BAPTISM, CHRISTIAN. A word formed from a Greek root meaning " to dip," and used as a special designation of one of the rites of the Christian Church. The practice seems to have been suggested by the Jews, who removed ceremonial uncleanness by bathing the body In water and required Gentiles to be baptised on becoming Jewish proselytes. But the rite, it is claimed, assumed a new significance. Whereas Jewish baptism was thought of only as a means of getting rid of ceremonial unclean ness, Christian baptism was regarded as "a baptism of repentance for the remission of sins." Jesus allowed himself to be baptised by John the Baptist. He did not himself baptise, however, and it has been questioned whether he himself instituted the rite. True, he is repre sented as having done so. In Matthew xxviii. 19, he Is represented as saying to his disciples when he appeared to them after his crucifixion " Go ye, therefore, and make disciples of all the nations, baptizing them Into the name of the Father and of the Son and of the Holy Ghost." In Mark xvi. le) we are told that he said: " He that believeth and is baptized shall be saved; but he that disbelieveth shall be damned." But there is evidence that the passage Matthew's Gospel has been edited, and the passage in Mark's Gospel belongs to the last twelve verses which are widely recognised now to be a later addition. At any rate, the Christian community adopted the rite at an early date. When Peter appealed to the multitude on the day of Pentecost, saying, " Repent ye, and be baptized, each one of you, in the name of Jesus Christ for the remission of your sins, and ye shall receive the gift of the Holy Spirit " (Acts ii. 38), about three thousand persons are said to have been baptized. We need not suppose that people were required always to immerse themselves. The pouring of water on the head would no doubt often suffice. The Greek word for " to baptize " (Bcurrqcv) could be used in a wide sense. It sometimes meant simply " to wash " (cp. Luke xi. 3S; Mark vii. 4; Hebrews ix. 10). Persons were baptized at first " in the name of Jesus Christ " (Acts ii. 38, x. 48) or " in the name of the Lord Jesus " (Acts viii. 10, six. 5). Afterwards, with the development of the doctrine of the Trinity, they were baptized " in the name of the Father and of the Son and of the Holy Ghost " (cp. Justin Martyr, Apol. i. 61). In Colossians ii. 11 f. St. Paul seems to compare baptism with circumcision. Since Jewish boys were circumcised on the eighth day after birth, this seems to suggest that infants were baptised in the early Christian community (cp. the references to " house holds " in Acts xvi. 15, 31-33, I. Corinthians I. 16). Towards the end of the second century we hear almost everywhere of " Catechumens." This was the name given to adult converts who were being prepared for baptism. The rite of initiation from the time of the apostles " included two principal parts : the bath, or baptism with water, and the laying on of hands. The first rite conveyed the special gift of remission of sin; it was the symbol of the purification of the soul, by con version and grafting into Jesus; the second rite carried with it sanctification by the descent of the Holy Ghost upon the soul of the neophyte. As time went on, other ceremonies were Introduced. Tertullian speaks not only of baptism and the laying on of hands, but also mentions unction, the consignation or imposition of the sign of the cross, and lastly, a mixture of milk and honey given the newly initiated to drink. And as he adds that all these
ceremonies were practised by the Marcionites, they must date back at least to the first half of the second century " (Louis Duchesne). At baptism the catechumens " were required to renounce publicly, before the whole Christian assembly, Satan, his pomps, and his works, which meant, in fact, paganism, its worship and its lax morality. Then they declared their faith in Jesus Christ, and in token thereof they recited a profession of faith." This pro fession of faith was a form of the Apostles' Creed. The ancient ceremonial is largely retained in the Roman Catholic Church. " The priest meets the child at the door of the church; drives the devil from him; breathes thrice upon his face, to signify the new spiritual life which is to be breathed into his soul: puts salt into his mouth, as a sign that be is to be freed from the corruption of sin; signs him on the forehead and breast with the sign of the cross, and leads him into the temple of God. The recipient then, through his sponsors, professes his faith by reciting the Creed and the Onr Father. Then the priest exorcises the child; anoints his ears and nostrils with spittle—after our Lord's example, who thus cured the deaf and dumb man—and asks him in three separate interrogations whether he renounces Satan, all his works, and all his pomps. He next anoints him with the oil of catechumens on the breast and between the shoulders. The ancient athletes were anointed before their contests in the arena, and in the same way the young Christian is prepared for the good fight ' which lies before him. The priest pours water three times on his head, in the form of a cross, at the same time pro nouncing the words ' I baptise thee,' etc. After baptism, chrism is put on the top of his head, to signify his union with Christ, the head of his Church; he receives a white garment, and a burning light in his hands, symbols of innocence and of the light of faith and charity " (Addis and Arnold). In the Church of England there are three forms of Service : one for the public baptism of infants, a second for the private baptism of children in houses, and a third for the baptism of those of riper years. In the public baptism of infants, the priest requests the sponsors to name the child, " and then naming it after them (if they shall certify him that the child may well endure it) he shall dip it in the water discreetly and warily, saying " the formula of baptism. " But if they certify that the child is weak, it shall suffice to pour water upon it." In practice, whether a child is weak or not, the latter method is now generally followed. After this " the priest shall make a cross upon the child's fore head " saying : " We receive this child into the congrega tion of Christ's flock, and do sign him with the sign of the cross," etc. In the baptism of those of riper years, the priest requests the godfather and godmother to name the person to be baptised, " and then shall dip him in the water, or pour water upon him." The controversies about baptism which have arisen from time to time are dealt with under separate headings. Cp. ABLUTIONS. See Encycl. Bibi; Oath. Did.; Prot. Dict.; Louis Duchesne, Hist.; Chambers' Encyci.