Baptism

[Fr. baptême, Gr. baptismos, a dipping.] ( Theol.) A sacrament acknowledged by almost all the Christian churches. B. was usual with the Jews even before Christ, and every converted heathen was not only circumcised, but also washed, as a symbol of his enr trance into the new religion, purified from the stains of his former life. From this B. of proselytes, however, that of St. John differed, because he baptized Jews also, as a symbol of the nece ity of perfect purification from sin. Je sus himself was baptized by John. Christ never baptized, but directed his disciples to administer this rite to the converts, using the following words: "Go ye, therefore, and teach all nations, baptizing them in the name of the Fa ther, and of the Son, and of the Holy Ghost, ( Matt . xxviii 19.) In the time of the apostles, the form of the B. was very simple. The person to be baptized was dipped in a river or ve el, with the words which Christ had ordered, and to expre more fully his change of character, generally adopted a new name. The Greek Church retained this custom; but the Western Church adopted, in the 13th century, the mode of baptism by sprinkling, which has been continued by the Protestants, the Baptists (q. v.) only excepted. The introduction of this mode of baptism was owing to the great inconvenience which arose from the immersion of the whole body in the northern climates of Europe. The custom of sprinkling thrice, in the administration of the rite, spread with the diffusion of the doctrine of the Trinity. In the first centuries of the Christian særa, when, generally speaking, adults only joined the new sect, the converted (Catechumens, q. v.) were diligently instructed; the power of this sacrament to procure perfect remi ion of sins was taught, and while some converts delayed their baptism from a feeling of sinfulne not yet removed, others did the same from the wish to gratify corrupt desires a little longer, and to have their sins forgiven all at once. But the doctrine of St. Augustine, that the unbaptized were irrevocably damned, changed this delay into haste, and made the baptism of children general. The death of a martyr, however, who perished while yet a catechumen, was accounted equally effectual for salvation with baptism. This was called baptism a sanguinis , (baptism of blood.) When, in the 5th century, Christianity became more firmly established, and the fear of the relapse of Christian proselytes into their former faith, which had so often occurred in the period of persecution, diminished, the baptism of children became still more general, and is now the common custom of Christians, with the exception of the Baptists. - As baptism is a sacrament, and considered by the Catholics so very efficacious, the Roman Church has strictly prohibited the re-baptism of baptized heretics, on their conversion to Catholicism. Anti-Trinitarians, only, are to be baptized again. Protestants, of course, acknowledge the validity of the baptim of other Protestant sects, as well as of that of the Catholic Church. The Roman and Greek Catholics consecrate the water of baptism, but Protestants do not. Even in the ancient church, every person, when baptized, was attended by a Christian friend of the same sex, who became responsible for the faith of the new Christian, and promised to take care of his spiritual welfare. The form still remains, though the promise is not very strictly complied with in most cases. After baptism in the Catholic Church, the baptized person receives milk and honey, as a symbol of his spiritual youth; and the spiritual privileges which he acquires as a Christian are all indicated by symbols; thus the salt of wisdom is given, the garment of innocence is put on, . The Catholic Church acknowledges three kinds of baptism, that of water, fire, and blood, ( baptism a fluminis, flam in is, sanguinis.) The first is the common one; the second is perfect love of God, connected with a sincere and ardent desire to be baptized; the third is the martyrdom of a catechumen for the Christian faith. All three are equal in their effect. The Roman Church acknowledges, that all persons not baptized are damned, even infants; but it does not state what they are to suffer; for even St. Augustine, the sternest and severest preacher of this doctrine, deemed it hard that those who had not yet sinned should be damned for eternity in consequence of the sin of Adam; and he thinks that their suffering will be slight. Some scholastic theologians have thought that the pain they were to endure would consist in separation from God. The Jansenists believed in the total damnation of infants not baptized. Dante, who so strictly adhered to the dogmas of his church, but always retained his sensibility to the feelings of humanity, gives, in the 4th canto of his Inferno , a place to all virtuous heathens, and infants not baptized, separate from the other part of hell: and it is easily seen with what reluctance he placed them there. - The Friends (Quakers) reject all outward B. Baptis'mal, a. [Fr. baptismal.] Pertaining to baptism, "When we undertake the baptismal vow." - Hammond. Baptis'mally, adv . In a baptismal manner. Bap'tist, n. [Lat. baptist a .] One who baptizes. - John, the forerunner of Christ. One of the sect of BAPTIS18, 4. v. Baptistery, n. [Gr. baptisterion, a large basin or bath.] ( Arch .) A large building designed for the administration of baptism. In early ages, baptism was performed by immersion, and the place used for the purpose was a pond or stream; but in the middle of the 3d century, distinct or insulated houses were erected for the ceremony. The B. was an octagon or circular building, covered with a cupola roof, and adjacent to the church, but not forming a part of it. The most ancient B. is that of S. Giovanni in Fonte, at Rome, said to have been erected by Const an tine the Great. The most celebrated are those of Florence and Pisa. This last (see Fig . 169) is circular; its diameter is 116 feet; the walls are 8 ft. high, and the building is raised on 3 steps, and surmounted by a dome in the shape of a pear. This dome, which is covered with lead, is intersected by long Ines of very prominent fretwork, terminating in another dome, above which is the statue of St. John. The pro- | portions of the interior are admirable: 8 granite columns, placed between 4 piers, decorated with pilasters, are arranged round the basement story; these support a 2d order of piers, similarly arranged, on which rests the dome. In the middle of the B. is a large octagonal basin of marble, raised on 3 steps. - The most remarkable features of the B. of Florence are the bas-reliefs of its three magnificent bronze doors, executed by Andrea of Pisa, and Lorenzo Ghiberti. - See FONT. IMG:content-0528.png:[graphic]