
Many cultures practice or have practiced initiation rites, with or without the use of water, including the ancient Egyptian, the Hebraic/Jewish, the Babylonian, the Mayan, and the Norse cultures. The modern Japanese practice of Miyamairi is such as ceremony that does not use water. In some, such evidence may be archaeological and descriptive in nature, rather than a modern practice.
Baptism | Other initiation ceremonies
In 895, the provincial Council of Tribur commented on the traditional teaching that the triple immersion in baptism was an imitation of Christ for the three days he spent in the tomb, and the rising from the water an imitation of the resurrection of Jesus. The linking of the baptismal immersion in and rising from the water with the burial and resurrection of Jesus arguably goes back to Saint Paul, and the linking of the triple immersion with the three days in the tomb is found in Cyril of Jerusalem (c. 313–86) and Gregory of Nyssa (c. 335 – after 394).
History of baptism | Middle Ages
The third century evidence is clearer, with both Origen (calling infant baptism "according to the usage of the Church") and Cyprian advocating the practice. Tertullian acknowledges the practice (and that sponsors would speak on behalf of the children), but, holding an unusual view of marriage, argues against it, on the grounds that baptism should be postponed until after marriage. Interpretation of the baptismal practices of the early church is important to groups such as Baptists, Anabaptists, and the Churches of Christ who believe that infant baptism was a development that occurred during the late second to early third centuries. The early Christian writings mentioned above, which date from the second and third century indicate that Christians as early as the second century did maintain such a practice.
Christianity in the ante-Nicene period | Infant baptism
Only in French-speaking countries has there been a development of ceremonies, quite distinct from the sacrament of Confirmation, for young Catholics to profess their faith publicly, in line with their age.
Infant baptism | Confirmation
John Chrysostom (c. 347–407) mockingly attributes to the Marcionites of the late 4th century a similar practice: if one of their followers who was being prepared for baptism died before receiving baptism, the dead person's corpse was addressed with the question whether he wished to be baptized, whereupon another answered affirmatively and was baptized for the dead person.
Baptism for the dead | Early Christianity
Dionysius defined Baptism by its relation to the other sacraments (Eccl. Hier.ii) that it is the principle that forms the habits of the soul for the reception of those most holy words and sacraments; by its relation to heavenly glory, which is the universal end of all sacraments, preparing the way for us, whereby we mount to the repose of the heavenly kingdom, conferring on us our most sacred and Godlike regeneration. The power of Baptism was initiated when Christ was Baptized, and not during the passion. The proper way to Baptize is "I Baptize you in the name of the Father, the Son and the Holy Spirit." This comes from Matthew 28,19: "Going ...
Thomistic sacramental theology | Baptism
Among those who take this view are Thomas Schreiner, Everett Ferguson, Di Berardino, Tischler, and Lang Others understand immersion as not necessarily implying submersion beneath the water. Kirsten Marie Hartvigsen distinguishes between immersion and submersion and considers both as possible early-Christian forms of baptism, as does Christian Strecker. Laurie Guy says: "The church most likely practiced full immersion, partial immersion and affusion at various times and places in the early centuries, with sprinkling being practiced rarely (and probably only for medical reasons) during that time period." Robin M. Jensen describes the early Christian baptismal ritual as having for basis "immersion in water (or a thorough soaking by pouring)", and describes the primitive, first-century ritual as having encompassed both "application of water (whether by immersion or by some other means) and an imposition of hands", adding that "'Baptism' originally conveyed the sense of water's application (if not also immersion) in its very definition".
History of baptism | Early Christianity
The LDS Church teaches that those who have died may choose to accept or reject the baptisms done on their behalf. The modern term itself is derived from a phrase "baptised for the dead" occurring in one verse of the New Testament (), though the meaning of that phrase is an open question among scholars. Early heresiologists Epiphanius of Salamis ("Panarion" 28) and Chrysostom ("Homilies" 40) attributed the practice respectively to the Cerinthians and to the Marcionites, whom they identified as heretical "Gnostic" groups. For that reason, the practice was forbidden by the early Church, and is therefore not practiced in modern mainstream Christianity, whether Oriental Orthodox, Eastern Orthodox, Roman Catholic, or any Protestant churches.
Baptism for the dead | Introduction
The same canons required that those preparing to be baptised (known as catechumens) were to undergo a daily imposition of hands by these exorcists. The 4th century Mystagogical Catechesis of Cyril of Jerusalem gives a detailed description of baptismal exorcism, from which it appears that anointing with exorcised oil formed a part of this exorcism in the East. Anointing with oil as part of baptismal exorcism is also mentioned in the Apostolic Tradition and the Arabic Canons of Hippolytus – early 20th Century scholarship attributed both of these documents to Hippolytus of Rome, but the origin of both sources is now disputed.
Minor exorcism in Christianity | Ancient practice
The attitudes of scholars began to change as Egyptology continued emerging as a discipline and a seminal article published by Arthur Nock in 1952 that noted the near absence of mystery terminology in the New Testament. While some have tried to tie the origins of rites in Christianity such as baptism and the Eucharist to mystery religions, it has been demonstrated that the origins of baptism rather lie in Jewish purificatory ritual and that cult meals were so widespread in the ancient world that attempting to demonstrate their origins from any one source is arbitrary. Searches for Christianity deriving content from mystery religions has also been unsuccessful; many of them (such as the mysteries of Eleusis and Samothrace) had no content but rather limited themselves to showing objects in initiation.
Greco-Roman mysteries | Influence on Early Christianity
The Roman Catholic Church sees baptism as the first and basic sacrament of Christian initiation. In the Western or Latin Church, baptism is usually conferred today by pouring water three times on the recipient's head, while reciting the baptismal formula: "I baptize you in the name of the Father and of the Son and of the Holy Spirit" (cf. ). In the Eastern Catholic Churches of Byzantine Rite immersion or submersion is used, and the formula is: "The servant of God, N., is baptized in the name of the Father, and of the Son, and of the Holy Spirit." Though sprinkling is not normally used, its validity is accepted, provided that the water flows over the skin, since otherwise it is not a washing.
Sacraments of the Catholic Church | Baptism
The Greek words are used in a great variety of meanings. and in Hellenism had the general usage of "immersion," "going under" (as a material in a liquid dye) or "perishing" (as in a ship sinking or a person drowning), with the same double meanings as in English "to sink into" or "to be overwhelmed by," with bathing or washing only occasionally used and usually in sacral contexts.
Baptism | Etymology
Second, the Scriptural explanations of baptism in such passages as Rom 6:3-4 (baptism = burial), Col 2:11-13 (baptism = burial), and 1 Pet 3:21 (baptism = washing of the body, or bath) graphically describe an immersion. Third, he cited a few ancient authorities, Tertullian, Origen, Gratian's "Decretum", and "Beatus Rhenanus" (by which he meant collections of ancient texts edited by Rhenanus, a contemporary of Rothmann), who at least to some degree supported directly or indirectly adult baptism and immersion."
Bernhard Rothmann | Baptism
Specifically, "Methodist theologians argued that since God never abrogated a covenant made and sealed with proper intentionality, rebaptism was never an option, unless the original baptism had been defective by not having been made in the name of the Trinity." In some cases it can be difficult to decide if the original baptism was in fact valid; if there is doubt, conditional baptism is administered, with a formula on the lines of "If you are not yet baptized, I baptize you..." In the still recent past, it was common practice in the Roman Catholic Church to baptize conditionally almost every convert from Protestantism because of a perceived difficulty in judging about the validity in any concrete case.
Baptism | Recognition by other denominations
Baptism by submersion is practised by the Christian Church (Disciples of Christ), but most of them do not suggest rebaptism of those who have undergone a baptism of a different Christian tradition. Baptism in Churches of Christ, which also have roots in the Restoration Movement, is performed only by bodily immersion. This is based on their understanding of the meaning of the word "baptizo" as used in the New Testament, a belief that it more closely conforms to the death, burial and resurrection of Jesus, and that historically immersion was the mode used in the 1st century, and that pouring and sprinkling later emerged as secondary modes when immersion was not possible.
Immersion baptism | Disciples of Christ and Churches of Christ
The first baptisms in early Christianity are recorded in the Acts of the Apostles. Acts 2 records the Apostle Peter, on the day of Pentecost, preaching to the crowds to "repent and be baptised in the name of Jesus Christ for the remission (or forgiveness) of sins" (). Other detailed records of baptisms in the book of Acts show the first Apostles baptising in the name of Jesus. The Apostle Paul also refers to baptism into Christ Jesus. Over time the Trinitarian formula from became popularized. This was further supported by the Didache, which most scholars date to around the year 100.
Baptism in the name of Jesus | Early Christianity
Baptism has been recognized as an important rite throughout the history of the Christian Church, but Christian groups differ over the manner in which baptism is administered, the meaning and significance of baptism, its role in salvation, and who is a candidate for baptism. Baptism in Churches of Christ is performed only by bodily immersion, based on the Koine Greek verb "βαπτίζω" (baptizō) which is understood to mean to dip, immerse, submerge or plunge. Immersion is seen as more closely conforming to the death, burial, and resurrection of Jesus than other modes of baptism. Churches of Christ argue that historically immersion was the mode used in the first century, and that pouring and sprinkling emerged later.
Churches of Christ | Baptism
John Calvin (1509–1564) wrote that "it is evident that the term baptise means to immerse, and that this was the form used by the primitive Church", but in the same context ("Institutes of the Christian Religion" IV, xv, 19), using the same verb "immerse", but indicating that it does not necessarily mean immersing "wholly", he also wrote: "Whether the person who is baptised be wholly immersed, and whether thrice or once, or whether water be only poured or sprinkled upon him, is of no importance; Churches ought to be left at liberty in this respect, to act according to the difference of countries." Modern, professional lexicography defines βαπτίζω as dip, plunge or immerse, while giving examples of its use for merely partial immersion.
Immersion baptism | Lexical criticism
Baptism by immersion as performed by one of the church's workers is required for full participation. Some in the church claim it is a direct continuation of the 1st-century Christian church. Others in the church believe that a restoration of some sort may have occurred in the late 19th century.
Two by Twos | Introduction
Infant baptism is the practice of baptising infants or young children. In theological discussions, the practice is sometimes referred to as paedobaptism, or pedobaptism, from the Greek "pais" meaning "child". This can be contrasted with what is called "believer's baptism" (or credobaptism, from the Latin word "credo" meaning "I believe"), which is the religious practice of baptising only individuals who personally confess faith in Jesus, therefore excluding underage children. Opposition to infant baptism is termed catabaptism. Infant baptism is also called christening by some faith traditions. Most Christians belong to denominations that practice infant baptism. Branches of Christianity that practice infant baptism include Catholics, Eastern and Oriental Orthodox, and among Protestants, several denominations: Anglicans, Lutherans, Presbyterians, Congregationalists and other Reformed denominations, Methodists, Nazarenes, and the Moravian Church.
Infant baptism | Introduction
Among Greek Orthodox believers, the wedding sponsors, the koumbari, act as godparents to the first child. The baptism ceremony of the Greek Orthodox church involves several steps. It begins at the narthex of the church, where the godparents speak for the child, renounce Satan, blow three times in the air and spit three times on the floor. After reciting the Nicene Creed, the child's name is spoken for the first time. At the front of the church, the priest uses consecrated water to make the sign of the cross on various parts of the child, who is undressed. The godparents rub the child with olive oil and the priest immerses the child in water three times before handing the child to the godparents, who wrap him in a new white sheet.
Cypriot Americans | Greek Orthodox baptism
Every child had necessarily to receive some name or other, and when baptism followed soon after birth this allowed public recognition of the choice made. In the thirtieth of the supposed "Arabian Canons of Nicaea": "Of giving only names of Christians in baptism"; but the sermons of St. John Chrysostom assume in many different places that the conferring of a name, presumably at baptism, ought to be regulated by some idea of Christian edification, and he implies that such had been the practice of earlier generations. For example, he says: "When it comes to giving the infant a name, caring not to call it after the saints, as the ancients at first did, people light lamps and give them names and so name the child after the one which continues burning the longest, from thence conjecturing that he will live a long time" (Hom.
Christian name | Change of name at baptism
In these last two cases, the rubric of the Ritual supposes that the infant has partly emerged from the womb. For if the fetus was entirely enclosed, baptism is to be repeated conditionally in all cases. In case of the death of the mother, the fetus is to be immediately extracted and baptized, should there be any life in it. Infants have been taken alive from the womb well after the mother's death. After the Cæsarean incision has been performed, the fetus may be conditionally baptized before extraction if possible; if the sacrament is administered after its removal from the womb the baptism is to be absolute, provided it is certain that life remains.
Emergency baptism | Infants, babies, and fetuses
According to Franz Joseph Dölger, turning to the east during prayer was a sun-worship custom present from the Mediterranean to India. Detached from sun worship, it was also practiced among Greeks and Romans. However, this is unlikely to be the origin of the practice of Christians, who inherited their custom from the Jews. At the time of the formation of Christianity, Jews commonly prayed not only towards the Temple of Solomon, where the "presence of the transcendent God ("shekinah") [resided] in the Holy of Holies of the Temple", but just as often toward the east. After the Temple was destroyed, synagogical liturgy continued the practice of praying in that direction, "inseparably bound up with the messianic expectation of Israel." It was the practice, Paul F.
Ad orientem | Origins of the practice
Both East and West considered washing with water and the Trinitarian baptismal formula necessary for administering the rite. Scholasticism referred to these two elements as the matter and the form of the sacrament, employing terms taken from the then prevailing Aristotelian philosophy. The Catechism of the Catholic Church, while teaching the necessity of both elements, nowhere uses these philosophical terms when speaking of any of the sacraments.
History of baptism | Middle Ages
In the Pauline epistles baptism effects and represents the believer's union with Christ, a union by which the believer shares in Christ's death and resurrection; cleanses of sin; incorporates into the Body of Christ and makes one "drink of the Spirit." The conception of a sacramental principle, widespread not only in the Greco-Roman world, but even in pre-Columbian America and in preliterate societies, took on a unique significance, and to Paul's influence is attributed an interpretation given to the Christian rite in terms of the Greco-Roman mysteries but little weight can be attached to the counterparts of baptism in mystery religions as an explanation of the Christian practice.
Baptism in early Christianity | Paul's epistles
Other recent studies that see total immersion (submersion) as not the only form of baptism utilized by early Christians include Steven J. Schloeder, Charles Thomas, Stanley J. Grenz, and also the "Oxford Dictionary of the Christian Church", and the "Oxford Dictionary of the Bible".
History of baptism | Early Christianity
Paliga argued that based on this, the custom most likely originated from the Thracians.
Dodola | Names
The Syro Malabar Catholic sect of the Saint Thomas Christians, who trace their origin to Thomas the Apostle, have always practised pouring rather than any form of immersion. However the Malankara Church follows child immersion baptism in Baptismal font.
Immersion baptism | Saint Thomas Christians
McGary's view became the prevailing one in the early 20th century, but the approach advocated by Lipscomb never totally disappeared. As such, the general practice among churches of Christ is to require rebaptism by immersion of converts, even those who were previously baptized by immersion in other churches. More recently, the rise of the International Churches of Christ has caused some to reexamine the issue.
Baptism | Churches of Christ
Early Christian beliefs regarding baptism probably predate the New Testament writings. It seems certain that numerous Jewish sects and certainly Jesus's disciples practised baptism. John the Baptist had baptized many people, before baptisms took place in the name of Jesus Christ. Paul likened baptism to being buried with Christ in his death.
Christianity in the 1st century | Baptism