Baptism
Baptism (from the Greek noun βάπτισμα baptisma; see below ) is a
Christian sacrament of admission and adoption , [1] almost invariably with the use of water, into the
Christian Church generally.[2][3] The canonical Gospels report that Jesus was baptized .[4][5][6][7] Baptism has been called a holy sacrament and an
ordinance of Jesus Christ. In some denominations, baptism is also called christening, [8][9] but for others the word "christening" is reserved for the
baptism of infants.[10] Baptism has also given its name to the Baptist churches and denominations.
The usual form of baptism among the earliest Christians was for the candidate to be immersed, either totally (submerged completely under the water) or partially (standing or kneeling in water while water was poured on him or her). [a] While John the Baptist 's use of a deep river for his baptism suggests immersion, "The fact that he chose a permanent and deep river suggests that more than a token quantity of water was needed, and both the preposition 'in' (the Jordan) and the basic meaning of the verb 'baptize' probably indicate immersion. In v. 16, Matthew will speak of Jesus 'coming up out of the water'. Phillip and the Eunuch also went down and came up out of water (Acts 8:38-39). Baptism is likened unto a burial in Romans 6:3. "Dip" is translated from baptō (βάπτω). The traditional depiction in Christian art of John the Baptist pouring water over Jesus' head may therefore be based on later Christian practice." [17] Pictorial and archaeological evidence of Christian baptism from the 3rd century onward indicates that a normal form was to have the candidate stand in water while water was poured over the upper body. [18]
[19] Other common forms of baptism now in use include pouring water three times on the forehead, a method called affusion .
Martyrdom was identified early in Church history as "baptism by blood", enabling martyrs who had not been baptized by water to be saved. Later, the Catholic Church identified a
baptism of desire, by which those preparing for baptism who die before actually receiving the sacrament are considered saved. [20] As evidenced also in the common Christian practice of infant baptism , baptism was universally seen by Christians as in some sense necessary for salvation , until Huldrych Zwingli in the 16th century denied its necessity. [21]
Quakers and The Salvation Army practice Baptism with the Holy Spirit instead of baptism with water. [22] Among denominations that practice baptism by water, differences can be found in the manner and mode of baptizing and in the understanding of the significance of the rite. Most Christians baptize "in the name of the
Father , and of the Son, and of the
Holy Spirit "[23] (following the Great Commission ), but some baptize in
Jesus' name only . Much more than half of all Christians baptize infants; [b] many others hold that only
believer's baptism is true baptism. Some insist on submersion or at least partial immersion of the person who is baptized, others consider that any form of washing by water, as long as the water flows on the head, is sufficient. The term "baptism" has also been used to refer to any ceremony, trial, or experience by which a person is initiated, purified, or given a name. [29]
Etymology
Catacombs of San Callisto: baptism in a 3rd-century painting
The English word baptism is derived indirectly through Latin from the neuter Greek concept noun baptisma (Greek βάπτισμα, "washing-ism"), [c]
[30] which is a neologism in the New Testament derived from the masculine Greek noun baptismos (βαπτισμός), a term for ritual washing in Greek language texts of
Hellenistic Judaism during the Second Temple period, such as the
Septuagint .[31][32] Both of these nouns are derived from the verb
baptizō (βαπτίζω, "I wash" transitive verb ), which is used in Jewish texts for ritual washing, and in the New Testament both for ritual washing and also for the apparently new rite of baptisma. The Greek verb baptō (βάπτω), "dip", from which the verb
baptizo is derived, is in turn hypothetically traced to a reconstructed Indo-European root * gʷabh- , "dip". [33][34][35] The Greek words are used in a great variety of meanings. [36]
History
Main article: History of baptism
Al-Maghtas ruins on the
Jordanian side of the Jordan River are the location for the Baptism of Jesus and the ministry of John the Baptist .
Excavated mikveh in Qumran, Israel
Baptism has similarities to Tvilah , a Jewish purification ritual of immersing in water, which is required for, among other things, conversion to Judaism , [37] but which differs in being repeatable, while baptism is to be performed only once. [38] (In fact, the Modern Hebrew term for "baptism" is "Christian Tvilah".) John the Baptist , who is considered a forerunner to Christianity, used baptism as the central sacrament of his messianic movement. [39] The apostle Paul distinguished between the baptism of John, ("baptism of repentance") and baptism in the name of Jesus, [40] and it is questionable whether Christian baptism was in some way linked with that of John. [41] Christians consider Jesus to have instituted the sacrament of baptism. [21]
The earliest Christian baptisms were probably normally by immersion , complete or partial.[42][43][44][45][46]
[47][48][49][50] though other modes may have also been used. [51]
Though some form of immersion was likely the most common method of baptism, many of the writings from the ancient church appeared to view the mode of baptism as inconsequential. The Didache 7.1–3 (AD 60–150) allowed for affusion practices in situations where immersion was not practical. Likewise, Tertullian (AD 196–212) allowed for varying approaches to baptism even if those practices did not conform to biblical or traditional mandates (cf. De corona militis 3; De baptismo 17). Finally, Cyprian (ca. AD 256) explicitly stated that the amount of water was inconsequential and defended immersion, affusion, and aspersion practices (Epistle 75.12). As a result, there was no uniform or consistent mode of baptism in the ancient church prior to the fourth century. [52]
By the third and fourth centuries, baptism involved catechetical instruction as well as chrismation ,
exorcisms , laying on of hands , and recitation of a creed. [53]
In the early middle ages infant baptism became common and the rite was significantly simplified.[54] In Western Europe Affusion became the normal mode of baptism between the twelfth and fourteenth centuries, though immersion was still practiced into the sixteenth. [55] In the sixteenth century, Martin Luther retained baptism as a sacrament, [56] but Swiss reformer Huldrych Zwingli considered baptism and the Lord's supper to be symbolic. [21]
Anabaptists denied the validity of the practice of infant baptism, and rebaptized converts.
Mode and manner
Baptism is practiced in several different ways. Aspersion is the sprinkling of water on the head, and
affusion is the pouring of water over the head.
The word "immersion " is derived from
late Latin immersio , a noun derived from the verb immergere (in – "into" + mergere "dip"). In relation to baptism, some use it to refer to any form of dipping, whether the body is put completely under water or is only partly dipped in water; they thus speak of immersion as being either total or partial. Others, of the Anabaptist belief, use "immersion" to mean exclusively plunging someone entirely under the surface of the water. [57][58] The term "immersion" is also used of a form of baptism in which water is poured over someone standing in water, without submersion of the person. [59][60] On these three meanings of the word "immersion", see Immersion baptism.
When "immersion" is used in opposition to "submersion", [61] it indicates the form of baptism in which the candidate stands or kneels in water and water is poured over the upper part of the body. Immersion in this sense has been employed in West and East since at least the 2nd century and is the form in which baptism is generally depicted in early Christian art. In the West, this method of baptism began to be replaced by
affusion baptism from around the 8th century, but it continues in use in
Eastern Christianity. [59][60][62]
Christening photograph in
Orthodox Church. The moment of Catechism.
Baptism by submersion in the
Eastern Orthodox Church (Sophia Cathedral , 2005)
Men lined up to be baptized by immersion in the River Jordan
The word submersion comes from the late Latin (sub- "under, below" +
mergere "plunge, dip") [63] and is also sometimes called "complete immersion". It is the form of baptism in which the water completely covers the candidate's body. Submersion is practiced in the Orthodox and several other Eastern Churches. [64] In the
Latin Church of the Catholic Church, baptism by submersion is used in the
Ambrosian Rite and is one of the methods provided in the Roman Rite of the baptism of infants. It is seen as obligatory among some groups that have arisen since the Protestant Reformation , such as Baptists and
The Church of Jesus Christ of Latter-day Saints (LDS Church).
Meaning of the Greek verb
baptizein
The Greek-English Lexicon of Liddell and Scott gives the primary meaning of the verb baptizein , from which the English verb "baptize" is derived, as "dip, plunge", and gives examples of plunging a sword into a throat or an embryo and for drawing wine by dipping a cup in the bowl; for New Testament usage it gives two meanings: "baptize", with which it associates the Septuagint mention of
Naaman dipping himself in the Jordan River , and "perform ablutions", as in Luke 11:38. [65]
Although the Greek verb baptizein does not exclusively mean dip, plunge or immerse (it is used with literal and figurative meanings such as "sink", "disable", "overwhelm", "go under", "overborne", "draw from a bowl"), [65]
[66] lexical sources typically cite this as a meaning of the word in both the
Septuagint [67][68][69] and the New Testament .[70]
"While it is true that the basic root meaning of the Greek words for baptize and baptism is immerse/immersion, it is not true that the words can simply be reduced to this meaning, as can be seen from Mark 10:38–39, Luke 12:50, Matthew 3:11 Luke 3:16 and Corinthians10:2." [71]
Two passages in the Gospels indicate that the verb baptizein did not always indicate submersion. The first is Luke 11:38, which tells how a Pharisee, at whose house Jesus ate, "was astonished to see that he did not first wash (ἐβαπτίσθη, aorist passive of
βαπτίζω —literally, "was baptized") before dinner". This is the passage that Liddell and Scott cites as an instance of the use of βαπτίζω to mean perform ablutions . Jesus' omission of this action is similar to that of his disciples: "Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash (νίπτω) not their hands when they eat bread". [72] The other Gospel passage pointed to is: "The Pharisees...do not eat unless they wash (νίπτω, the ordinary word for washing) their hands thoroughly, observing the tradition of the elders; and when they come from the market place, they do not eat unless they wash themselves (literally, "baptize themselves"—
βαπτίσωνται , passive or middle voice of βαπτίζω )".[73]
Baptism of a child by affusion
Scholars of various denominations [74][75][76] claim that these two passages show that invited guests, or people returning from market, would not be expected to immerse themselves ("baptize themselves") totally in water but only to practise the partial immersion of dipping their hands in water or to pour water over them, as is the only form admitted by present Jewish custom. [77] In the second of the two passages, it is actually the hands that are specifically identified as "washed" (Mark 7:3), not the entire person, for whom the verb used is
baptizomai , literally "be baptized", "be immersed" (Mark 7:4), a fact obscured by English versions that use "wash" as a translation of both verbs. Zodhiates concludes that the washing of the hands was done by immersing them. [78] The Liddell–Scott–Jones
Greek-English Lexicon (1996) cites the other passage (Luke 11:38) as an instance of the use of the verb
baptizein to mean "perform ablutions", not "submerge".[79] References to the cleaning of vessels which use βαπτίζω also refer to immersion. [80]
As already mentioned, the lexicographical work of Zodhiates says that, in the second of these two cases, [81] the verb baptizein indicates that, after coming from the market, the Pharisees washed their hands by immersing them in collected water. [78] Balz & Schneider understand the meaning of βαπτίζω, used in place of ῥαντίσωνται (sprinkle), to be the same as βάπτω, to dip or immerse, [82][83][84] a verb used of the partial dipping of a morsel held in the hand into wine or of a finger into spilled blood. [85]
Fresco of a baptism from the
Catacombs of Marcellinus and Peter .
A possible additional use of the verb
baptizein to relate to ritual washing is suggested by Peter Leithart (2007) who suggests that Paul's phrase "Else what shall they do who are baptized for the dead?"[86] relates to Jewish ritual washing. [87] In Jewish Greek the verb baptizein "baptized" has a wider reference than just "baptism" and in Jewish context primarily applies to the masculine noun
baptismos "ritual washing" [88] The verb baptizein occurs four times in the Septuagint in the context of ritual washing, baptismos ; Judith cleansing herself from menstrual impurity,
Naaman washing seven times to be cleansed from leprosy, etc. [89] Additionally, in the New Testament only, the verb baptizein can also relate to the neuter noun baptisma "baptism" which is a neologism unknown in the Septuagint and other pre-Christian Jewish texts.[90] This broadness in the meaning of
baptizein is reflected in English Bibles rendering "wash", where Jewish ritual washing is meant: for example Mark 7:4 states that the Pharisees "except they wash (Greek "baptize"), they do not eat", [91] and "baptize" where
baptisma , the new Christian rite, is intended.
Derived nouns
Two nouns derived from the verb
baptizo (βαπτίζω) appear in the New Testament: the masculine noun
baptismos (βαπτισμός) and the neuter noun baptisma (βάπτισμα):
baptismos (βαπτισμός) refers in Mark| 7:4 to a water-rite for the purpose of purification, washing, cleansing, of dishes; [92][93] in the same verse and in Hebrews 9:10 to Levitical cleansings of vessels or of the body; [94] and in Hebrews 6:2 perhaps also to baptism, though there it may possibly refer to washing an inanimate object. [93] According to Spiros Zodhiates when referring merely to the cleansing of utensils baptismos (βαπτισμός) is equated with
rhantismos (ῥαντισμός,
"sprinkling"), found only in Hebrews 12:24 and Peter 1:2, a noun used to indicate the symbolic cleansing by the Old Testament priest. [78]
baptisma (βάπτισμα), which is a
neologism appearing to originate in the New Testament, and probably should not be confused with the earlier Jewish concept of
baptismos (βαπτισμός), [95] Later this is found only in writings by Christians. [92] In the New Testament, it appears at least 21 times:
13 times with regard to the rite practised by John the Baptist ; [96]
3 times with reference to the specific Christian rite[97] (4 times if account is taken of its use in some manuscripts of Colossians 2:12, where, however, it is most likely to have been changed from the original baptismos than vice versa); [98]
5 times in a metaphorical sense. [99]
Manuscript variation: In Colossians, some manuscripts have neuter noun baptisma (βάπτισμα), but some have masculine noun
baptismos (βαπτισμός), and this is the reading given in modern critical editions of the New Testament. [100] If this reading is correct, then this is the only New Testament instance in which baptismos (βαπτισμός) is clearly used of Christian baptism, rather than of a generic washing, unless the opinion of some is correct that Hebrews 6:2 may also refer to Christian baptism. [93]
The feminine noun baptisis , [101] along with the masculine noun
baptismos [102] both occur in Josephus' Antiquities (J. AJ 18.5.2) relating to the murder of John the Baptist by Herod. [103][104] This feminine form is not used elsewhere by Josephus, nor in the New Testament. [105]
A Christian baptism is administered in one of the following forms, performing the action either once or thrice: [106][107]
Apparel
Until the Middle Ages, most baptisms were performed with the candidates naked—as is evidenced by most of the early portrayals of baptism (some of which are shown in this article), and the early Church Fathers and other Christian writers. Deaconesses helped female candidates for reasons of modesty. [108]
Typical of these is Cyril of Jerusalem who wrote "On the Mysteries of Baptism" in the 4th century (c. 350 AD):
The symbolism is threefold:
- Baptism is considered to be a form of rebirth—"by water and the Spirit" [113] —the nakedness of baptism (the second birth) paralleled the condition of one's original birth. For example, St. John Chrysostom calls the baptism "λοχείαν", i.e., giving birth, and "new way of creation...from water and Spirit" ("to John" speech 25,2), and later elaborates:
- The removal of clothing represented the "image of putting off the old man with his deeds" (as per Cyril, above), so the stripping of the body before for baptism represented taking off the trappings of sinful self, so that the "new man", which is given by Jesus, can be put on.
Long laced gown worn at a typical Lutheran baptism in Sweden in 1948 - As St. Cyril again asserts above, as Adam and Eve in scripture were naked, innocent and unashamed in the Garden of Eden, nakedness during baptism was seen as a renewal of that innocence and state of original sinlessness. Other parallels can also be drawn, such as between the exposed condition of Christ during His crucifixion, and the crucifixion of the "old man" of the repentant sinner in preparation for baptism.
Changing customs and concerns regarding modesty probably contributed to the practice of permitting or requiring the baptismal candidate to either retain their undergarments (as in many Renaissance paintings of baptism such as those by da Vinci, Tintoretto, Van Scorel, Masaccio, de Wit and others) and/or to wear, as is almost universally the practice today, baptismal robes. These robes are most often white, symbolizing purity. Some groups today allow any suitable clothes to be worn, such as trousers and a T-shirt—practical considerations include how easily the clothes will dry (denim is discouraged), and whether they will become see-through when wet.
Meaning and effects
Baptism of Augustine of Hippo as represented in a sculptural group in Troyes cathedral (1549)
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". Its importance is related to their interpretation of the meaning of the "Mystical Body of Christ" as found in the New Testament. This view is shared by the Catholic and Eastern Orthodox denominations, and by Churches formed early during the
Protestant Reformation such as
Lutheran and Anglican. For example,
Martin Luther said:
The Churches of Christ ," [114] :p.66
[115] :p.112 Jehovah's Witnesses ,
Christadelphians , and LDS Church also espouse baptism as necessary for salvation.
For Roman Catholics, baptism by water is a sacrament of initiation into the life of the 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 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 ). In his encyclical Mystici corporis Christi of June 29, 1943,
Pope Pius XII spoke of baptism and profession of the true faith as what makes members of the one true Church, which is the body of Jesus Christ himself, as God the Holy Spirit has taught through the Apostle Paul:
By contrast, Anabaptist and
Evangelical Protestants recognize baptism as an outward sign of an inward reality following on an individual believer's experience of forgiving grace. Reformed and
Methodist Protestants maintain a link between baptism and regeneration, but insist that it is not automatic or mechanical, and that regeneration may occur at a different time than baptism. [116]
Churches of Christ consistently teach that in baptism a believer surrenders his life in faith and obedience to God, and that God "by the merits of Christ's blood, cleanses one from sin and truly changes the state of the person from an alien to a citizen of God's kingdom. Baptism is not a human work; it is the place where God does the work that only God can do." [114]
:p.66 Thus, they see baptism as a passive act of faith rather than a meritorious work; it "is a confession that a person has nothing to offer God". [115] :p.112
Christian traditions
The baptistry at St. Raphael's Cathedral , 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".
The liturgy of baptism for Catholics,
Eastern Orthodox , Lutheran, Anglican, and Methodist 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 baptism is necessary to cleanse the taint of
original sin , and so commonly baptise infants. The Eastern Churches (Eastern Orthodox Church and
Oriental Orthodoxy) also baptize infants on the basis of texts, such as Matthew 19:14, which are interpreted as supporting full Church membership for children. In these denominations, baptism is immediately followed by Chrismation and Communion at the next Divine Liturgy , regardless of age. Orthodox likewise believe that baptism removes what they call the ancestral sin of Adam. [117] 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 Methodists and Anglicans agree that it also cleanses the taint of what in the West is called original sin, in the East ancestral sin.
Baptism Jar, used in
Portuguese Ceylon .
Eastern Orthodox Christians usually insist on complete threefold immersion as both a symbol of death and rebirth into Christ, and as a washing away of sin. Latin Church Catholics generally baptize by affusion (pouring); Eastern Catholics usually by submersion, or at least partial immersion. However, submersion is gaining in popularity within the Latin Catholic Church. In newer church sanctuaries, the baptismal font may be designed to expressly allow for baptism by immersion. [118] Anglicans baptize by submersion, immersion, affusion or sprinkling.
According to evidence which can be traced back to at latest about the year 200, [119] sponsors or godparents are present at baptism and vow to uphold the Christian education and life of the baptized.
Baptists argue that the Greek word
βαπτίζω originally meant "to immerse". They interpret some Biblical passages concerning baptism as requiring submersion of the body in water. They also state that only submersion reflects the symbolic significance of being "buried" and "raised" with Christ.[120] Baptist Churches baptize in the name of the
Trinity —the Father, the Son, and the Holy Spirit. However, they do not believe that baptism is necessary for salvation; but rather that it is an act of Christian obedience.
Some "Full Gospel" charismatic churches such as Oneness Pentecostals baptize only in the name of Jesus Christ, citing Peter's preaching baptism in the name of Jesus as their authority. [121]
Ecumenical statements
In 1982 the World Council of Churches published the ecumenical paper Baptism, Eucharist and Ministry . The preface of the document states:
A 1997 document, Becoming a Christian: The Ecumenical Implications of Our Common Baptism , gave the views of a commission of experts brought together under the aegis of the World Council of Churches. It states:
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. [125] 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 [126] lead to purification and new birth. [127] This, in turn, is followed by eating and drinking God's food , [128] by participation in the life of the community—the royal priesthood, the new temple, the people of God [129] —and by further moral formation. [130] At the beginning of 1 Peter the writer sets this baptism in the context of obedience to Christ and sanctification by the Spirit. [1:2] So baptism into Christ is seen as baptism into the Spirit. [131] 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. [132][133]
Validity considerations by some churches
Russian Orthodox priest greeting an infant and its godparents on the steps of the church at the beginning of the
Sacred Mystery of Baptism.
The vast majority of Christian denominations admit the theological idea that baptism is a sacrament , that has actual spiritual, holy and salvific effects. Certain key criteria must be complied with for it to be valid, i.e., to actually have those effects. If these key criteria are met, violation of some rules regarding baptism, such as varying the authorized rite for the ceremony, renders the baptism illicit (contrary to the church's laws) but still valid. [134]
One of the criteria for validity is use of the correct form of words. The Roman Catholic Church teaches that the use of the verb "baptize" is essential. [55] Catholics of the Latin Church, Anglicans and Methodists use the form "I baptize you...." Eastern Orthodox and some Eastern Catholics use a passive voice form "The Servant/(Handmaiden) of God is baptized in the name of...." or "This person is baptized by my hands...." [citation needed]
Use of the Trinitarian formula "in the name of the Father, and of the Son, and of the Holy Spirit" is also considered essential; thus these churches do not accept as valid baptisms of non- Trinitarian churches such as Oneness Pentecostals. [citation needed]
Another essential condition is use of water. A baptism in which some liquid that would not usually be called water, such as wine, milk, soup or fruit juice was used would not be considered valid. [135]
Another requirement is that the celebrant intends to perform baptism. This requirement entails merely the intention "to do what the Church does", [136] 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. [137]
Some conditions expressly do not affect validity—for example, whether submersion, 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. As has been stated, "it is not sufficient for the water to merely touch the candidate; it must also flow, otherwise there would seem to be no real ablution. At best, such a baptism would be considered doubtful. If the water touches only the hair, the sacrament has probably been validly conferred, though in practice the safer course must be followed. If only the clothes of the person have received the aspersion, the baptism is undoubtedly void."[135] For many communions, validity is not affected if a single submersion or pouring is performed rather than a triple, but in Orthodoxy this is controversial. [citation needed ]
According to the Catholic Church, baptism imparts an indelible "seal" upon the soul of the baptized and therefore a person who has already been baptized cannot be validly baptized again. This teaching was affirmed against the Donatists who practiced rebaptism. The grace received in baptism is believed to operate ex opere operato and is therefore considered valid even if administered in heretical or schismatic groups. [138]
Recognition by other denominations
The Catholic , Lutheran, Anglican ,
Presbyterian and Methodist Churches accept baptism performed by other denominations within this group as valid, subject to certain conditions, including the use of the Trinitarian formula. 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. For Roman Catholics, this is clearly establish in the Cannon Law 864 , in which it is establish that -[E]very person not yer baptize and only such a person is capable of baptism-. [139] Such people are accepted upon making a profession of faith and, if they have not yet validly received the sacrament/rite of confirmation or chrismation, by being confirmed. Specifically, "Methodist theologians argued that since God never abrogated a covenant made and sealed with proper intentionality, rebaptism was never an option, unless the original baptism had been defective by not having been made in the name of the Trinity." [140] 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...." [141][142]
In the still recent past, it was common practice in the Roman Catholic Church to baptize conditionally almost every convert from Protestantism because of a perceived difficulty in judging about the validity in any concrete case. In the case of the major Protestant Churches, agreements involving assurances about the manner in which they administer baptism has ended this practice, which sometimes continues for other groups of Protestants. The Catholic Church has always recognized the validity of baptism in the Churches of
Eastern Christianity, but it has explicitly denied the validity of the baptism conferred in the LDS Church. [143]
Practice in the Eastern Orthodox Church for converts from other communions is not uniform. However, generally baptisms performed in the name of the Holy Trinity are accepted by the Orthodox Christian Church. If a convert has not received the sacrament (mysterion) of baptism, he or she must be baptised in the name of the Holy Trinity before they may enter into communion with the Orthodox Church. If he has been baptized in another Christian confession (other than Orthodox Christianity) his previous baptism is considered retroactively filled with grace by chrismation or, in rare circumstances, confession of faith alone as long as the baptism was done in the name of the Holy Trinity (Father, Son and Holy Spirit). The exact procedure is dependent on local
canons and is the subject of some controversy. [citation needed]
Oriental Orthodox Churches recognise the validity of baptisms performed within the Eastern Orthodox Communion. Some also recognise baptisms performed by Catholic Churches. Any supposed baptism not performed using the Trinitarian formula is considered invalid. [citation needed]
In the eyes of the Catholic Church, all Orthodox Churches, Anglican and Lutheran Churches, the baptism conferred by the LDS Church is invalid. [144] An article published together with the official declaration to that effect gave reasons for that judgment, 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." [145]
The LDS Church stresses that baptism must be administered by one having proper authority; consequently, the church does not recognize the baptism of any other church as valid. [146]
Jehovah's Witnesses do not recognise any other baptism occurring after 1914 [147] as valid, [148] as they believe that they are now the one true church of Christ, [149] and that the rest of "Christendom" is false religion. [150]
Officiator
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 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 Roman Catholic Church, canon law for the Latin Church lays down that the ordinary minister of baptism is a bishop, priest or deacon, [151] but its administration is one of the functions "especially entrusted to the
parish priest". [152] If the person to be baptized is at least fourteen years old, that person's baptism is to be referred to the bishop, so that he can decide whether to confer the baptism himself. [153] If no ordinary minister is available, a catechist or some other person whom the local ordinary has appointed for this purpose may licitly do the baptism; indeed in a case of necessity any person (irrespective of that person's religion) who has the requisite intention may confer the baptism [154] 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 to the Parish Priest or to another priest to whom he or the local hierarch grants permission, a permission that can be presumed if in accordance with canon law. However, "in case of necessity, 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."[155]
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. [156] The Latin 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 lay-person, if the newly baptized person survives, a priest must still perform the other prayers of the Rite of Baptism, and administer the
Mystery of Chrismation .
The discipline of Anglicanism and
Lutheranism is similar to that of the Latin 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
Evangelical churches, particularly non-denominational, allow laypeople to baptize.
In the LDS Church, only a man who has been ordained to the Aaronic priesthood holding the priesthood office of priest or higher office in the Melchizedek priesthood may administer baptism. [157]
A Jehovah's Witnesses baptism is performed by a "dedicated male" adherent. [158][159] Only in extraordinary circumstances would a "dedicated" baptizer be unbaptized (see section Jehovah's Witnesses ).
Specific Christian groups practicing baptism
Anabaptist
A river baptism in North Carolina at the turn of the 20th century. Full-immersion (submersion) baptism continues to be a common practice in many African-American Christian congregations today.
Anabaptists ("re-baptizers") and
Baptists promote adult baptism, or "believer's baptism ". Baptism is seen as an act identifying one as having accepted Jesus Christ as savior.
Early Anabaptists were given that name because they re-baptized persons who they felt had not been properly baptized, having received infant baptism, sprinkling. [160]
The traditional form of Anabaptist baptism was pouring or sprinkling, the form commonly used in the West in the early 16th century when they emerged. Since the 18th century immersion and submersion became more widespread. Today all forms of baptism can be found among Anabaptist. [161]
Baptism memorializes the death, burial and resurrection of Jesus. [Rom 6] Baptism does not accomplish anything in itself, but is an outward personal sign or testimony that the person's sins have already been washed away by the blood of Christ's cross.[162] It is considered a covenantal act, signifying entrance into the New Covenant of Christ. [162][163]
Baptist
For the majority of Baptists, Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. [164] It is an act of obedience symbolizing the believer's faith in a crucified, buried, and risen Saviour, the believer's death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to the believer's faith in the final resurrection of the dead.[165]
Furthermore, for a new convert the general practice is that baptism also allows the person to be a registered member of the local Baptist congregation (though some churches have adopted "new members classes" as a mandatory step for congregational membership).