Difference between revisions of "Baptism" - New World Encyclopedia

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:''This article is about the Christian sacrament of Baptism. For similar traditions in other religions, see [[ablution]]''.
 
:''This article is about the Christian sacrament of Baptism. For similar traditions in other religions, see [[ablution]]''.
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[[Image:Baptism - Marcellinus and Peter.jpg|thumb|right|200px|Baptism in early Christian art.<br/><small>Perhaps a representation of "the Spirit like a dove descending upon you" ({{bibleverse||Mark|1:10}})Jesus at his baptism </small>]]
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[[Image:Jordan river baptism cue.jpg|thumb|right|200px|Men awaiting baptism in the [[Jordan River]] near [[Lake Kinneret]] in [[Israel]].]]
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'''Baptism''', from [[Greek language|Greek]] ''{{polytonic|βαπτίζω}}'' (baptízô), is a religious act of purification by [[water]] usually associated with admission to a Christian church. Although the primary meaning of the Greek word for ''baptism''id  ''dip'' or plunge'', the term was used also historically to mean ''perform [[ablution]]s''.
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'''Baptism,''' from [[Greek language|Greek]] ''{{polytonic|βαπτίζω}}'' (baptízô), is a religious act of purification by [[water]] usually associated with admission to a Christian church. Although the primary meaning of the Greek word for ''baptism'' is ''dip'' or ''plunge,'' the term was used also historically to mean ''perform [[ablution]]s''.
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The Christian ceremony of baptism evolved from the Jewish tradition in which observant Jews purify themselves by immersing themselves in a [[mikva|ritual bath]]. John the Baptist performed baptisms "for the remission of sin" and Jesus and his disciples seem to have inherited this tradition from John. After Jesus' death, however, Christian began using ceremony of baptism as an initial rite into the Christian faith, symbolizing dying to one's old self and being "reborn" in Christ. Since then, baptism has come to play a key role in the sacramental tradition of Christianity, and various Christian traditions of baptism have evolved among different denominations.
 
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The word "baptism" can also be used of any ceremony, trial, or experience by which one is initiated or purified. It is used also of the Amrit (holy water) ceremony of [[Sikhism]] and other religious washing rituals.
 
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The Christian ceremony of baptism evolved from the Jewish tradition of purification by immersion in a [[mikva|ritual bath]]. [[John the Baptist]] performed baptisms "for the remission of sin" and [[Jesus]] and his [[disciple]]s seem to have inherited this tradition from John. After Jesus' death, however, Christians began using the ceremony of baptism as an [[initiation]] rite into the Christian [[faith]], symbolizing dying to one's old self and being "reborn" in [[Christ]]. Since then, baptism has come to play a key role in the sacramental tradition of [[Christianity]], and various Christian traditions of baptism have evolved among different [[denomination]]s.
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{{toc}}
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In a broader sense, the word "baptism" can also be used for any ceremony, trial, or experience by which one is initiated or purified. It is used also for the Amrit (holy water) ceremony of [[Sikhism]] and other religious [[ablution|washing rituals]].
  
 
==History==
 
==History==
 
===Background in Jewish ritual===
 
===Background in Jewish ritual===
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Although the term "baptism" is not used to describe the Jewish rituals, the purification rites (or ''mikvah'' - ritual immersion) in [[Halakha|Jewish laws]] and tradition have some similarity to baptism, and the two have been linked<ref>{{cite web|url=http://www.theabrahamproject.com/resources/glossary-christian.html |last=Stoltz |first=Eric |title=A Christian Glossary: Baptism | work=The Abraham Project |year=2005 |accessdate=2007-08-01}}</ref> although their relationship is disputed. In the [[Tanakh|Jewish 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, [[Jew]]s who (according to the [[Torah|Law of Moses]]) became ritually defiled by contact with a corpse had to use the mikvah before being allowed to participate in the Holy Temple. Immersion is required for [[Ger tzedek|converts to Judaism]] as part of their conversion to cleanse them from former practices. Immersion in the mikvah represents purification and restoration, and qualification for full religious participation in the life of the community, because the cleansed person will not impose uncleanness on property or its owners. (See [[Book of Numbers|Numbers]] Chapter {{bibleverse-nb||Numbers|19|HE}}, and [[Babylonian Talmud]], [[Tractate]] ''Chagigah'', page 12).
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[[Image:Judenbad Speyer 6 View from the first room down.jpg|thumb|250px|A twelfth century Jewish ritual bath ''([[mikvah]])'' in Speyer, Germany]]
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Christian baptism seems to have emerged from Jewish rituals of purification. 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, [[Jew]]s who became ritually defiled for various reasons had to bath in a ''[[mikvah]]'' before being allowed to participate in the [[Temple of Jerusalem]]. Immersion was also required for converts to Judaism and as part of the initiation of priests.  
  
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The ''mikvah'' is a rite that is meant to be carried out repeatedly, and is thus essentially different from baptism, which has an unrepeatable character.
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The Greek term "baptize" was also used to describe daily Jewish ablutions. For example, in the [[New Testament]], Luke 11:38 recounts that, when [[Jesus]] ate at a [[Pharisee]]'s house, "the Pharisee was astonished to see that he did not first wash (βαπτίζω—literally 'baptize himself') before dinner." Also, Mark 7:4a states: "When they (the Pharisees) come from the market place, they do not eat unless they wash (βαπτίζω) themselves."
  
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===Apostolic period===
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The [[Essenes]], who were particularly concerned with purification, were known to have practiced a tradition of ablutions that went beyond the normal [[halakha|Jewish standards]]. [[John the Baptist]], whom some think was an Essene himself, carried out a ministry of baptism for Jewish pilgrims, many of whom were on their way to the Temple of Jerusalem and thus required such an immersion.
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The Bible gives accounts of baptisms performed before this period, in the lifetime of Jesus, by [[John the Baptist]] in the Jordan River,<ref>{{bibleverse||Matthew|3:6-16}}, {{bibleverse||Mark|1:4-11}},{{bibleverse||Luke|3:3-23}}, {{bibleverse||John|1:25-33}} and {{bibleverse||John|10:40}}. John's "baptism of repentance" was considered to be distinct from Christian baptism, and those who had received it had nonetheless to be "baptized into the name of the Lord Jesus" ({{bibleverse||Acts|19:3-5}})</ref> and by Jesus himself, not personally but through his disciples.<ref>{{bibleverse||John|3:22-4:2}}</ref>
 
  
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In the apostolic period, it reports baptisms of about 3,000 persons in Jerusalem within a single day, that of Pentecost,<ref>{{bibleverse||Acts|2:41}}</ref> of men and women in Samaria,<ref>{{bibleverse||Acts|8:12-13}}</ref> of an Ethiopian eunuch,<ref>{{bibleverse||Acts|8:36-40}}</ref> of Saul, who was later called Paul,<ref>{{bibleverse||Acts|9:18}} and {{bibleverse||Acts|22:16}}</ref> of the household of Cornelius,<ref>{{bibleverse||Acts|10:47-48}}</ref> of Lydia's household,<ref>{{bibleverse||Acts|16:15}}</ref> of the Philippi jailer's household,<ref>{{bibleverse||Acts|16:33}}</ref> of many Corinthians,<ref>{{bibleverse||Acts|18:8}}</ref> of certain Corinthians baptized by Paul personally.<ref>{{bibleverse|1|Corinthians|1:14-16}}</ref>
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===Biblical and apostolic tradition===
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[[Image:Baptism - Marcellinus and Peter.jpg|thumb|right|Baptism in early Christian art: A depiction of the baptism of [[Jesus]]]]
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In Christian tradition, John's "baptism of repentance" is usually considered to be distinct from Christian baptism. However, Jesus himself participated in this rite, and in John 3:22-4:2, Jesus is described as carrying out a ministry of baptism similar to that of John.
  
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None of these accounts give an exact description of how baptism was administered in the apostolic period, whether by immersion, by pouring water on someone standing in a stream or pool, or in some other way.ref>For instance, when {{bibleverse||Acts|8:38}} says that "both Philip and the eunuch went down into the water, and he baptized him," the going down into the water by both Philip and the eunuch need not mean that they immersed themselves in it, and the baptism, in whatever form it took, was done ''after'' their "going down into the water".</ref> However, the idea of washing implicit in the word {{polytonic|βαπτίζω}} (see above) implies the use of water, though there is only one explicit mention ({{bibleverse||Acts|8:38}}) of the use of water in apostolic times.<ref>There are several mentions of the use of water by John, either water in general ({{bibleverse||Luke|3:16}}, {{bibleverse||John|1:31}}, {{bibleverse-nb||John|1:33}}, {{bibleverse-nb||John|3:23}}) or specifically that of the River Jordan ({{bibleverse||Matthew|3:6}}, {{bibleverse||Mark|1:5}}, {{bibleverse-nb||Mark|1:9}}).</ref>
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After Jesus' death, baptism became a sign of entry into the Christian faith. Some 3,000 Jews in Jerusalem were reportedly baptized as believers at Pentecost (Acts 2:41). Other baptisms described in the New Testament include the baptism of converts in [[Samaria]], (Acts 8:12-13) an Ethiopian eunuch, (Acts 8:36-40), [[Paul of Tarsus|Saul (Paul) of Tarsus]] (Acts 9:18), the household of Cornelius (Acts 10:47-48), Lydia's household (Acts 16:15), the Philippi jailer's household (Acts 16:33), and various Corinthians (Acts 18:8; 1 Corinthians 1:14-16).
  
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Some claim that the mentions of baptisms by John in the River Jordan and that of the spring or pool of water found on the desert road from Jerusalem to Gaza ({{bibleverse||Acts|8:26}} and {{bibleverse-nb||Acts|8:36-38}}) imply the use of immersion.They also seek support in the [[figure of speech]] of "burial" used in connection with baptism both {{bibleverse||Romans|6:3-4}} ("Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.") and {{bibleverse||Colossians|2:12}} ("When you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead"). They take this as implying baptism by full immersion to symbolise burial. Additionally, some take the figure of speech used in {{bibleverse||John|3:3-5}} of how a Christian is "born again" by being "born of water" as implying a baptism of complete immersion in water from which the person baptised comes out from under the water as if being born again.
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None of these accounts gives an exact description of how baptism was administered, although Acts 8:38 says that "both Philip and the eunuch went down into the water, and he baptized him." Paul used the [[figure of speech]] of "burial" in connection with baptism in Romans 6:4--"We have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life." Colossians 2:12 likewise states: "When you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead." The idea of baptism thus came to take on the meaning of being initiated into the Christian faith by dying to one's old self and being reborn "in Christ."
  
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Others, while not denying that immersion may have been the usual form of baptism in apostolic times, claim that there is no evidence that no other form was used. They point to physical problems in supposing that total immersion was used when, for instance, 3,000 people were baptized in Jerusalem, which only had mikvahs for immersion, in a single day, as recounted in {{bibleverse||Acts|2:41}}, or when the whole household of the Philippi jailer were baptized immediately during the night of the earthquake ({{bibleverse||Acts|16:33}}); they also point to the explicit recognition in early Christian writings, one of which, the [[Didache]], may even date from apostolic times, that other forms of baptism were valid.<ref>[http://www.catholic.com/library/Baptism_Immersion_Only.asp Baptism: Immersion Only?]</ref>
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A number of scholars believe that immersion, whether partial or complete, was the dominant mode of baptism in the early church, although other forms were also admitted in certain circumstances. In imitation of the baptism of Jesus himself in the [[Jordan River]], early Christians preferred rivers for performing baptisms, and this was also suitable for the baptism of large crowds. Another reason for this preference is that running water was also preferred in the Jewish tradition ritual immersion. Christian writers of the second and third centuries such as [[Justin Martyr|Justin]], [[Clement of Rome]], [[Victor I]], and [[Tertullian]] remarked that seas, lakes, ponds and springs are equally proper baptismal sites.
  
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Many scholars believe immersion, whether partial or complete, was the dominant mode of baptism in the early church. Other forms were also admitted in certain circumstances, as today in the East, where immersion continues to be prevalent.
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Controversy exists regarding whether baptism is to be administered in the name of Jesus, or in the name of the [[Trinity]]. The Book of Acts refers several times to baptism in the name of Jesus (2:38, 8:16, 10:48, 19:5). However, most traditions adopt the formula given in the so-called "[[Great Commission]]," in which the risen Jesus commands his disciples: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19).
  
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In imitation of the baptism of Jesus in the Jordan, early Christians preferred rivers for performing baptisms, and this was also suitable for the baptism of large crowds. Since rivers were not available everywhere, some important writers of the second and third centuries ([[Justin Martyr|Justin]], [[Pope Clement I|Clement]], [[Victor I]], and [[Tertullian]]) remarked that seas, lakes, ponds and springs are equally proper baptismal sites.
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In the apostolic age, the majority of new Christians were adult converts, but soon many Christians had children whom they wanted to include in the grace of [[salvation]], and thus [[infant baptism]] become the prevalent custom in the Catholic and Orthodox churches.
  
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Outside of the Bible, probably the earliest known written instructions for administering baptism is that of the anonymous book of 16 short chapters known as the [[Didache]], or ''Teaching of the Twelve Apostles'', which most scholars date to about the year 100. It gives the following instruction: "Concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water [that is, in running water, as in a river]. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit."
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Outside of the Bible, probably the earliest known written instructions for administering baptism is that of the anonymous book known as the [[Didache]], or ''Teaching of the Twelve Apostles,'' which most scholars date to about the year 100. It gives the following instruction:<blockquote>Concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water [that is, in running water, as in a river]. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit.</blockquote>
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===Post-apostolic period===
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[[Image:Pisa.Baptistery.font01.jpg|thumb|250px|Baptistry at Pisa.]]
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During the second and third centuries and beyond, [[immersion]] continued to be the normal method of baptism. However it was usually not administered immediately upon [[conversion]], as in the cases described in the [[Book of Acts]]. Instead, a period of study was usually required, in which a covert would become a candidate for baptism, known as a [[catechumen]].
  
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On the separate but related question of whether early Christians baptized infants, see the article on [[infant baptism]].
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Baptism played a somewhat different role in certain so-called [[heresy|heretical]] sects. For example, [[Jewish Christians]] such as the [[Ebionites]] continued to practice Jewish traditions of handwashing and ritual bathing, not only upon conversion, but throughout their lives as Christians. [[gnosticism|Gnostic]] sects rejected the idea that baptism represented the believer symbolically sharing in Christ's death and resurrection, since they denied the idea that Jesus was physically raised from the dead. Some Gnostics practiced baptism as a first stage of initiation and followed it later with a ceremony known as the [[bridal chamber]], in which believers entered into a mystical union with God.
  
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===Post-apostolic period===
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Other controversies soon emerged concerning baptism regarding such questions as whether women could administer the rite, whether post-baptismal sins could be forgiven, when a baptism received from a heretical priest was valid, whether one could be saved without baptism, and what exactly baptism accomplished in relation to [[salvation]]. Major treatises on baptism were soon written by Christian writers like [[Tertullian]], [[Cyprian of Carthage]], [[Augustine of Hippo]], and others.
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The following period of [[Early Christianity]] seems to have introduced little to no changes. Immersion continued to be the usual method of baptism for the remission of sins, and there is no evidence to suggest that the practice of the first century differed in any way from what is known more precisely from the second and third centuries. "In the case of the sick or dying, where immersion was impossible, the sacrament was then conferred by one of the other forms. This was so well recognized that infusion or aspersion received the name of the "baptism of the sick" ''(baptismus clinicorum)'', because it was hardly an "immersion" or "dipping" in water. [[Cyprian|Cyprian's]] ''Epistle 75'' (third century) declared this form to be valid. From the canons of various early councils we know that candidates for Holy orders who had been baptized by this method seem to have been regarded as irregular, but this was on account of the culpable negligence supposed to be manifested in delaying baptism until sick or dying. That such persons, however, were not to be rebaptized is an evidence that the Church held their baptism to be valid." <ref name="cathen" />
 
  
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Subsequently, the twelfth through the fourteenth centuries of Western Christianity witnessed general changes from the apostolic immersion to pouring and finally to sprinkling. 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 [[Baptistry (Pisa)|Baptistery at Pisa]],[[:Image:Pisa.Baptistery.font01.jpg|Pictured in isolation]],
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===Later changes===
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[[Image:River baptism in New Bern.jpg|thumb|right|300px|A river baptism in [[North Carolina]] at the turn of the twentieth century.]]
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Throughout the Middle Ages, there was considerable variation in the kind of facility required for baptism, especially in the Western (Catholic) tradition. Some churches had baptismal pools large enough to immerse several adults simultaneously while others had smaller baptismal fonts. During the twelfth through the fourteenth centuries, Western Christianity shifted from the tradition of immersion to that that of pouring, and finally to sprinkling.
  
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[[Image:Pisa, battistero, pavimento.JPG|and in context]] to the half-metre deep basin in the 6th century baptistery of the old [[Cologne Cathedral]].
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During the [[Protestant Reformation]], new traditions of baptism and its significance began to emerge. Some reformers saw baptism as a symbolic act rather than a transforming sacrament, while others accepted the traditional view that it is through baptism that the believer is "buried" and "reborn." As early as the time of [[John Calvin]], some held that immersion in water was not actually required. Instead, they posited a waterless "baptism in the spirit," citing Jesus' statement on the day of his [[Ascension]] in Acts 1:5: "For John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence."
  
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By the time of [[John Calvin]], some held that immersion in water for remission of sins ({{bibleverse||Acts|2:38}}), the "burial in baptism" used as a [[figure of speech]] in {{bibleverse||Romans|6:4}} and {{bibleverse||Colossians|2:12}}, was not required in Christianity to receive the gift of the Holy Spirit. Instead, they posited a waterless "baptism in the spirit," citing , Jesus on the day of his [[Ascension]] in {{bibleverse||Acts|1:5}}: "For John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence." (See [[Baptism#Baptism in Hyperdispensationalism|Baptism in Hyperdispensationalism]].)
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Later, the [[Anabaptists]] developed the concept that since baptism was an act of faith, the recipient must be old enough to confess his or her faith directly, and not through a god-parent as in the Catholic tradition. This led to the practice of [[believer's baptism]], later adopted by the [[Baptist church]]es and other denominations. In the nineteenth century, the Church of [[Jesus Christ of Latter Day Saints]] instituted a tradition of being baptized on behalf of one's ancestors, while in the twentieth century the [[Unification Church]] made its baptismal [[holy water]] ceremony part of it marriage [[blessing]] ritual, in which a couple together is thought to be adopted into God's direct lineage.
  
 
==Modern practice==
 
==Modern practice==
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[[Image:Jordan river baptism cue.jpg|thumb|right|200px|Men awaiting baptism in the [[Jordan River]] near [[Lake Kinneret]] in [[Israel]].]]
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[[Image:Bridges-baptism-062.jpg|thumb|210px|A baptism in a non-traditional setting.]]
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Today, baptism is most readily identified with [[Christianity]], where it symbolizes the cleansing (remission) of sins, and the union of the believer with Christ in His death, burial and [[resurrection]] so that he may be called "saved" or "born again." Most Christian groups practice some form of literal water-based baptism and agree that it is important, yet strongly disagree with other groups regarding any or all of several aspects of the rite, such as:
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Today, most Christian groups practice some form of literal water-based baptism and agree that it is important. However, there are many disagreements regarding such issues as the method of baptism, who is qualified to give or receive this sacrament, and what exactly baptism means or does to the believer.
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* manner or method of the "baptism," including the necessity of using water
 
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* recipients of baptism
 
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* meaning and effects of baptism
 
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A few Christian groups assert that water baptism has been supplanted by the promised "baptism of the Holy Spirit," and water baptism was unnecessarily carried over from the early [[Jewish Christians|Jewish Christian]] practice. Some require the explicit word "water" to be used in the text if it is to be interpreted as a literal baptism in water.{{Fact|date=August 2007}}
 
  
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[[Image:Bridges-baptism-062.jpg|thumb|left|210px|A baptism in a non-traditional setting.]]
 
 
===Manner of baptism===
 
===Manner of baptism===
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Today, Christian baptism takes many forms among Christian denominations, but the three basic forms are as follows: -
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Today, Christian baptism takes many forms among Christian denominations, but the three basic forms are as follows:
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====Aspersion====
 
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:''See main article: [[Aspersion]]''.
 
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Aspersion is the sprinkling water on the head.
 
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====Affusion====
 
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:''See main article: [[Affusion]]''.
 
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Affusion is the pouring water over the head.
 
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For Christians who baptise by pouring or sprinkling, the washing with water from above pictures the cleansing of one's [[sin]]s by the blood of Christ, by the Holy Spirit, who unites the baptized person to Christ in His death, and in His resurrection from the dead.
 
  
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====Immersion====
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*[[Aspersion]] is the sprinkling water on the head
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Immersion is the submerging of the entire body in water.
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*[[Affusion]] is the pouring water over the head
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*[[Immersion]] is the submerging of the entire body in water
  
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Some Christians who immerse either take the same symbol after the fact as above, and/or account it as the penitents necessary obedience to the faith from the heart (see {{bible verse||Mark|16:16}}, {{bibleverse||Romans|6:17}}, {{bibleverse||1Peter|4:17}}) by which obedience God remits sins and imparts the indwelling Holy Spirit ({{bibleverse||Acts|5:32}}) which will raise the body up on the last day just as the Spirit raised Jesus from the dead, {{bibleverse||Romans|8:9-11}}.
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===Who may administer and receive baptism===
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There is debate among Christian churches as to who can administer baptism. The examples given in the New Testament only show apostles and deacons administering baptism, and the ancient Christian churches interpret this as indicating that baptism should be performed by the (male) clergy except ''[[in extremis]]'', that is, when the one being baptized is in immediate danger of death. Many Protestant churches, however, see no specific prohibition in the biblical examples and permit any believer to baptize another.
  
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Biblical passages such as {{bibleverse||Romans|6:2-13}} and {{bibleverse||Colossians|2:12-13}} lead some Christians to believe that baptism is by full immersion in water to represents a death and burial (when the person being baptised is submerged under the water, like they are being buried), and a resurrection (when the person comes up out of the water, like they are rising from the grave) - a "death" and a "burial" to an old way of life focused on sinning, and a "resurrection" to the start of a new life as a Christian focused on God.{{bibleverse||John|3:3-5}} is also sometimes taken as implying that baptism is by complete immersion in water to represent a birth to a new life as a Christian (when the person being baptised comes out of the water).<ref name="growcott" /> It is maintained by some Christians who carry out immersion that other forms of baptism, e.g. sprinkling, fail to adequately represent these symbols of death, burial, resurrection and birth and thus are incorrect methods of baptism.<ref name="twelves" />
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The traditional churches also require that a candidate for baptism be familiar with Christian doctrines. [[Catechumens]] must be able to express their faith either by answering certain doctrinal questions during the baptismal ceremony or reciting a formal [[creed]]. In the case of infant baptism, the child's godparent fulfills this role and takes responsibility as the child's spiritual guardian.  
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Excepting [[Hyperdispensationalism]] and a few others who embrace a "faith only" position, baptism is believed to be the point at which the gift of the life-giving Spirit is received, and to portray baptism as an act not of man, but of God. Regardless of the form, baptism is usually a public rite, in testimony to others of the [[Divine grace|grace of God]] bestowed upon the person whose remitted sins, and as the seal of God's promises {{bibleverse||2Corinthians|1:22}}, {{bibleverse||Ephesians|1:13}} are received in Christ to those who believe.
 
  
 
===Meaning and effects of baptism===
 
===Meaning and effects of baptism===
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There are differences in views about the effect of baptism for a Christian.  Some Christian groups assert baptism is a requirement for salvation and a [[sacrament]], and speak of "baptismal regeneration."  This view is shared by the [[Roman Catholicism|Roman Catholic]] and [[Eastern Orthodoxy|Eastern Orthodox]] traditions, by Churches formed early during the [[Protestant Reformation]] such as [[Lutheranism|Lutheran]], [[Anglicanism|Anglican]] and [[Methodism|Methodist]], and [[Restorationism|Restorationist]] Churches such as the [[Church of Christ|Churches of Christ]] and [[The Church of Jesus Christ of Latter-day Saints]] (Mormons). For example, [[Martin Luther]] said:
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[[Image:BaptismalFontStRaphaelDubuque.jpg|thumbnail|left|250px|The baptistry at [[St. Raphael's Cathedral (Dubuque)|St. Raphael's Cathedral]], [[Dubuque, Iowa|Dubuque]], [[Iowa]]. This font was expanded in 2005 to include a small pool to provide for immersion baptism of adults.]]
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{{quote|To put it most simply, the power, effect, benefit, fruit, and purpose of Baptism is to save. No one is baptized in order to become a prince, but as the words say, to "be saved." To be saved, we know, is nothing else than to be delivered from sin, death, and the devil and to enter into the kingdom of Christ and live with him forever.|''[[Luther's Large Catechism|The Large Catechism]], 1529}}
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Many Christian groups assert that baptism is a key requirement for [[salvation]]. This view is shared by the [[Roman Catholicism|Roman Catholic]] and [[Eastern Orthodoxy|Eastern Orthodox]] traditions, by numerous Protestant churches. [[Martin Luther]], for example, said: "To put it most simply, the power, effect, benefit, fruit, and purpose of Baptism is to save… To be saved, we know, is nothing else than to be delivered from sin, death, and the devil and to enter into the kingdom of Christ and live with him forever" (''[[Luther's Large Catechism|The Large Catechism]],'' 1529).
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For Roman Catholics, baptism by water is a sacrament of initiation into the life of children of God. (''[[Catechism of the Catholic Church]]'', 1212-13). It configures the person to Christ (CCC 1272), and obliges the Christian to share in the Church's apostolic and missionary activity (CCC 1270). The Catholic Tradition holds that there are three types of baptism by which one can be saved: sacramental baptism (with water), baptism of desire (explicit or implicit desire to be part of the Church founded by Jesus Christ), and baptism of blood ([[martyrdom]]) (see topic below : ''Catholic baptism and salvation'').
 
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By contrast, Baptist and [[Calvin]]ist groups espouse baptism as a worthy practice, but say that baptism has no sacramental power, and only testifies outwardly to the invisible and internal operation of God's power, which is completely separate from the rite itself.
 
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==Baptism in most Christian traditions==
 
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[[Image:BaptismalFontStRaphaelDubuque.jpg|thumbnail|left|250px|The baptistry at [[St. Raphael's Cathedral (Dubuque)|St. Raphael's Cathedral]], [[Dubuque, Iowa|Dubuque]], [[Iowa]]. This particular font was expanded in 2005 to include a small pool to provide for immersion baptism of adults. Eight sided font architectures are common symbology of the day of Christ's Resurrection: the "Eighth Day."]]
 
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The [[liturgy]] of baptism in the [[Roman Catholicism|Catholic]], [[Eastern Orthodoxy|Eastern Orthodox]], [[Lutheranism|Lutheran]], [[Anglicanism|Anglican]], and [[Methodism|Methodist]] traditions makes clear reference to baptism as not only a symbolic burial and resurrection, but an actual supernatural transformation, one that draws parallels to the experience of [[Noah]] and the passage of the [[Israelites]] through the [[Red Sea]] divided by [[Moses]]. Thus baptism is literally and symbolically not only cleansing, but also dying and rising again with Christ. Catholics believe that baptism is necessary for the cleansing of the taint of [[original sin]], and for that reason infant baptism is a common practice. The Eastern Churches ([[Eastern Orthodox Church]] and [[Oriental Orthodoxy]]) also baptize infants on the basis of texts such as {{bibleverse||Matthew|19:14}}, which are interpreted as supporting full Church membership for children, and so baptism is immediately followed by [[Chrismation]] and [[Eucharist|Communion]] at the next [[Divine Liturgy]] regardless of age. Orthodox likewise believe that baptism removes what they call the ancestral sin of Adam.<ref>Cf. {{cite web | last =[[Nikodemos Hagiorites]] | title =Concerning Thoughts | work =Exomologetarion (A Manual of Confession) | publisher =Uncut Mountain Press | year=2006 | url =http://www.orthodoxinfo.com/praxis/exo_thoughts.aspx | location = Thessaloniki, Greece | accessdate =2007-07-28}}</ref> Anglicans believe that Baptism is also the entry into the Church and therefore allows them access to all rights and responsibilities as full members, including the privilege to receive Holy Communion. Most Anglicans agree that it also cleanses the taint of what in the West is called original sin, in the East ancestral sin.
 
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Eastern Orthodox Christians usually insist on complete three-fold immersion as both a symbol of death and rebirth into Christ, and as a washing away of sin. [[Latin Rite]] Catholics generally baptize by affusion (pouring); Eastern Catholics usually by immersion, at least partial. However immersion is gaining in popularity within the Latin Catholic Church. In newer churches, the baptismal font may be designed to expressly allow for baptism by immersion. Older church building may feature this as well by either building a new baptismal font or expanding an existing one. Anglicans baptize by immersion, affusion or sprinkling.
 
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Baptists argue that the Greek word {{polytonic|βαπτίζω}}, though, as mentioned above, it is used in the New Testament in other senses, originally meant "to immerse"; as also mentioned above, they interpret some Biblical passages concerning baptism as requiring an immersion of the body in water. They also state that only immersion reflects the symbolic significance of being "buried" and "raised" with Christ (see {{bibleverse||Romans|6:3-4}}).
 
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==Anabaptist and Baptist baptism==
 
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[[Image:River baptism in New Bern.jpg|thumb|right|350px|A river baptism in [[North Carolina]] at the turn of the 20th century. Full-immersion baptism continues to be a common practice in many [[African-American]] Christian congregations today.]][[Baptist]] groups derive their name either from the restrictions that they traditionally place on the mode and subjects of the ordinance of baptism or from a shortening of the term [[Anabaptist]] which means to rebaptize. Early Anabaptists were labeled such because they re-baptized persons whom they felt had not been properly baptized (having received infant baptism, sprinkling, or baptism of any sort by another denomination). Some modern Baptists do not believe baptism by immersion is the only legitimate form of baptism, they simply perform baptism by immersion for members who wish to be baptized. It does not imply that any previous form of baptism by affusion or sprinkling is invalid. Baptism is an act identifying one as having accepted Jesus Christ as Savior. And "one enters by baptism into the membership of the church which
 
−
performs it."<ref>[http://www.baptistbecause.com/Tracts/BapHandBk.pdf Baptist Handbook For Church Members]</ref>
 
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Baptist theologians (such as [[John Gill (theologian)|John Gill]]) teach that baptism is only for those who can understand and profess their faith.  This is called [[believer's baptism]].  Some, such as Gill, argue that the [[regulative principle of worship]], which many paedobaptists also advocate and which states that elements of [[worship]] (including baptism) must be based on explicit commands of Scripture, is violated by infant baptism. Some would argue that according to this understanding, the re-baptisms that Baptists generally perform if a person was not regenerate when baptized also violate the Regulative Principle for Worship. Furthermore, because the New Covenant is described in {{bibleverse||Jeremiah|31:31-34}} as a time when all who were members of it would have the [[Torah|law]] written on their hearts and would know God, Baptist theology teaches that only those who are [[born again]], as indicated by a profession of faith, are members of the New Covenant. They view this text as speaking of the visible church in the present age, rather than as a prophetic text of God's New Covenant in Christ administered to all saints from Genesis to the present, which will be fulfilled when Christ returns to earth.  Baptism is therefore not administered to those unable to make a credible confession of saving faith in Christ prior to being baptized; but it will be administered upon making this confession, regardless of the confessor's age. Some Baptist churches take exception to this and are very hesitant to baptize young children because they want to confirm whether or not they are regenerate. A confession alone is not enough for these churches, they want to see fruit of regeneration in the life of the person to be baptized, which some argue violates the example set forth in the book of Acts, which performed immediate baptisms.   
 
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Those who hold views influenced by the Baptists may perform the ceremony indoors in a baptismal font, a swimming pool, or a bathtub, or outdoors in a creek or river: as long as there is water, nothing prevents the performance of Baptism.  Protestant groups influenced by these convictions usually emphasize that it memorializes the death, burial and resurrection of [[Jesus]] ({{bibleverse||Romans|6}}), which according to the grace of God has become the basis of repentance and new life for those who have professed belief in Him, symbolizing spiritual death with regard to sin and a new life of faith in God.  They typically teach that baptism does not accomplish anything in itself, but is an outward sign or testimony, a personal act, indicating the invisible reality that the person's sins have already been washed away by the cross of Christ, and applied to their life according to their profession of faith.  It is also understood to be a covenantal act, signifying entrance into the [[New Covenant]] of Christ ({{bibleverse||Jeremiah|31:31-34}}; {{bibleverse||Hebrews|8:8-12}}, {{bibleverse||Romans|6}}).
 
  
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For Baptists, baptism is a requirement for church membership, rather than a necessary requirement for salvation. Once baptized, a Baptist may move their membership to another congregation by letter.
+
For Roman Catholics and many others, baptism is a sacrament of initiation into the life of the children of God. (''[[Catechism of the Catholic Church]],'' 1212-13). However, the Catholic tradition holds that there are actually three types of baptism by which one can be saved: Sacramental baptism (with water), baptism of desire (explicit or implicit desire to be part of the Church founded by Jesus Christ), and baptism of blood ([[martyrdom]]). The [[liturgy]] of baptism in the [[Roman Catholicism|Catholic]], [[Eastern Orthodoxy|Eastern Orthodox]], [[Lutheranism|Lutheran]], [[Anglicanism|Anglican]], and [[Methodism|Methodist]] traditions makes clear reference to baptism as a symbolic burial and resurrection, and also an actual supernatural transformation. In other words, baptism is literally and symbolically not only cleansing, but also dying and rising again with Christ. In addition, Catholics believe that baptism cleanses the taint of [[original sin]].
  
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The above description applies not just to those denominations using ''Baptist'' in their names, but also to a wide variety of other Protestant denominations deriving from the Anabaptist tradition, including some [[Mennonite]]s and [[Pentecostal]]s.
+
By contrast, Baptist and [[Calvin]]ist groups espouse baptism as a worthy practice of initiation into the Christian faith, but generally hold that baptism has no ''sacramental'' power in itself. Rather, it testifies outwardly to the invisible and internal operation of God's power, which is separate from the rite itself. In some cases a person may be "saved" first by repentance and forgiveness, with the baptismal ceremony representing a confirmation of this process.
  
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=== Comparative summary ===
+
== Comparative summary ==
−
Comparative Summary of Baptisms of Denominations of Christian Influence.<ref>''Good News''. Issue 3.  St Louis, MO.  2003.  p 18-19</ref> <ref>Thirty Nine Articles of the Church of England http://anglicansonline.org/basics/thirty-nine_articles.html </ref> <ref>''The Baptist Faith and Message (1963/1998).'' http://www.utm.edu/staff/caldwell/bfm/1963-1998/index.html</ref>
+
Comparative Summary of Baptisms of Denominations of Christian Influence.
  
 
{| class=wikitable style="font-size:92%; "
 
{| class=wikitable style="font-size:92%; "
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|-
 
|-
 
| [[Baptist]]s
 
| [[Baptist]]s
−
| A divine ordinance, a symbolic ritual, a sign of having already been saved, but not necessary for salvation.  See [[Baptist#Believer.27s baptism|Baptist - Believer's Baptism]].
+
| A divine ordinance, a symbolic having been saved and of adult church membership, but not necessary for salvation.  
 
| By immersion only.  
 
| By immersion only.  
 
|  No.
 
|  No.
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|-
 
|-
 
| [[Christadelphians]]  
 
| [[Christadelphians]]  
−
| Christadelphians believe that baptism is essential for the salvation of a believer. It is only effective if somebody believes in the things concerning the Kingdom of God and the Name of Jesus Christ. (Jesus means "He who shall save" Christ means the "Jewish Messiah." So if somebody does not believe he will rule the Kingdom of God from Jerusalem, over the Jewish Kingdom of God, then their baptism means nothing).
+
| Essential for salvation but effective only if someone believes properly in Jesus Christ as the Jewish Messiah and in his kingdom.
 
| By immersion only
 
| By immersion only
−
| No
+
| No
−
| Yes
+
| Yes
 
| Jesus
 
| Jesus
 
|-
 
|-
 
| [[Churches of Christ]]  
 
| [[Churches of Christ]]  
−
|Baptism is a must for salvation as commanded by Jesus, Mark 16:16; Matt. 28:19. One receives forgiveness of sin, the gift of the Holy Spirit, and addition to God's church. Acts 2:38-41.  This is done after one has expressed their faith in Jesus Christ as the Son of God and repented from their sins.
+
|Necessary for salvation as commanded by Jesus after expressing their faith in Jesus Christ as the Son of God and repenting of sin. At baptism, one receives forgiveness of sin, the gift of the [[Holy Spirit]], and addition to God's church.  
 
| Immersion only   
 
| Immersion only   
 
| No   
 
| No   
Line 148: Line 120:
 
| Trinity
 
| Trinity
 
|-
 
|-
−
| [[The Church of Jesus Christ of Latter-day Saints]]  
+
| [[Church of Jesus Christ of Latter-day Saints]]  
−
| An ordinance essential to enter any degree of heaven and preparatory for receiving the Gift of the Holy Ghost by the laying on of hands.
+
| Essential to enter any degree of heaven and preparatory for receiving the gift of the Holy Ghost by the laying on of hands. Church members are also encouraged to be baptized only behalf of their ancestors.
 
| By immersion performed by a person holding proper priesthood authority.  
 
| By immersion performed by a person holding proper priesthood authority.  
 
| No
 
| No
 
| Yes
 
| Yes
−
| Father, Son, and Holy Ghost (The [[The Church of Jesus Christ of Latter-day Saints#God the Father.2C Jesus.2C and the Holy Ghost|LDS church doesn't believe]] in the general notion of the trinity)
+
| Father, Son, and Holy Ghost
 
|-
 
|-
 
| [[Eastern Orthodox Church]]  
 
| [[Eastern Orthodox Church]]  
−
| The old man dies the "New Man" is born free from ancestral sin. A new name is given. All previous commitments and sins are null and void.
+
| An essential sacrament through which the "New Man" is born free from ancestral sin. At baptism, a new name is received and previous sins are null and void.  
−
| By 3-fold immersion (other forms only in emergency, must be corrected by priest if possible).  
+
| By three-fold immersion (other forms only in emergency).  
−
| Yes. Confirmation and communion immediately follows.
+
| Yes. Confirmation and communion immediately follows.
 
| Yes
 
| Yes
 
| Trinity
 
| Trinity
 
|-
 
|-
 
| [[Jehovah’s Witnesses]]
 
| [[Jehovah’s Witnesses]]
−
| Baptism is necessary for salvation as part of the entire baptismal arrangement: as an expression of obedience to Jesus' command ({{bibleverse||Matthew|28:19-20}}), as a public symbol of the saving faith in the ransom sacrifice of Jesus Christ (Romans 10:10), and as an indication of repentance from dead works and the dedication of one's life to Jehovah. (1 Peter 2:21) However, baptism does not guarantee salvation.
+
| Necessary for salvation as an expression of obedience to Jesus' command, a public symbol of the saving faith in Christ's "ransom sacrifice," repentance from sin, and dedication of one's life to [[Jehovah]]. However, baptism in itself does not guarantee salvation.
 
| By immersion only; typical candidates are baptized at district and circuit conventions.
 
| By immersion only; typical candidates are baptized at district and circuit conventions.
 
| No  
 
| No  
Line 170: Line 142:
 
|-
 
|-
 
| [[Lutheranism|Lutherans]]  
 
| [[Lutheranism|Lutherans]]  
−
| Baptism is how God miraculously delivers a person from sin, death, and the devil; gives new life; and brings one into Christ’s kingdom forever (Titus 3:5).
+
| The means by which God, through faith, miraculously delivers a person from sin, death, and the devil. Baptism gives new life and brings one into Christ’s kingdom forever.  
 
| By sprinkling, pouring, or immersion.  
 
| By sprinkling, pouring, or immersion.  
 
| Yes  
 
| Yes  
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|-
 
|-
 
| [[Methodism|Methodists]] ([[Arminianism|Arminians]], [[Wesleyan Church|Wesleyans]])  
 
| [[Methodism|Methodists]] ([[Arminianism|Arminians]], [[Wesleyan Church|Wesleyans]])  
−
| Baptism not necessary to salvation, since it is an outward sign of one’s membership in the Christian community.  
+
| Not necessary to salvation, but an important outward sign of one’s membership in the Christian community.  
 
| By sprinkling, pouring, or immersion.  
 
| By sprinkling, pouring, or immersion.  
 
| Yes
 
| Yes
Line 183: Line 155:
 
| Trinity
 
| Trinity
 
|-
 
|-
−
| [[Pentecostalism|Pentecostal]] (Various “Holiness” groups, [[Christian and Missionary Alliance|Christian Missionary Alliance]], [[Assemblies of God]])
+
| [[Pentecostalism]]  
−
| Water Baptism is an ordinance, a symbolic ritual used to witness to having accepted Christ as personal Savior.  
+
| Traditions vary. Generally, baptism is an ordinance and a symbolic ritual used to witness to having accepted Christ as personal Savior. Also important is the baptism of the [[Holy Ghost]].
−
| By immersion.  Also stress the necessity of a “second” Baptism of a special outpouring from the Holy Spirit.  
+
| By immersion.
 
| No
 
| No
 
| Varies
 
| Varies
−
| Trinity
+
| Trinity or (in some traditions) [[Jesus only]]
 
|-
 
|-
 
| [[Presbyterianism|Presbyterians]]  
 
| [[Presbyterianism|Presbyterians]]  
−
| An ordinance, a symbolic ritual, and a seal of the adult believer’s present faith.  
+
| An ordinance, a symbolic ritual, and a seal of the adult believer’s authentic faith.  
 
| By sprinkling, pouring, or immersion.  
 
| By sprinkling, pouring, or immersion.  
 
| Yes, to indicate membership in the [[New Covenant (theology)|New Covenant]].  
 
| Yes, to indicate membership in the [[New Covenant (theology)|New Covenant]].  
Line 198: Line 170:
 
|-
 
|-
 
| [[Religious Society of Friends|Quakers]] (Religious Society of Friends)  
 
| [[Religious Society of Friends|Quakers]] (Religious Society of Friends)  
−
| Only an external symbol that is no longer to be practiced.  
+
| An external symbol that is no longer to be practiced.  
−
| Do not believe in Baptism of water, but only in an inward, ongoing purification of the human spirit in a life of discipline led by the Holy Spirit.  
+
| Only in an inward, ongoing purification of the human spirit in a life of discipline led by the Holy Spirit.  
 
| &mdash;   
 
| &mdash;   
 
| &mdash;
 
| &mdash;
Line 219: Line 191:
 
|-
 
|-
 
| [[Seventh-day Adventist Church|Seventh-day Adventists]]  
 
| [[Seventh-day Adventist Church|Seventh-day Adventists]]  
−
| Not stated as the way to salvation, but a prerequisite for salvation since it symbolizes the acceptance of Jesus as your savior.  A time for person to express personal faith in Christ.  
+
| A ceremony in which the person expresses personal faith in Christ. A prerequisite for salvation in the sense that it symbolizes the acceptance of Jesus as one's savior.
−
| By immersion only.
+
| By immersion only.  
 
| No
 
| No
 
| No
 
| No
 
| Trinity
 
| Trinity
 
|-
 
|-
−
| [[United Church of Christ]] ([[Evangelical and Reformed Church]]es and the [[Congregational church|Congregationalist Churches]])
+
|[[Unification Church]]
−
| Not necessary for salvation because it is only an outward ritual. However, is listed as one of a handful of ways of obtaining membership with a local church.
+
|Included in the marriage blessing ceremony symbolizing God's blessing on the couple and part of several ceremonies representing the purification of their lineage. Future generations are freed from [[original sin]] and need not be baptized.
 +
|Sprinkling
 +
|No
 +
|No
 +
|True Parents
 +
|-
 +
| [[United Church of Christ]]  
 +
| An outward sign of faith not necessary for salvation but one means of entering a local church.
 
| By sprinkling, pouring, or immersion.
 
| By sprinkling, pouring, or immersion.
−
| Yes, to indicate membership in the [[New Covenant (theology)|New Covenant]].
+
| Yes
 
| No
 
| No
 
| Trinity
 
| Trinity
 
|}
 
|}
  
−
===Ecumenical statement===
+
==Recognition of baptism by other denominations==
−
The [[Christian ecumenism|ecumenical]] paper ''[[Baptism, Eucharist and Ministry]]'', prepared by representatives across a spectrum of Orthodox, Roman Catholic, and Protestants traditions of Christianity, attempts to express a common understanding of baptism, as it is derived from the New Testament. 
+
The [[Roman Catholic]], [[Lutheran]], [[Anglican]], [[Presbyterian]] and [[Methodist]] Churches accept baptism performed by other denominations as valid, subject to certain conditions. Believing that it is only possible to be baptized once, these traditions hold that people with valid baptisms from other denominations may not be baptized again upon conversion or transfer. Such people are accepted upon making a profession of faith and—if they have not yet validly received the sacrament of confirmation—by being confirmed. 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…" Some Protestant denominations require a new baptism upon joining their church even if one has been previous baptized in another faith, and some Christians get re-baptized in the same church after a serious spiritual "fall."
−
 
 
−
: " ... according to {{bibleverse||Acts|2:38}}, baptisms follow from Peter's preaching baptism in the name of Jesus and lead those baptized to the receiving of Christ's Spirit, the Holy Ghost, and life in the community: "They devoted themselves to the apostles' teaching and fellowship, to the breaking of bread and the prayers" ({{bibleverse-nb||Acts|2:42|RSV}}) as well as to the distribution of goods to those in need ({{bibleverse-nb||Acts|2:45}}). Those who heard, who were baptized and entered the community's life, were already made witnesses of and partakers in the promises of God for the last days: the forgiveness of sins through baptism in the name of Jesus and the outpouring of the Holy Ghost on all flesh ({{bibleverse-nb||Acts|2:38}}). Similarly, in what may well be a baptismal pattern, [[First Epistle of Peter|1 Peter]] testifies that proclamation of the resurrection of Jesus Christ and teaching about new life ({{bibleverse-nb|1|Peter|1:3-21}}) lead to purification and new birth ({{bibleverse-nb|1|Peter|1:22-23}}). This, in turn, is followed by eating and drinking [[Holy Communion|God's food]] ({{bibleverse-nb|1|Peter|2:2-3}}), by participation in the life of the community &mdash; the royal priesthood, the new temple, the people of God ({{bibleverse-nb|1|Peter|2:4-10}}) &mdash; and by further moral formation ({{bibleverse-nb|1|Peter|2:11}} ff.). At the beginning of 1 Peter the writer sets this baptism in the context of obedience to Christ and sanctification by the Spirit ({{bibleverse-nb|1|Peter|1:2}}). So baptism into Christ is seen as baptism into the Spirit (cf. {{bibleverse|1|Corinthians|12:13}}). In the fourth gospel Jesus' discourse with [[Nicodemus]] indicates that birth by water and Spirit becomes the gracious means of entry into the place where God rules ({{bibleverse||John|3:5}})."<ref>{{cite web|url=http://www.oikoumene.org/index.php?id=2672|title=Becoming a Christian: The Ecumenical Implications of Our Common Baptism|publisher=[[World Council of Churches|Okoumene]]|accessdate=2007-05-13}}</ref>
 
−
 
 
−
===Conditions of the validity of a baptism===
 
−
Since the Catholic, Orthodox, and Anglican Churches teach that baptism is a [[sacrament]] having actual spiritual and salvific effects, certain criteria must be complied with for it to be valid (i.e., to actually have those effects.) These criteria are actually broader than the ordinary practice. Violation of some rules regarding baptism renders the baptism ''illicit'' (in violation of the Church's laws) but still valid. For example, if a priest introduces some variation in the authorized rite for the ceremony, the baptism may still be valid (provided certain key criteria are met).
 
−
 
 
−
One of the criteria for validity is that the correct form of words be used. [[Latin Rite]] Roman Catholics and Episcopalians/Anglicans use the form "I baptize you..."; Eastern Orthodox and some [[Eastern Catholic Churches]] use the form "This servant of Christ is baptized..." or "This person is baptized by my hands...." These Churches recognize each other's form of baptism as valid to varying degrees. The Catholic Church teaches that the use of the verb "baptize" is essential.
 
−
 
 
−
It is also considered essential that the [[Trinitarian formula]] ("in the name of the Father, and of the Son, and of the Holy Spirit") be used; thus they do not accept as valid baptisms of non-[[Trinitarian]] churches such as [[Oneness Pentecostals]]. There was an ancient controversy over baptism using the formula that Oneness Pentecostals use, with some ancient authorities holding it to be valid.
 
−
 
 
−
Another condition is that water be used. Some Christian groups historically have rejected the use of water for baptism, for example the [[Albigensians]]. These baptisms would not be valid, nor would a baptism in which some other liquid was used.
 
−
 
 
−
Another requirement is that the celebrant intend to perform baptism. This requirement entails merely the intention "to do what the Church does," not necessarily to have Christian faith, since it is not the person baptizing, but the Holy Spirit working through the sacrament, who produces the effects of the sacrament. Doubt about the faith of the baptizer is thus no ground for doubt about the validity of the baptism.
 
−
 
 
−
Some conditions expressly do not affect validity — for example, whether immersion, affusion or aspersion is used. However, if water is sprinkled, there is a danger that the water may not touch the skin of the unbaptized.  If the water does not flow on the skin, there is no ablution and so no baptism.
 
−
 
 
−
If the water is poured, not on the head, but over another principal part of the body, such as the chest, in a case of emergency, validity is uncertain and the person will be [[conditional baptism|conditionally baptized]] later.
 
−
 
 
−
In many communions it does not affect validity for a single immersion to be performed rather than a triple, but in Orthodoxy this is controversial.
 
−
 
 
−
According to the Catholic Church, baptism imparts an [[sacramental character|indelible "seal"]] upon the soul of the baptized. Thus, once baptized, an individual cannot be baptized again. This teaching was affirmed against the [[Donatist]]s, who practiced rebaptism.
 
−
 
 
−
===Recognition of baptism by other denominations===
 
−
The [[Roman Catholic]], [[Lutheran]], [[Anglican]], [[Presbyterian]] and [[Methodist]] Churches accept baptism performed by other denominations as valid, subject to certain conditions. It is only possible to be baptized once, thus people with valid baptisms from other denominations may not be baptized again upon conversion or transfer. Such people are accepted upon making a profession of faith and, if they have not yet validly received the sacrament of confirmation, by being confirmed. 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...."
 
−
 
 
−
Practice in the [[Eastern Orthodox Church]] for converts from other communions is not uniform, but even a convert received without administration of baptism is considered to have his previous baptism retroactively filled with grace by whatever form is used to accept him, such as by [[chrismation]] or [[confession]]. The exact procedure is dependent on local [[canon law|canons]] and is the subject of some controversy.
 
−
 
 
−
In the eyes of the Catholic Church, the baptism conferred by the Church of Jesus Christ of Latter-day Saints is invalid.<ref>[http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20010605_battesimo_mormoni_en.html Declaration] of 5 June 2001 by the [[Congregation for the Doctrine of the Faith]]</ref> An [http://www.ewtn.com/library/Theology/MORMBAP1.HTM article] published together with the official declaration to that effect gave reasons for that judgement, summed up in the following words: "The Baptism of the Catholic Church and that of the Church of Jesus Christ of Latter-day Saints differ essentially, both for what concerns faith in the Father, Son and Holy Spirit, in whose name Baptism is conferred, and for what concerns the relationship to Christ who instituted it."
 
−
 
 
−
===Who may administer a baptism===
 
−
There is debate among Christian churches as to who can administer baptism. The examples given in the New Testament only show apostles and deacons administering baptism. Ancient Christian churches interpret this as indicating that baptism should be performed by the clergy except ''[[in extremis]]'', i.e., when the one being baptized is in immediate danger of death. Then anyone may baptize, provided, in the view of the Eastern Orthodox Church, the person who does the baptizing is a member of that Church, or, in the view of the Roman Catholic Church, that the person, even if not baptized, intends to do what the Church does in administering the rite.  Many Protestant churches see no specific prohibition in the biblical examples and permit any believer to baptize another.
 
−
 
 
−
In the [[Latin Rite]] Catholic Church the ordinary minister of baptism is a member of the clergy (bishop, priest or deacon),<ref>([http://www.intratext.com/IXT/ENG0017/_P2V.HTM canon 861 §1] of the [[Code of Canon Law]])</ref> but in normal circumstances only the [[Parish Priest]] of the person to be baptized, or someone authorized by the Parish Priest, may do so licitly<ref>([http://www.intratext.com/IXT/ENG0017/_P1T.HTM canon 530]</ref>. "If the ordinary minister is absent or impeded, a catechist or some other person deputed to this office by the local Ordinary, may lawfully confer baptism; indeed, in a case of necessity, any person who has the requisite intention may do so<ref>([http://www.intratext.com/IXT/ENG0017/_P2V.HTM canon 861 §2])</ref>  By "a case of necessity" is meant imminent danger of death because of either illness or an external threat. "The requisite intention" is, at the minimum level, the intention "to do what the Church does" through the rite of baptism.
 
−
 
 
−
In the [[Eastern Catholic Churches]], a deacon is not considered an ordinary minister. Administration of the sacrament is reserved, as in the Latin Rite, to the Parish Priest. But, "in case of necessity ''([[in extremis]])'', baptism can be administered by a deacon or, in his absence or if he is impeded, by another cleric, a member of an institute of consecrated life, or by any other Christian faithful; even by the mother or father, if another person is not available who knows how to baptize" <ref>([http://www.intratext.com/IXT/LAT0758/_P1Q.HTM canon 677] of the Code of Canons of the Eastern Churches</ref>.
 
−
 
 
−
The discipline of the [[Eastern Orthodox Church]], [[Oriental Orthodoxy]] and the [[Assyrian Church of the East]] is similar to that of the Eastern Catholic Churches. They require the baptizer, even in cases of necessity, to be of their own faith, on the grounds that a person cannot convey what he himself does not possess, in this case membership in the Church..<ref>{{Citation | last =Ware | first =Bishop Kallistos (Timothy) | year =1964 | title =The Orthodox Church | pages =285 | place=New York | publisher =Penguin Books | accessdate = }}</ref> The Latin Rite Catholic Church does not insist on this condition, considering that the effect of the sacrament, such as membership of the Church, is not produced by the person who baptizes, but by the Holy Spirit. For the Orthodox, while Baptism ''in extremis'' may be administered by a deacon or any layperson, if the newly-baptized person survives, a priest must still perform the other prayers of the Rite of Baptism, and administer the [[Sacred Mysteries|Mystery]] of [[Chrismation]].
 
−
 
 
−
The discipline of [[Anglicanism]] is similar to that of the Latin Rite Catholic Church. For [[Methodists]] and many other [[Protestant]] denominations, too, the ordinary minister of baptism is a duly ordained or appointed minister of religion.
 
  
−
Newer movements of Protestant [[Evangelicalism|Evangelical]] churches, particularly non-denominational, have begun to allow those persons most instrumental in one's faith to baptize.  The rationale for such a practice lies in the New Testament accounts of John the Baptist baptizing his own disciples, Christ his own,{{Fact|date=February 2007}} Phillip his own (such as the Ethiopian eunuch), etc.
+
===Ecumenical statement on baptism===
 +
The [[Christian ecumenism|ecumenical]] paper ''[[Baptism, Eucharist and Ministry]]'', prepared by representatives across a spectrum of Orthodox, Roman Catholic, and Protestants traditions of Christianity, attempts to express a common understanding of baptism: 
  
−
In [[The Church of Jesus Christ of Latter-day Saints]], only a man holding the priesthood office of [[Priest (Mormonism)|Priest]] or higher office may administer baptism.
+
"…Those who heard, who were baptized and entered the community's life, were already made witnesses of and partakers in the promises of God for the last days: the forgiveness of sins through baptism in the name of Jesus and the outpouring of the Holy Ghost on all flesh (Acts 2:38). Similarly, in what may well be a baptismal pattern, [[First Epistle of Peter|1 Peter]] testifies that proclamation of the resurrection of Jesus Christ and teaching about new life (1 Peter 1:3-21) lead to purification and new birth (1 Peter 1:22-23). This, in turn, is followed by eating and drinking [[Holy Communion|God's food]] (1 Peter 2:2-3), by participation in the life of the community &mdash; the royal priesthood, the new temple, the people of God (1 Peter 2:4-10)&mdash;and by further moral formation (1 Peter 2:11 ff.). At the beginning of 1 Peter the writer sets this baptism in the context of obedience to Christ and sanctification by the Spirit (1 Peter 1:2). So baptism into Christ is seen as baptism into the Spirit (cf. 1 Corinthians 12:13). In the fourth gospel, Jesus' discourse with [[Nicodemus]] indicates that birth by water and Spirit becomes the gracious means of entry into the place where God rules (John 3:5)."<ref>World Council of Churches, [https://www.oikoumene.org/en/resources/documents/commissions/faith-and-order/i-unity-the-church-and-its-mission/baptism-eucharist-and-ministry-faith-and-order-paper-no-111-the-lima-text Baptism, Eucharist and Ministry (Faith and Order Paper no. 111, the "Lima Text")], January 15, 1982. Retrieved February 28, 2018.</ref>
  
 
==See also==
 
==See also==
−
*[[Believer's baptism]]
 
−
*[[Infant baptism]]
 
 
*[[Anabaptist]]
 
*[[Anabaptist]]
 
*[[ablution]]
 
*[[ablution]]
 
*[[Mikvah]]
 
*[[Mikvah]]
−
==Footnotes==
+
 
−
{{reflist|2}}
+
==Notes==
 +
<references/>
  
 
==References==
 
==References==
−
*[http://www.issuesetc.org/resource/journals/v2n3.htm#In%20Defense%20of%20Infant%20Baptism In Defense of Infant Baptism ]. ''www.issuesetc.org''. Retrieved August 20, 2007.
+
* ''Baptism, Eucharist and Ministry'' (Faith and order paper). World Council of Churches, 1982. ISBN 978-2825407097.
−
*''Baptism, Eucharist and Ministry'' (Faith and order paper). [[World Council of Churches]], 1982. ISBN 978-2-8254-0709-7
+
* Marty, Martin E. ''Baptism''. Philadelphia: Fortress Press, 1977. ISBN 978-0800613174.
−
*Jungkuntz, Richard. ''The Gospel of Baptism.''  St. Louis: Concordia Publishing House, 1968.
+
* Scaer, David P. ''Baptism.'' Confessional Lutheran Dogmatics, Vol. XI. St. Louis: The Luther Academy, 1999. {{OCLC|41004868}}.  
−
*Kolb, Robert.  ''Make Disciples Baptizing: God's Gift of New Life and Christian Witness.'' Fascicle Series, Number 1.  St. Louis: Concordia Seminary Publications, 1997.   ISBN 978-0-911770-66-7
+
* Schlink, Edmund. ''The Doctrine of Baptism.''  Herbert J. A. Bouman, trans. St. Louis: Concordia Publishing House, 1972. ISBN 978-0570037262.
−
*Scaer, David P. ''Baptism.'' Confessional Lutheran Dogmatics, Vol. XI. St. Louis: The Luther Academy, 1999. {{OCLC|41004868}}, [[ASIN]] [http://www.amazon.com/dp/B0006R304U B0006R304U]
+
* Spinks, Bryan D. ''Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices''. Liturgy, worship, and society. Aldershot, England: Ashgate, 2006. ISBN 978-0754656975.
−
*Schlink, Edmund. ''The Doctrine of Baptism.''  Herbert J. A. Bouman, trans. St. Louis: Concordia Publishing House, 1972. ISBN 978-0-570-03726-2
+
* Stookey, L.H. ''Baptism: Christ's Act in the Church''. Nashville: Abingdon, 1982. ISBN 978-0687023646.
−
*Stookey, L.H. ''Baptism: Christ's Act in the Church''. Nashville: Abingdon, 1982. ISBN 978-0-687-02364-6
+
* Ware, Timothy. ''The Orthodox Church,'' 2nd ed. London: Penguin Books, 1993. ISBN 978-0140146561.
−
*Ware, Timothy (Bishop Kallistos of Diokleia). ''The Orthodox Church'' (2nd ed.). London: Penguin Books, 1993, pp 277-278. ISBN 978-0-14-014656-1
+
* Willimon, William. ''Remember Who You Are: Baptism and the Christian Life''. Nashville: Upper Room, 1980. ISBN 978-0835803991.
−
*[[William Willimon|Willimon, William]]. ''Remember Who You Are: Baptism and the Christian Life''. Nashville: Upper Room, 1980. ISBN 978-0-8358-0399-1
 
  
 
==External links==
 
==External links==
−
===Jewish===
+
All links retrieved September 20, 2023.
 +
 
 +
;Jewish
 
*[http://jewishencyclopedia.com/view.jsp?artid=222&letter=B&search=baptism Jewish Encyclopedia: Baptism]
 
*[http://jewishencyclopedia.com/view.jsp?artid=222&letter=B&search=baptism Jewish Encyclopedia: Baptism]
  
−
===Orthodox===
+
;Orthodox
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*[http://www.orthodoxwiki.org/ Baptism (orthodoxwiki.org)]
+
*[http://orthodoxwiki.org/Baptism Baptism (orthodoxwiki.org)]
  
−
===Catholic===
+
;Catholic
 
*[http://www.newadvent.org/cathen/02258b.htm Catholic Encyclopedia: Baptism]
 
*[http://www.newadvent.org/cathen/02258b.htm Catholic Encyclopedia: Baptism]
−
*[http://www.americancatholic.org/Features/Sacraments/Baptism.asp Baptism - Catholic Sacrament of Initiation - Christening]
 
 
*[http://www.vatican.va/archive/ENG0015/__P3G.HTM Catechism of the Catholic Church: Baptism]
 
*[http://www.vatican.va/archive/ENG0015/__P3G.HTM Catechism of the Catholic Church: Baptism]
  
−
===Baptist===
+
;Baptist
 
*[http://www.utm.edu/staff/caldwell/bfm/1963-1998/7.html Baptism in the ''Baptist Faith and Message'' (1963)]
 
*[http://www.utm.edu/staff/caldwell/bfm/1963-1998/7.html Baptism in the ''Baptist Faith and Message'' (1963)]
 
*[http://www.baptistbecause.com/Tracts/BapHandBk.pdf Baptist Handbook For Church Members]
 
*[http://www.baptistbecause.com/Tracts/BapHandBk.pdf Baptist Handbook For Church Members]
  
−
===Methodist===
+
;Other Christian groups
−
*[http://www.gbod.org/worship/articles/water_spirit/ "By Water & the Spirit"] (Official [[United Methodist Church|UMC]] Statement on Baptism)
 
−
*[http://www.gbod.org/worship/default.asp?act=reader&item_id=2258 FAQs about Baptism, Membership, & Salvation] (United Methodist Church General Board of Discipleship)
 
−
 
 
−
===Mennonite===
 
−
*[http://www.gameo.org/encyclopedia/contents/b3689.html Global Anabaptist Mennonite Encyclopedia Online: Baptism]
 
−
 
 
−
===Mormon===
 
−
*[http://www.mormon.org/learn/0,8672,859-84,00.html Mormon Baptism]
 
−
 
 
−
===Other Christian groups===
 
 
*[http://www.bebaptized.org/ Baptism according to the Church of Christ]
 
*[http://www.bebaptized.org/ Baptism according to the Church of Christ]
 
*[http://www.biblicaladvancedbasics.com/Baptism.pdf Dispensational Baptism]
 
*[http://www.biblicaladvancedbasics.com/Baptism.pdf Dispensational Baptism]
  
−
===History===
 
−
*[http://whc.unesco.org/en/tentativelists/1556/ UNESCO: The Baptismal Site (Bethany beyond the Jordan)]
 
−
*[http://www.tenthousandfilms.com/ "The Baptism of Jesus Christ - Uncovering Bethany beyond the Jordan" - 47 min Documentary Film / 10,000 films]
 
  
 
[[Category:philosophy and religion]]
 
[[Category:philosophy and religion]]
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[[Category:religion]]
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[[Category:Christianity]]
 
{{Credit|152308630}}
 
{{Credit|152308630}}

Latest revision as of 07:45, 20 September 2023

This article is about the Christian sacrament of Baptism. For similar traditions in other religions, see ablution.
Men awaiting baptism in the Jordan River near Lake Kinneret in Israel.

Baptism, from Greek βαπτίζω (baptízô), is a religious act of purification by water usually associated with admission to a Christian church. Although the primary meaning of the Greek word for baptism is dip or plunge, the term was used also historically to mean perform ablutions.

The Christian ceremony of baptism evolved from the Jewish tradition of purification by immersion in a ritual bath. John the Baptist performed baptisms "for the remission of sin" and Jesus and his disciples seem to have inherited this tradition from John. After Jesus' death, however, Christians began using the ceremony of baptism as an initiation rite into the Christian faith, symbolizing dying to one's old self and being "reborn" in Christ. Since then, baptism has come to play a key role in the sacramental tradition of Christianity, and various Christian traditions of baptism have evolved among different denominations.

In a broader sense, the word "baptism" can also be used for any ceremony, trial, or experience by which one is initiated or purified. It is used also for the Amrit (holy water) ceremony of Sikhism and other religious washing rituals.

History

Background in Jewish ritual

A twelfth century Jewish ritual bath (mikvah) in Speyer, Germany

Christian baptism seems to have emerged from Jewish rituals of purification. 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 became ritually defiled for various reasons had to bath in a mikvah before being allowed to participate in the Temple of Jerusalem. Immersion was also required for converts to Judaism and as part of the initiation of priests.

The Greek term "baptize" was also used to describe daily Jewish ablutions. For example, in the New Testament, Luke 11:38 recounts that, when Jesus ate at a Pharisee's house, "the Pharisee was astonished to see that he did not first wash (βαπτίζω—literally 'baptize himself') before dinner." Also, Mark 7:4a states: "When they (the Pharisees) come from the market place, they do not eat unless they wash (βαπτίζω) themselves."

The Essenes, who were particularly concerned with purification, were known to have practiced a tradition of ablutions that went beyond the normal Jewish standards. John the Baptist, whom some think was an Essene himself, carried out a ministry of baptism for Jewish pilgrims, many of whom were on their way to the Temple of Jerusalem and thus required such an immersion.

Biblical and apostolic tradition

Baptism in early Christian art: A depiction of the baptism of Jesus

In Christian tradition, John's "baptism of repentance" is usually considered to be distinct from Christian baptism. However, Jesus himself participated in this rite, and in John 3:22-4:2, Jesus is described as carrying out a ministry of baptism similar to that of John.

After Jesus' death, baptism became a sign of entry into the Christian faith. Some 3,000 Jews in Jerusalem were reportedly baptized as believers at Pentecost (Acts 2:41). Other baptisms described in the New Testament include the baptism of converts in Samaria, (Acts 8:12-13) an Ethiopian eunuch, (Acts 8:36-40), Saul (Paul) of Tarsus (Acts 9:18), the household of Cornelius (Acts 10:47-48), Lydia's household (Acts 16:15), the Philippi jailer's household (Acts 16:33), and various Corinthians (Acts 18:8; 1 Corinthians 1:14-16).

None of these accounts gives an exact description of how baptism was administered, although Acts 8:38 says that "both Philip and the eunuch went down into the water, and he baptized him." Paul used the figure of speech of "burial" in connection with baptism in Romans 6:4—"We have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life." Colossians 2:12 likewise states: "When you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead." The idea of baptism thus came to take on the meaning of being initiated into the Christian faith by dying to one's old self and being reborn "in Christ."

A number of scholars believe that immersion, whether partial or complete, was the dominant mode of baptism in the early church, although other forms were also admitted in certain circumstances. In imitation of the baptism of Jesus himself in the Jordan River, early Christians preferred rivers for performing baptisms, and this was also suitable for the baptism of large crowds. Another reason for this preference is that running water was also preferred in the Jewish tradition ritual immersion. Christian writers of the second and third centuries such as Justin, Clement of Rome, Victor I, and Tertullian remarked that seas, lakes, ponds and springs are equally proper baptismal sites.

Controversy exists regarding whether baptism is to be administered in the name of Jesus, or in the name of the Trinity. The Book of Acts refers several times to baptism in the name of Jesus (2:38, 8:16, 10:48, 19:5). However, most traditions adopt the formula given in the so-called "Great Commission," in which the risen Jesus commands his disciples: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19).

In the apostolic age, the majority of new Christians were adult converts, but soon many Christians had children whom they wanted to include in the grace of salvation, and thus infant baptism become the prevalent custom in the Catholic and Orthodox churches.

Outside of the Bible, probably the earliest known written instructions for administering baptism is that of the anonymous book known as the Didache, or Teaching of the Twelve Apostles, which most scholars date to about the year 100. It gives the following instruction:

Concerning baptism, baptize this way: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water [that is, in running water, as in a river]. But if you have no living water, baptize into other water; and if you cannot do so in cold water, do so in warm. But if you have neither, pour out water three times upon the head into the name of Father and Son and Holy Spirit.

Post-apostolic period

Baptistry at Pisa.

During the second and third centuries and beyond, immersion continued to be the normal method of baptism. However it was usually not administered immediately upon conversion, as in the cases described in the Book of Acts. Instead, a period of study was usually required, in which a covert would become a candidate for baptism, known as a catechumen.

Baptism played a somewhat different role in certain so-called heretical sects. For example, Jewish Christians such as the Ebionites continued to practice Jewish traditions of handwashing and ritual bathing, not only upon conversion, but throughout their lives as Christians. Gnostic sects rejected the idea that baptism represented the believer symbolically sharing in Christ's death and resurrection, since they denied the idea that Jesus was physically raised from the dead. Some Gnostics practiced baptism as a first stage of initiation and followed it later with a ceremony known as the bridal chamber, in which believers entered into a mystical union with God.

Other controversies soon emerged concerning baptism regarding such questions as whether women could administer the rite, whether post-baptismal sins could be forgiven, when a baptism received from a heretical priest was valid, whether one could be saved without baptism, and what exactly baptism accomplished in relation to salvation. Major treatises on baptism were soon written by Christian writers like Tertullian, Cyprian of Carthage, Augustine of Hippo, and others.

Later changes

A river baptism in North Carolina at the turn of the twentieth century.

Throughout the Middle Ages, there was considerable variation in the kind of facility required for baptism, especially in the Western (Catholic) tradition. Some churches had baptismal pools large enough to immerse several adults simultaneously while others had smaller baptismal fonts. During the twelfth through the fourteenth centuries, Western Christianity shifted from the tradition of immersion to that that of pouring, and finally to sprinkling.

During the Protestant Reformation, new traditions of baptism and its significance began to emerge. Some reformers saw baptism as a symbolic act rather than a transforming sacrament, while others accepted the traditional view that it is through baptism that the believer is "buried" and "reborn." As early as the time of John Calvin, some held that immersion in water was not actually required. Instead, they posited a waterless "baptism in the spirit," citing Jesus' statement on the day of his Ascension in Acts 1:5: "For John indeed baptized with water; but ye shall be baptized in the Holy Spirit not many days hence."

Later, the Anabaptists developed the concept that since baptism was an act of faith, the recipient must be old enough to confess his or her faith directly, and not through a god-parent as in the Catholic tradition. This led to the practice of believer's baptism, later adopted by the Baptist churches and other denominations. In the nineteenth century, the Church of Jesus Christ of Latter Day Saints instituted a tradition of being baptized on behalf of one's ancestors, while in the twentieth century the Unification Church made its baptismal holy water ceremony part of it marriage blessing ritual, in which a couple together is thought to be adopted into God's direct lineage.

Modern practice

A baptism in a non-traditional setting.

Today, most Christian groups practice some form of literal water-based baptism and agree that it is important. However, there are many disagreements regarding such issues as the method of baptism, who is qualified to give or receive this sacrament, and what exactly baptism means or does to the believer.

Manner of baptism

Today, Christian baptism takes many forms among Christian denominations, but the three basic forms are as follows:

  • Aspersion is the sprinkling water on the head
  • Affusion is the pouring water over the head
  • Immersion is the submerging of the entire body in water

Who may administer and receive baptism

There is debate among Christian churches as to who can administer baptism. The examples given in the New Testament only show apostles and deacons administering baptism, and the ancient Christian churches interpret this as indicating that baptism should be performed by the (male) clergy except in extremis, that is, when the one being baptized is in immediate danger of death. Many Protestant churches, however, see no specific prohibition in the biblical examples and permit any believer to baptize another.

The traditional churches also require that a candidate for baptism be familiar with Christian doctrines. Catechumens must be able to express their faith either by answering certain doctrinal questions during the baptismal ceremony or reciting a formal creed. In the case of infant baptism, the child's godparent fulfills this role and takes responsibility as the child's spiritual guardian.

Meaning and effects of baptism

The baptistry at St. Raphael's Cathedral, Dubuque, Iowa. This font was expanded in 2005 to include a small pool to provide for immersion baptism of adults.

Many Christian groups assert that baptism is a key requirement for salvation. This view is shared by the Roman Catholic and Eastern Orthodox traditions, by numerous Protestant churches. Martin Luther, for example, said: "To put it most simply, the power, effect, benefit, fruit, and purpose of Baptism is to save… To be saved, we know, is nothing else than to be delivered from sin, death, and the devil and to enter into the kingdom of Christ and live with him forever" (The Large Catechism, 1529).

For Roman Catholics and many others, baptism is a sacrament of initiation into the life of the children of God. (Catechism of the Catholic Church, 1212-13). However, the Catholic tradition holds that there are actually three types of baptism by which one can be saved: Sacramental baptism (with water), baptism of desire (explicit or implicit desire to be part of the Church founded by Jesus Christ), and baptism of blood (martyrdom). The liturgy of baptism in the Catholic, Eastern Orthodox, Lutheran, Anglican, and Methodist traditions makes clear reference to baptism as a symbolic burial and resurrection, and also an actual supernatural transformation. In other words, baptism is literally and symbolically not only cleansing, but also dying and rising again with Christ. In addition, Catholics believe that baptism cleanses the taint of original sin.

By contrast, Baptist and Calvinist groups espouse baptism as a worthy practice of initiation into the Christian faith, but generally hold that baptism has no sacramental power in itself. Rather, it testifies outwardly to the invisible and internal operation of God's power, which is separate from the rite itself. In some cases a person may be "saved" first by repentance and forgiveness, with the baptismal ceremony representing a confirmation of this process.

Comparative summary

Comparative Summary of Baptisms of Denominations of Christian Influence.

Denomination Beliefs about Baptism Type of Baptism Baptize Infants? Baptism regenerates, gives spiritual life Standard
Anglican Communion A sign of profession and a mark of separation which, received rightly, affirms the forgiveness received by a believer through faith. By immersion or pouring. Yes. Anglo-Catholic Yes,
"Low church" No. 		Trinity
Apostolic Brethren Necessary for salvation because it conveys spiritual rebirth. By immersion only. No. Yes. Jesus
Baptists A divine ordinance, a symbolic having been saved and of adult church membership, but not necessary for salvation. By immersion only. No. No. Trinity
Christadelphians Essential for salvation but effective only if someone believes properly in Jesus Christ as the Jewish Messiah and in his kingdom. By immersion only No Yes Jesus
Churches of Christ Necessary for salvation as commanded by Jesus after expressing their faith in Jesus Christ as the Son of God and repenting of sin. At baptism, one receives forgiveness of sin, the gift of the Holy Spirit, and addition to God's church. Immersion only No Yes Trinity
Church of Jesus Christ of Latter-day Saints Essential to enter any degree of heaven and preparatory for receiving the gift of the Holy Ghost by the laying on of hands. Church members are also encouraged to be baptized only behalf of their ancestors. By immersion performed by a person holding proper priesthood authority. No Yes Father, Son, and Holy Ghost
Eastern Orthodox Church An essential sacrament through which the "New Man" is born free from ancestral sin. At baptism, a new name is received and previous sins are null and void. By three-fold immersion (other forms only in emergency). Yes. Confirmation and communion immediately follows. Yes Trinity
Jehovah’s Witnesses Necessary for salvation as an expression of obedience to Jesus' command, a public symbol of the saving faith in Christ's "ransom sacrifice," repentance from sin, and dedication of one's life to Jehovah. However, baptism in itself does not guarantee salvation. By immersion only; typical candidates are baptized at district and circuit conventions. No Yes Jesus
Lutherans The means by which God, through faith, miraculously delivers a person from sin, death, and the devil. Baptism gives new life and brings one into Christ’s kingdom forever. By sprinkling, pouring, or immersion. Yes Yes Trinity
Methodists (Arminians, Wesleyans) Not necessary to salvation, but an important outward sign of one’s membership in the Christian community. By sprinkling, pouring, or immersion. Yes No Trinity
Pentecostalism Traditions vary. Generally, baptism is an ordinance and a symbolic ritual used to witness to having accepted Christ as personal Savior. Also important is the baptism of the Holy Ghost. By immersion. No Varies Trinity or (in some traditions) Jesus only
Presbyterians An ordinance, a symbolic ritual, and a seal of the adult believer’s authentic faith. By sprinkling, pouring, or immersion. Yes, to indicate membership in the New Covenant. No Trinity
Quakers (Religious Society of Friends) An external symbol that is no longer to be practiced. Only in an inward, ongoing purification of the human spirit in a life of discipline led by the Holy Spirit. — — —
Revivalism A necessary step for salvation. By full immersion, with the expectation of receiving the Holy Spirit. No Yes Father, Son, Holy Ghost
Roman Catholic Church "Necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament" (Catechism of the Catholic Church, 1257) Usually by pouring in the West, by immersion in the East; sprinkling admitted only if the water then flows on the head. Yes Yes Trinity
Seventh-day Adventists A ceremony in which the person expresses personal faith in Christ. A prerequisite for salvation in the sense that it symbolizes the acceptance of Jesus as one's savior. By immersion only. No No Trinity
Unification Church Included in the marriage blessing ceremony symbolizing God's blessing on the couple and part of several ceremonies representing the purification of their lineage. Future generations are freed from original sin and need not be baptized. Sprinkling No No True Parents
United Church of Christ An outward sign of faith not necessary for salvation but one means of entering a local church. By sprinkling, pouring, or immersion. Yes No Trinity

Recognition of baptism by other denominations

The Roman Catholic, Lutheran, Anglican, Presbyterian and Methodist Churches accept baptism performed by other denominations as valid, subject to certain conditions. Believing that it is only possible to be baptized once, these traditions hold that people with valid baptisms from other denominations may not be baptized again upon conversion or transfer. Such people are accepted upon making a profession of faith and—if they have not yet validly received the sacrament of confirmation—by being confirmed. 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…" Some Protestant denominations require a new baptism upon joining their church even if one has been previous baptized in another faith, and some Christians get re-baptized in the same church after a serious spiritual "fall."

Ecumenical statement on baptism

The ecumenical paper Baptism, Eucharist and Ministry, prepared by representatives across a spectrum of Orthodox, Roman Catholic, and Protestants traditions of Christianity, attempts to express a common understanding of baptism:

"…Those who heard, who were baptized and entered the community's life, were already made witnesses of and partakers in the promises of God for the last days: the forgiveness of sins through baptism in the name of Jesus and the outpouring of the Holy Ghost on all flesh (Acts 2:38). Similarly, in what may well be a baptismal pattern, 1 Peter testifies that proclamation of the resurrection of Jesus Christ and teaching about new life (1 Peter 1:3-21) lead to purification and new birth (1 Peter 1:22-23). This, in turn, is followed by eating and drinking God's food (1 Peter 2:2-3), by participation in the life of the community — the royal priesthood, the new temple, the people of God (1 Peter 2:4-10)—and by further moral formation (1 Peter 2:11 ff.). At the beginning of 1 Peter the writer sets this baptism in the context of obedience to Christ and sanctification by the Spirit (1 Peter 1:2). So baptism into Christ is seen as baptism into the Spirit (cf. 1 Corinthians 12:13). In the fourth gospel, Jesus' discourse with Nicodemus indicates that birth by water and Spirit becomes the gracious means of entry into the place where God rules (John 3:5)."[1]

See also

Notes

  1. ↑ World Council of Churches, Baptism, Eucharist and Ministry (Faith and Order Paper no. 111, the "Lima Text"), January 15, 1982. Retrieved February 28, 2018.

References
ISBN links support NWE through referral fees

  • Baptism, Eucharist and Ministry (Faith and order paper). World Council of Churches, 1982. ISBN 978-2825407097.
  • Marty, Martin E. Baptism. Philadelphia: Fortress Press, 1977. ISBN 978-0800613174.
  • Scaer, David P. Baptism. Confessional Lutheran Dogmatics, Vol. XI. St. Louis: The Luther Academy, 1999. OCLC 41004868.
  • Schlink, Edmund. The Doctrine of Baptism. Herbert J. A. Bouman, trans. St. Louis: Concordia Publishing House, 1972. ISBN 978-0570037262.
  • Spinks, Bryan D. Reformation and Modern Rituals and Theologies of Baptism: From Luther to Contemporary Practices. Liturgy, worship, and society. Aldershot, England: Ashgate, 2006. ISBN 978-0754656975.
  • Stookey, L.H. Baptism: Christ's Act in the Church. Nashville: Abingdon, 1982. ISBN 978-0687023646.
  • Ware, Timothy. The Orthodox Church, 2nd ed. London: Penguin Books, 1993. ISBN 978-0140146561.
  • Willimon, William. Remember Who You Are: Baptism and the Christian Life. Nashville: Upper Room, 1980. ISBN 978-0835803991.

External links

All links retrieved September 20, 2023.

Jewish
Orthodox
Catholic
Baptist
Other Christian groups

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