Baptism Warning: You are not logged in. Your IP address will be publicly visible if you make any edits. If you log in or create an account, your edits will be attributed to your username, along with other benefits.Anti-spam check. Do not fill this in! ==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.<ref name="McKim2014">{{cite book |last1=McKim |first1=Donald K. |title=The Westminster Dictionary of Theological Terms, Second Edition: Revised and Expanded |date=14 April 2014 |publisher=Presbyterian Publishing Corp |isbn=978-1-61164-386-2 |page=27 |language=English|quote='''baptism, modes of''' The manner in which baptism is administered. Main modes of baptism are immersion (dipping or plunging), pouring (affusion), and sprinkling (aspersion).<br /> '''baptism, triune''' The practice of sprinkling, pouring, or immersing three times in the act of baptism. This ancient practice emphasized the distinctions of the three members of the Trinity, even as the act of baptism itself was one action that emphasizes the oneness of the Godhead. }}</ref> Traditionally, a person is sprinkled, poured, or immersed three times for each person of the [[Holy Trinity]], with this ancient Christian practice called ''trine baptism'' or ''triune baptism''.<ref name="McKim2014"/><ref name="Classical2012"/> ''[[Didache|The Didache]]'' specifies: {{blockquote|This is how you should baptize: Having recited all these things, [the first half of the ''Teaching'', "The Way of Life and the Way of Death"] baptize in the name of the Father and the Son and the Holy Spirit, in running water. If you do not have running water, then baptize in still water. The water should be cold, but if you do not have cold water, then use warm. If you have neither, then just pour water on the head three times in the name of the Father, the Son and the Holy Spirit. Both the one who is baptized and the one who baptizes should fast beforehand, along with any others who are able, the one that is baptized being told to fast for a day or two.<ref>{{cite web |last1=Lightfoot |first1=J.B. |last2=Tomkins |first2=Stephen |last3=Graves |first3=Dan |title=#101: The Didache |url=https://christianhistoryinstitute.org/study/module/didache |publisher=Christian History Institute |access-date=7 September 2021 |language=English}}</ref>|author=J.B. Lightfoot, Stephen Tompkins, Dan Graves|title=The Didache|source=Christian History Institute}} The word "[[immersion baptism|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.<ref>{{cite encyclopedia |entry-url=http://www.etymonline.com/index.php?term=immersion |entry=immersion |dictionary=Online Etymology Dictionary |access-date=August 14, 2010}}</ref><ref>{{cite web | title= 1689 Baptist Catechism | url= http://www.desiringgod.org/AboutUs/OurDistinctives/ABaptistCatechism/ | last= Piper | first= John | date= January 1986 | access-date=February 3, 2010}}</ref> 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.<ref name=ODCCimmersion>{{Cite book|first=Frank Leslie |last=Cross |author-link=Frank Leslie Cross |author2=Elizabeth A. Livingstone |chapter=Immersion |title=The Oxford Dictionary of the Christian Church |publisher=[[Oxford University Press]] |location=[[Oxford]] and New York|year=2005 |page=827 |isbn=0-19-280290-9 |oclc=58998735}}</ref><ref name=Pinehurst>{{cite web|url=http://www.pinehurstumc.org/clientimages/31669/baptismmode.pdf |title=Study published on the website of Pinehurst United Methodist Church |access-date=April 13, 2014 |archive-url=https://web.archive.org/web/20131021205649/http://www.pinehurstumc.org/clientimages/31669/baptismmode.pdf |archive-date=October 21, 2013 }}</ref> On these three meanings of the word "immersion", see [[Immersion baptism]]. When "immersion" is used in opposition to "submersion",<ref>In scientific contexts the two words are often understood as mutually exclusive. Examples are found in mathematics (see [https://books.google.com/books?id=dWHet_zgyCAC&dq=immersion+submersion&pg=PA214 Ralph Abraham, Jerrold E. Marsden, Tudor S. Ra iu, Manifolds, Tensor Analysis, and Applications], p. 196 and [https://books.google.com/books?id=jSeRz36zXIMC&q=immersion+&pg=PA168 Klaus Fritzsche, Hans Grauert, From Holomorphic Functions to Complex Manifolds], p.168), in medicine ([https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1724326/ Effect of immersion, submersion, and scuba diving on heart rate variability)], and language learning ([http://www.strath.ac.uk/media/departments/curricularstudies/scilt/publications/immersion/chapter_1.pdf Immersion in a Second Language in School).] {{webarchive |url=https://web.archive.org/web/20141206222358/https://books.google.com/books?id=dWHet_zgyCAC&pg=PA214&lpg=PA214&dq=immersion+submersion&source=bl&ots=1REtDR4qL_&sig=SiRUoIzwU0chy39L2ayr_GBAwwc&hl=en&ei=h_NuS_XEJNOSjAf-nayABg&sa=X&oi=book_result&ct=result&resnum=7&ved=0CB4Q6AEwBjgy#v=onepage&q=immersion%20submersion&f=false |date=December 6, 2014 }}</ref> 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]].<ref name=ODCCimmersion/><ref name=Pinehurst/><ref>{{cite web|url=http://www.newadvent.org/cathen/02274a.htm |title=Catholic Encyclopedia, article ''Baptismal Font'' |publisher=Newadvent.org |access-date=April 13, 2014}}</ref> [[File:Mar George Alencherry blessing a child.jpg|thumb|right|Baptism of a child solemnized by [[George Alencherry]], [[Major Archbishop]] of the [[Syro-Malabar Catholic Church]]]] [[File:Russian-baptism.JPG|thumb|right|upright=1.1|Baptism by submersion in the [[Eastern Orthodox Church]] ([[Sophia Cathedral]], 2005)]] [[File:Jordan river baptism cue.jpg|thumb|upright|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")<ref>{{Cite web |title=Definition of SUBMERGE |url=https://www.merriam-webster.com/dictionary/submerge |access-date=2023-05-02 |website=www.merriam-webster.com |language=en}}</ref> 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.<ref>{{Cite book |last=Ferguson |first=Everett |url=https://books.google.com/books?id=xC9GAdUGX5sC&dq=baptism+priest+%22head%22+%22so+as+to%22&pg=PA894 |title=Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries |date=2009-03-23 |publisher=Wm. B. Eerdmans Publishing |isbn=978-0-8028-2748-7 |pages=860 |language=en}}</ref> 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.<ref>{{Cite book |last=George |first=Maya |url=https://books.google.com/books?id=cSVVzG4bSPcC&dq=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&pg=PA261 |title=Faith and Philosophy of Christianity |date=2009 |publisher=Gyan Publishing House |isbn=978-81-7835-720-1 |language=en}}</ref> It is seen as obligatory among some groups that have arisen since the [[Protestant Reformation]], such as [[Baptists]].<ref>{{Cite book |last=Williams |first=Peter W. |url=https://books.google.com/books?id=WDW5MAZr2N8C&dq=Submersion+is+seen+as+obligatory+among+some+groups+that+have+arisen+since+the+Protestant+Reformation%2C+such+as+Baptists&pg=PA103 |title=America's Religions: From Their Origins to the Twenty-first Century |date=2008 |publisher=University of Illinois Press |isbn=978-0-252-07551-3 |language=en}}</ref> ===Meaning of the Greek verb ''baptizein''=== The [[Greek-English Lexicon]] of Liddell and Scott gives the primary meaning of the verb ''baptízein'', 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.<ref name="LSJ">[https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0057:entry=bapti/zw Liddell & Scott: entry βαπτίζω]: "βαπτ-ίζω, A. dip, plunge, 'ξίφος εἰς σφαγήν' J.BJ2.18.4; 'σπάθιον εἰς τὸ ἔμβρυον' Sor.2.63:—Pass., of a [[trepanning|trephine]], Gal.10.447; ... 2. draw wine by dipping the cup in the bowl, Aristopho 14.5; 'φιάλαις β. ἐκ . . κρατήρων' ..." The usage examples quoted here mean "a sword into his throat"; "a sword into the foetus"; "draw with cups from bowls"</ref> Although the Greek verb ''baptízein'' 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"),<ref name=LSJ/><ref>Theological dictionary of the New Testament. 1964–c1976. Vols. 5–9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (1:529–530). Grand Rapids, MI: Eerdmans.</ref> lexical sources typically cite this as a meaning of the word in both the [[Septuagint]]<ref name="Zodhiates, S. 2000">'In the Sept.: 2 Kgs. 5:13, 14 we have loúō (3068), to bathe and baptízomai. See also {{bibleverse|Leviticus|11:25, 28, 40}}, where plúnō (4150), to wash clothes by dipping, and loúō (3068), to bathe are used. In {{bibleverse|Numbers|19:18, 19}}, báphō, to dip, and plúnō, to wash by dipping are used', Zodhiates, S. (2000, c1992, c1993). The Complete Word Study Dictionary : New Testament (electronic ed.) (G908). Chattanooga, TN: AMG Publishers.</ref><ref name="ReferenceA">'In the LXX βάπτειν (βαπτίζειν occurs only at 4 Βασ. 5:14) as a rendering of טָבַל, "to dip," is used for the dipping of the morsel in wine at Ru. 2:14, of feet in the river at Jos. 3:15, of the finger in blood in the Torah of sacrifices at Lv. 4:6, 17 etc., of the dipping of unsanctified vessels in water in the laws of purification at Lv. 11:32 (בא hiph). In the latter case, however, πλύνω (כבס) and λούομαι (רחץ) are more common, as in Lv. 15:11, 13 etc. The sevenfold dipping of Naaman (2 K. 5:14) perhaps suggests sacramental ideas and illustrates the importance of the Jordan. In the later Jewish period טבל (b. Ber., 2b of the bathing of priests; Joma, 3, 2ff. etc.) and βαπτίζειν become tech. terms for washings to cleanse from Levitical impurity, as already in Jdt. 12:7; Gk. Sir. 31(34):30. The טְבִילָה of proselytes belongs to this context.', Theological dictionary of the New Testament. 1964–c1976. Vols. 5–9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (1:535). Grand Rapids, MI: Eerdmans.</ref><ref>'βαπτίζω+ V 0-1-1-0-2=4 2 Kgs 5,14; Is 21,4; Jdt 12,7; Sir 34,25 M to dip oneself 2 Kgs 5,14; to wash Jdt 12,7 ἡ ἀνομία με βαπτίζει I am imbued with transgression Is 21,4 Cf. DELLING 1970, 243–245; →NIDNTT; TWNT', Lust, J., Eynikel, E., & Hauspie, K. (2003). A Greek–English Lexicon of the Septuagint : Revised Edition. Deutsche Bibelgesellschaft: Stuttgart.</ref> and the [[New Testament]].<ref>'In Mark 7:3, the phrase "wash their hands" is the translation of níptō (3538), to wash part of the body such as the hands. In Mark 7:4 the verb wash in "except they wash" is baptízomai, to immerse. This indicates that the washing of the hands was done by immersing them in collected water. See Luke 11:38 which refers to washing one's hands before the meal, with the use of baptízomai, to have the hands baptized.', Zodhiates, S. (2000, c1992, c1993). The Complete Word Study Dictionary : New Testament (electronic ed.) (G907). Chattanooga, TN: AMG Publishers.</ref> "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."<ref>{{cite book|url=https://books.google.com/books?id=ncqkZnDSeo4C&pg=PA101 |editor-first=William A. |editor-last=Dyrness |title=Global Dictionary of Theology |publisher=Intervarsity Press |year=2008 |isbn=978-0-8308-2454-0 |page=101 |access-date=April 13, 2014}}</ref> Two passages in the [[Gospel]]s indicate that the verb ''baptízein'' 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 ''{{lang|grc|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 (''{{lang|grc|νίπτω}}'') not their hands when they eat bread".<ref>{{bibleverse|Matthew|15:1–2|KJV}}</ref> The other Gospel passage pointed to is: "The Pharisees...do not eat unless they wash (''{{lang|grc|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'')".<ref>{{bibleverse|Mark|7:3–4|KJV}}</ref> [[File:Child baptism with water.jpg|thumb|left|upright=0.7|Baptism of a child by affusion]] Scholars of various denominations<ref>[https://books.google.com/books?id=xewBAAAACAAJ A. A. Hodge, Outlines of Theology 1992] {{ISBN|0-85151-160-0}} {{ISBN|978-0-85151-160-3}} quoted in {{cite web|url=http://www.mbrem.com/baptism/aabap.htm |archive-url=https://web.archive.org/web/20020126072506/http://mbrem.com/baptism/aabap.htm |archive-date=January 26, 2002 |title=The Mode of Baptism |first=Michael |last=Bremmer |date=September 7, 2001 |access-date=February 25, 2009 }}</ref><ref>{{cite web|first2=Bertram |last2=Naumann |year=2006 |last1=Naumann |first1=Paul |title=The Sacrament of Baptism |url=http://www.clclutheran.org/lfm/lfm12.pdf |work=Learn From Me |access-date=February 24, 2009 |publisher=[[Church of the Lutheran Confession]]| archive-url= https://web.archive.org/web/20090225041602/http://www.clclutheran.org/lfm/lfm12.pdf| archive-date= February 25, 2009 | url-status= live}}</ref><ref>{{cite web|url=http://www.catholic.com/library/Baptism_Immersion_Only.asp |title=Baptism: Immersion Only? |first=Robert H. |last=Brom |author-link=Robert Henry Brom |date=August 10, 2004 |publisher=[[Catholic Answers]] |access-date=February 24, 2009| archive-url= https://web.archive.org/web/20090314053255/http://catholic.com/library/Baptism_Immersion_Only.asp| archive-date= March 14, 2009 | url-status= live}}</ref> 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.<ref>{{cite encyclopedia |first=Bernard |last=Drachman |author-link=Bernard Drachman |author2=Kaufmann Kohler |title=Ablution |url=http://jewishencyclopedia.com/view.jsp?letter=A&artid=338 |editor=[[Cyrus Adler]] |encyclopedia=[[Jewish Encyclopedia]]|author2-link=Kaufmann Kohler }}</ref> In the second of the two passages, it is actually the hands that are specifically identified as "washed",<ref>Mark 7:3</ref> not the entire person, for whom the verb used is ''baptízomai'', literally "be baptized", "be immersed",<ref>Mark 7:4</ref> 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.<ref name="Zodhiates">'Washing or ablution was frequently by immersion, indicated by either baptízō or níptō (3538), to wash. In Mark 7:3, the phrase 'wash their hands' is the translation of níptō (3538), to wash part of the body such as the hands. In Mark 7:4 the verb wash in 'except they wash' is baptízomai, to immerse. This indicates that the washing of the hands was done by immersing them in collected water. See Luke 11:38 which refers to washing one's hands before the meal, with the use of baptízomai, to have the hands baptized.", Zodhiates, S. (2000, c1992, c1993). The Complete Word Study Dictionary : New Testament (electronic ed.) (G907). Chattanooga, TN: AMG Publishers.</ref> The Liddell–Scott–Jones [[Greek-English Lexicon]] (1996) cites the other passage (Luke 11:38) as an instance of the use of the verb ''baptízein'' to mean "perform ablutions", not "submerge".<ref>{{cite web|url=https://www.perseus.tufts.edu/hopper/morph?l=baptizw&la=greek#lexicon |title=LSJ: βαπτίζω |publisher=Perseus.tufts.edu |access-date=April 13, 2014}}</ref> References to the cleaning of vessels which use βαπτίζω also refer to immersion.<ref>'Despite assertions to the contrary, it seems that baptizō, both in Jewish and Christian contexts, normally meant "immerse", and that even when it became a technical term for baptism, the thought of immersion remains. The use of the term for cleansing vessels (as in Lev. 6:28 Aquila [cf. 6:21]; cf. baptismos in Mk. 7:4) does not prove the contrary, since vessels were normally cleansed by immersing them in water. The metaphorical uses of the term in the NT appear to take this for granted, e.g. the prophecy that the Messiah will baptise in Spirit and fire as a liquid (Matt. 3:11), the "baptism" of the Israelites in the cloud and the sea (1 Cor. 10:2), and in the idea of Jesus' death as a baptism (Mk. 10:38f. baptisma; Lk. 12:50; cf. Ysebaert, op. cit., 41 ff.).', Brown, C. (1986). Vol. 1: New international dictionary of New Testament theology (144)</ref> As already mentioned, the lexicographical work of Zodhiates says that, in the second of these two cases,<ref>{{Bibleverse|Mark|7:4}}</ref> the verb ''baptízein'' indicates that, after coming from the market, the Pharisees washed their hands by immersing them in collected water.<ref name=Zodhiates/> Balz & Schneider understand the meaning of βαπτίζω, used in place of ῥαντίσωνται (sprinkle), to be the same as βάπτω, to dip or immerse,<ref>'Mark 7:4 [v.l. in v. 8]; here βαπτίσωνται appears in place of ῥαντίσωνται in Koine D Θ pl, giving βαπτίζω the meaning of βάπτω', Balz, H. R., & Schneider, G. (1990–c1993). Exegetical dictionary of the New Testament. Translation of: Exegetisches Worterbuch zum Neuen Testament. (1:195). Grand Rapids, Mich.: Eerdmans.</ref><ref>'Βάπτω dip, immerse', Balz, H. R., & Schneider, G. (1990–c1993). Exegetical dictionary of the New Testament. Translation of: Exegetisches Worterbuch zum Neuen Testament. (1:195). Grand Rapids, Mich.: Eerdmans.</ref><ref>'βάπτω; ἐμβάπτω: to dip an object in a liquid—''to dip in.'', Louw, J. P., & Nida, E. A. (1996, c1989). Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (1:522). New York: United Bible societies.</ref> a verb used of the partial dipping of a morsel held in the hand into wine or of a finger into spilled blood.<ref>"In the LXX βάπτειν...is used for the dipping of the morsel in wine at Ju. 2:14, ...of the finger in blood in the Torah of sacrifices at Lv. 4:6, 17 etc.", Theological dictionary of the New Testament. 1964–c1976. Vols. 5–9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (1:535). Grand Rapids, MI: Eerdmans.</ref> [[File:Baptism - Marcellinus and Peter.jpg|thumb|left|upright|Fresco of a baptism from the [[Catacombs of Marcellinus and Peter]].]] A possible additional use of the verb ''baptízein'' to relate to ritual washing is suggested by [[Peter Leithart]] (2007) who suggests that Paul's phrase "Else what shall they do who are [[baptism for the dead|baptized for the dead]]?"<ref>οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν</ref> relates to Jewish ritual washing.<ref>Peter J. Leithart ''The Baptized Body'' 2007 p136 "Paul uses a distancing third person—"they" baptize for the dead. Why not "we"? Paul might well be referring to Jewish practices. Under the ceremonial laws of Torah, every washing was a washing "for the dead" (cf. Num. 19). Uncleanness was a ceremonial form of death, and through washings of various sorts the unclean dead were restored to life in fellowship with.."</ref> In Jewish Greek the verb ''baptízein'' "baptized" has a wider reference than just "baptism" and in Jewish context primarily applies to the masculine noun ''baptismós'' "ritual washing"<ref>{{cite web|url=http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G909&t=KJV |title=masculine noun baptismos 4x NT uses |publisher=Blueletterbible.org |access-date=April 13, 2014}}</ref> The verb ''baptízein'' occurs four times in the Septuagint in the context of ritual washing, ''baptismós''; Judith cleansing herself from menstrual impurity, [[Naaman]] washing seven times to be cleansed from [[leprosy]], etc.<ref>Philippe Wolff ''Baptism: The Covenant and the Family'' 2009 p45 "This word occurs but four times in the Septuagint, and in no case with the Baptist meaning. 1st. "Judith baptized herself in a fountain of water, by the camp." (Judith xii. 7.) She was then purifying herself from her uncleanness."</ref> Additionally, in the New Testament only, the verb ''baptízein'' can also relate to the neuter noun ''báptisma'' "baptism" which is a [[neologism]] unknown in the [[Septuagint]] and other pre-Christian Jewish texts.<ref>Jonathan David Lawrence ''Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature'' (Atlanta: Society of Biblical Literature, 2006), p294</ref> This broadness in the meaning of ''baptízein'' 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",<ref>ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν</ref> and "baptize" where ''báptisma'', the new Christian rite, is intended.<ref>{{Cite book |last=Bromiley |first=Geoffrey William |url=https://books.google.com/books?id=wo8csizDv0gC&dq=and+%22baptize%22+where+b%C3%A1ptisma%2C+the+new+Christian+rite%2C+is+intended&pg=PA423 |title=The International Standard Bible Encyclopedia |date=1979 |publisher=Wm. B. Eerdmans Publishing |isbn=978-0-8028-3781-3 |language=en}}</ref> ===Derived nouns=== Two nouns derived from the verb ''baptízō'' (βαπτίζω) appear in the New Testament: the masculine noun ''baptismós'' (βαπτισμός) and the neuter noun ''báptisma'' (βάπτισμα): * ''baptismós'' (βαπτισμός) refers in Mark 7:4 to a water-rite for the purpose of purification, washing, cleansing, of dishes;<ref name=Arndt>Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English Lexicon of the New Testament and Other Early Christian Literature, (3rd ed.) (165). Chicago: University of Chicago Press</ref><ref name="Friberg"/> in the same verse and in Hebrews 9:10 to Levitical cleansings of vessels or of the body;<ref>Theological Dictionary of the New Testament. 1964–c1976. Vols. 5–9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin. (G. Kittel, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (1:545). Grand Rapids, MI: Eerdmans.</ref> and in Hebrews 6:2 perhaps also to baptism, though there it may possibly refer to washing an inanimate object.<ref name="Friberg">Friberg, T., Friberg, B., & Miller, N. F. (2000). Vol. 4: Analytical Lexicon of the Greek New Testament. Baker's Greek New Testament Library (87). Grand Rapids, Mich.: Baker Books.</ref> According to [[Spiros Zodhiates]] when referring merely to the cleansing of utensils ''baptismós'' (βαπτισμός) is equated with ''rhantismós'' (ῥαντισμός, [[aspersion|"sprinkling"]]), found only in Hebrews 12:24 and Peter 1:2, a noun used to indicate the symbolic cleansing by the Old Testament priest.<ref name=Zodhiates/> * ''báptisma'' (βάπτισμα), which is a [[neologism]] appearing to originate in the New Testament, and probably should not be confused with the earlier Jewish concept of ''baptismós'' (βαπτισμός),<ref name="autogenerated2">Zodhiates, S. (2000, c1992, c1993). The Complete Word Study Dictionary : New Testament (electronic ed.) (G908). Chattanooga, TN: AMG Publishers.</ref> Later this is found only in writings by Christians.<ref name=Arndt/> In the New Testament, it appears at least 21 times: ** 13 times with regard to the rite practised by [[John the Baptist]];<ref>{{Bibleverse|Matthew|3:7}}, {{Bibleverse|Matthew|21:25}}; {{Bibleverse|Mark|1:4}}, {{Bibleverse|Mark|11:30}}; {{Bibleverse|Luke|3:3}}, {{Bibleverse|Luke|7:29}}, {{Bibleverse|Luke|20:4}}; {{Bibleverse|Acts|1:22}}, {{Bibleverse|Acts|10:37}}, {{Bibleverse|Acts|13:24}}, {{Bibleverse|Acts|18:25}}, {{Bibleverse|Acts|19:3–4}})</ref> ** 3 times with reference to the specific Christian rite<ref>{{Bibleverse|Romans|6:4}}, {{Bibleverse|Ephesians|4:5}}, {{Bibleverse|1 Peter|3:21}}</ref> (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 ''baptismós'' than vice versa);<ref>{{cite book|url=https://books.google.com/books?id=7N0m_JAYvxUC&pg=PA137 |first=Outi |last=Leppä |title=The Making of Colossians |publisher=Vandenhoeck & Ruprecht |year=2005 |isbn=978-3-525-53629-2 |page=137 |access-date=April 13, 2014}}</ref> ** 5 times in a metaphorical sense.<ref>{{Bibleverse|Matthew|20:22–23}}, {{Bibleverse|Mark|10:38–39}}, {{Bibleverse|Luke|12:50}}</ref> * Manuscript variation: In Colossians, some manuscripts have neuter noun ''báptisma'' (βάπτισμα), but some have masculine noun ''baptismós'' (βαπτισμός), and this is the reading given in modern critical editions of the New Testament.<ref>{{Cite web |title=Seite nicht gefunden :: bibelwissenschaft.de |url=https://www.bibelwissenschaft.de/de/404-seite-nicht-gefunden/ |access-date=2023-05-02 |website=www.bibelwissenschaft.de |edition=27th}}</ref> If this reading is correct, then this is the only New Testament instance in which ''baptismós'' (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.<ref name="Friberg"/> * The feminine noun ''baptisis'',<ref>[[LSJ]] {{cite web| url = https://www.perseus.tufts.edu/hopper/morph?l=ba%2Fptisin&la=greek&prior=th\n#Perseus:text:1999.04.0057:entry=ba/ptisis-contents| title = baptisis}}</ref> along with the masculine noun ''baptismós''<ref>[[LSJ]] {{cite web| url = https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0057%3Aentry%3Dbaptismo%2Fs| title = baptismos}}</ref> both occur in Josephus' Antiquities (J. AJ 18.5.2) relating to the murder of John the Baptist by Herod.<ref>{{Cite web |title=Flavius Josephus, Antiquitates Judaicae, *ta/de e)/nestin e)n th={{!}} ih tw=n *)iwsh/pou i(storiw=n th=s *)ioudai+kh=s a)rxaiologi/as., Whiston chapter 5, Whiston section 2 |url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus:abo:tlg,0526,001:18:5:2&lang=original |access-date=2023-05-02 |website=www.perseus.tufts.edu}}</ref><ref>{{Cite web |title=Flavius Josephus, Antiquities of the Jews, Book 18, Whiston chapter 5, Whiston section 2 |url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0146:book=18:whiston%20chapter=5:whiston%20section=2 |access-date=2023-05-02 |website=www.perseus.tufts.edu}}</ref> This feminine form is not used elsewhere by Josephus, nor in the New Testament.<ref>James D. G. Dunn ''Jesus remembered'' 2003 p256</ref> ===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.<ref>{{Cite web |url=https://www.womendeacons.org/the-woman-deacons-role-at-baptism/ |title=The Woman Deacon's role at Baptism |access-date=June 23, 2022| publisher=Wijngaards Institute for Catholic Research}}</ref> Typical of these is [[Cyril of Jerusalem]] who wrote "On the Mysteries of Baptism" in the 4th century (c. 350 AD): {{blockquote|Do you not know, that so many of us as were baptized into Jesus Christ, were baptized into His death? etc... for you are not under the Law, but under grace. 1. Therefore, I shall necessarily lay before you the sequel of yesterday's Lecture, that you may learn of what those things, which were done by you in the inner chamber, were symbolic. 2. As soon, then, as you entered, you put off your tunic; and this was an image of putting off the old man with his deeds.<ref>{{bibleverse|Colossians|3:9}}</ref> Having stripped yourselves, you were naked; in this also imitating Christ, who was stripped naked on the Cross, and by His nakedness put off from Himself the principalities and powers, and openly triumphed over them on the tree. For since the adverse powers made their lair in your members, you may no longer wear that old garment; I do not at all mean this visible one, but the old man, which waxes corrupt in the lusts of deceit.<ref>{{bibleverse|Ephesians|4:22}}</ref> May the soul which has once put him off, never again put him on, but say with the Spouse of Christ in the Song of Songs, I have put off my garment, how shall I put it on?<ref>{{bibleverse|Song of Songs|5:3|}}</ref> O wondrous thing! You were naked in the sight of all, and were not ashamed; for truly ye bore the likeness of the first-formed Adam, who was naked in the garden, and was not ashamed. 3. Then, when you were stripped, you were anointed with exorcised oil, from the very hairs of your head to your feet, and were made partakers of the good olive-tree, Jesus Christ. 4. After these things, you were led to the holy pool of Divine Baptism, as Christ was carried from the Cross to the Sepulchre which is before our eyes. And each of you was asked, whether he believed in the name of the Father, and of the Son, and of the Holy Ghost, and you made that saving confession, and descended three times into the water, and ascended again; here also hinting by a symbol at the three days burial of Christ.... And at the self-same moment you were both dying and being born;<ref>Cyril of Jerusalem, Catechetical Lecture 20 (On the Mysteries. II. of Baptism) {{Bibleverse|Romans|6:3–14}} http://www.newadvent.org/fathers/310120.htm</ref>|author=Cyril of Jerusalem|title=Catechetical Lecture 20 (On the Mysteries. II. of Baptism)|source=Romans 6:3–14}} The symbolism is threefold: 1. Baptism is considered to be a form of rebirth—"by water and the Spirit"<ref name="bibleverse|John|3:5">{{bibleverse|John|3:5}}</ref>—the nakedness of baptism (the second birth) paralleled the condition of one's original birth. For example, 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: : {{Blockquote|For nothing perceivable was handed over to us by Jesus; but with perceivable things, all of them however conceivable. This is also the way with the baptism; the gift of the water is done with a perceivable thing, but the things being conducted, i.e., the rebirth and renovation, are conceivable. For, if you were without a body, He would hand over these bodiless gifts as naked [gifts] to you. But because the soul is closely linked to the body, He hands over the perceivable ones to you with conceivable things. (Chrysostom to Matthew, speech 82, 4, c. 390 A.D.)}} 2. 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. [[File:Rosa Hagström & Lars Ridderstedt II 1948.jpg|thumb|upright|Long laced gown worn at a typical Lutheran baptism in Sweden in 1948]] 3. As 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) 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.{{citation needed|date=February 2021}} In certain Christian denominations, the individual being baptized receives a [[cross necklace]] that is worn for the rest of their life as a "sign of the triumph of Christ over death and our belonging to Christ" (though it is replaced with a new cross pendant if lost or broken).<ref name="Samaan2010"/><ref name="Konstantopoulos2017"/> This practice of baptized Christians wearing a cross necklace at all times is derived from Canon 73 and Canon 82 of the [[Third Council of Constantinople|Sixth Ecumenical Council (Synod) of Constantinople]], which declared: {{blockquote|...all the [[Sunday School|Church (Sunday) School]] children [must] wear a cross knowing how spiritually beneficial it is for them. By wearing a cross the child is protected from evil forces, it invites the grace of the Holy Cross of Christ, it brings His Divine blessing upon the child, it gives the child a sense that he or she belongs to Christ, that he or she has a special identity, that of a Christian, it is a reminder that Christ is always with him/her, it reminds the child that Jesus died on the Cross to save him/her, that Jesus Christ is our Only Savior and the True God. By wearing a cross the child feels the love of God and gives the child hope and strength to overcome any obstacle in his or her life.<ref name="Konstantopoulos2017"/>|author=Konstantopoulos|source=2017}} Summary: Please note that all contributions to Christianpedia may be edited, altered, or removed by other contributors. If you do not want your writing to be edited mercilessly, then do not submit it here. 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