THE NEW SCHAFF-HERZOG
W R. Powers, Irenwus and Infant Baptism, in American Presbyterian and Theological Review, 1867, pp. 239-267; \Y Hodges, Baptism Tested by Scripture and Hist, New York, 1S74; J. A. Martigny, Dictionnaire des antiquitcs chrHiennes, " Bapteme," " Fideles," Paris, 1877; J. Corblet, Histoire dogmatique, liturgique et archiologique du sacrement du bapteme, 2 vols., Paris, 1881-S2 (contains a copious bibliography); H. M. Dexter, The True Story of John Smyth the Se-Baptist, Boston, 1SS1; A. P. Stanley, Christian Institutions, London, 1884; P. Schaff, The Oldest Church Manual, pp. 29-57, New York, 1886; C. W Bennett, Christian Archaology, pp. 389-415, London, LS95; L. Duchesne, Autonomies ecclesiastiques, Kglises scparces, p. 93, Paris, 1896; idem, Les Origines du culte chrctien, ib. 189S, Eng. transl., London, 1903; W. H. Whitsitt, A Question in Baptist History, Louisville, 1896;
B. Dorholt, Das Taufsymbolum der alten Kirche nach Ursprung und Entwicklung, Paderborn, 1898; H. Marucchi, Elements d'archcologie chretienne, i, 2S2, Brussels, 1899; J. S. Axtell, The Mystery of Baptism, New York, 1901;
C. F. Rogers, Early Hist, of Baptism, in Studia Biblica el Ecclesiastica, v, 4, Oxford, 1903; F. M. Rendtorff, Die Taufeim Urchristentum, Leipsic, 1905; Schurer, Geschichte, ii, 129 sqq., Eng. transl., II, ii, 319 sqq. (deals with Judaic baptism); DCA, i, 150-178 (condensed, but lucid); the works on church hist, and hist, of doctrine; Schaff, Creeds, vols, ii, iii (for credal statements).
On IV 3, the following may be cited: A. Carson, Baptism in its Mode and Subjects, Philadelphia, 1857 (an extended discussion with replies to various writers); T. J. Conant, Meaningand Use of Baptizein, New York, 1860 (an exhaustive list of passages in Greek literature); J. C. Chrystal, Hist, of the Modes of Christian Baptism, Philadelphia, 1861 (argues for trine immersion); R. Ingham, A Handbook on Christian Baptism, 2 parts, London, 1865- 71; W. Cathcart, The Baptism of the Ages, Philadelphia,
1878 (citations from documents of different periods); H. S. Burrage, The Act of Baptism, ib. 1879 (collection from all the centuries showing the usage of each period);
D. B. Ford, Studies on the Baptismal Question, Boston,
1879 (reviews Dale's works, ut sup.); N. Fox, Rise of the Use of Pouring for Baptism, in Baptist Quarterly Review, Oct., 1882; A. P. Stanley, ut sup., chap. 1; J. M. Frost, Pedo-Baptism, is it from Heaven or of Men? Philadelphia, 18^9; A. H. Newman, Hist, of Anti-Pedobaptism, ib! 1896; A. Rauschenbusch, Die Entstehung der Kindertaufe im 3 Jahrhundert und die Wiedereinfiihrung der biblischen Taufe im 17 Jahrhundert, Hamburg, 1898.
BAPTISM FOR THE DEAD: A custom mentioned by Paul in I Cor. xv, 29. It probably consisted in the vicarious baptism of a living Christian for a catechumen who had died unbaptized, the latter being thereby accounted as baptized and so received into bliss. It is doubtful if the custom was ever widely prevalent and it seems soon to have died out in the Church, although kept alive by Marcionites, Montanists, and other heretics (cf. Chrysostom, Horn., xl, on I Cor.; Epiphanius, Ear., xxviii, 6). The sixth canon of the Synod of Hippo in 393 forbade the practise. It is observed by the Mormons at the present day.
Objection is made to this interpretation on the ground that Paul would not have referred to such a practise with even a tacit approval, and that the practise is in sheer contradiction to Paul's doctrine of justification and baptism. Epiphanius, Calvin, Flacius, Estius, and others interpreted the Greek huper ton nekron in the passage mentioned to mean "when about to die," "on their deathbed."
Another interpretation regards ton nekrOn as referring to bodies, the baptism of which, on the supposition that they are mortal, would be useless. Another ingenious interpretation refers huper ton nekron to the imminent danger of violent
death at the hands of unbelieving persecutors incurred by those making a public profession of their faith in baptism. " What is the use of incurring such danger if there is to be no resurrection?"
Bibliography: R. J. Cooke, in Methodist Review, xlix(1889), 100; J. W Horsley, in Newbery House Magazine, June, 1889; DB, i, 245; and the commentaries on I Cor. xv, 29.
BAPTISM BY HERETICS. See Heretic Baptism.
BAPTISM WITH THE HOLY GHOST AND WITH FIRE: A figurative expression used by John the Baptist (Matt, iii, 11; Luke iii, 16) and understood to refer to the descent of the Holy Spirit on the Day of Pentecost (Acts ii, 1 sqq.- cf i, 5).
BAPTISMAL REGENERATION. See Regeneration.
BAPTISTERY: A building or a portion of a church used for administering baptism. The history and institution of baptisteries is naturally connected with the development of the baptismal form. Immersion, which was customary in the ancient Church, required a basin of the requisite depth, and the custom of solemn seasons for baptism made necessary a considerable space for the reception of the numerous neophytes. The atrium and impluvium of the antique dwelling, in which divine service was held for nearly two centuries (see Architecture, Ecclesiastical, I, § 2), appeared first of all as fit for it and were used in the beginning for the performance of the rite (cf. Schultze, p. 51). The neophyte, after having received baptism, was led from the atrium to the congregation assembled in the adjoining space. But when the atrium became merely the vestibule of the basilica, being an open court besides, buildings were Early Bap- erected as early as the fourth century tisteries. exclusively for the administration of baptism (Gk. baptisteria, photisteria, Lat. fontes, fontes baptisterii). As a rule these buildings were near the choir (as in St. Sophia in Constantinople, and the baptisterium of the Lateran basilica), or toward the west (orthodox baptisterium at Ravenna), or on the west-front (Grado, Parenzo). Sometimes a location in the immediate neighborhood of the church was not considered necessary or could not be obtained from local reasons (Arian baptisterium at Ravenna). An open or covered gallery often connected the two buildings (Torcello, Aquileia, and elsewhere).
Baptisteries are almost exclusively buildings with central arrangement of circular or polygonal plan; the rectangular form is rare. The walls were supplied with recesses, or a lower passage-way surrounded an elevated central structure supported by columns and roofed with a dome. The development of the baptismal rite from the fourth century and practical considerations in general Form and necessitated the addition of other Structure, rooms, as a vestibule (Gk. vroaulios oikos, esoteros oikos, Lat. atrium; Lateran, Nocera), a dressing-room, and more especially, a school-room (Gk. kalvchoumenon). In such rooms