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 (traditio precis). The creed given in Rome was the so-called Apostles’ Creed, originally compiled as we now have it to exclude Marcionites. In the East various other symbols were used. (e) There followed an act of unction, made in the East with the oil of the catechumens blessed only by the priest, in the West with the priest’s saliva applied to the lips and ears. The latter was accompanied by the following formula: “Effeta, that is, be thou opened unto odour of sweetness. But do thou flee, O Devil, for the judgment of God is at hand.” (f) Renunciation of Satan. The catechumens turned to the west in pronouncing this; then turning to the east they recited the creed. (g) They stepped into the font, but were not usually immersed, and the priest recited the baptismal formula over them as he poured water, generally thrice, over their heads. (h) They were anointed all over with chrism or scented oil, the priest reciting an appropriate formula. Deacons anointed the males, deaconesses the females. (i) They put on white garments and often baptismal wreaths or chaplets as well. In some churches they had worn cowls during the catechumenate, in sign of repentance of their sins. (j) They received the sign of the cross on the brow; the bishop usually dipped his thumb in the chrism and said: “In name of Father, Son and Holy Ghost, peace be with thee.” In laying his hands on their heads the bishop in many places, especially in the West, called down upon them the sevenfold spirit. (k) The first communion followed, with milk and honey added. (l) Usually the water in the font was exorcized, blessed and chrism poured into it, just before the catechumen entered it. (m) Easter was the usual season of baptism, but in the East Epiphany was equally favoured. Pentecost was sometimes chosen. We hear of all three feasts being habitually chosen in Jerusalem early in the 4th century, but fifty years later baptisms seem to have been almost confined to Easter. The preparatory fasts of the catechumens must have helped to establish the Lenten fast, if indeed they were not its origin.

Certain features of baptism as used during the earlier centuries must now be noticed. They are the following:—(1) Use of fonts; (2) Status of baptizer; (3) Immersion, submersion or aspersion; (4) Exorcism; (5) Baptismal formula and trine immersion; (6) The age of baptism; (7) Confirmation; (8) Disciplina arcani; (9) Regeneration; (10) Relation to repentance; (11) Baptism for the dead; (12) Use of the name; (13) Origin of the institution; (14) Analogous rites in other religions.

1. Fonts.—The New Testament, the Didachē, Justin, Tertullian and other early sources do not enjoin the use of a font, and contemplate in general the use of running or living water. It was a Jewish rule that in ablutions the water should run over and away from the parts of the body washed. In acts of martyrdom, as late as the age of Decius, we read of baptisms in rivers, in lakes and in the sea. In exceptional cases it sufficed for a martyr to be sprinkled with his own blood. But a martyr’s death in itself was enough. Nearchus (c. 250) quieted the scruples of his unbaptized friend Polyeuctes, when on the scaffold he asked if it were possible to attain salvation without baptism, with this answer: “Behold, we see the Lord, when they brought to Him the blind that they might be healed, had nothing to say to them about the holy mystery, nor did He ask them if they had been baptized; but this only, whether they came to Him with true faith. Wherefore He asked them, Do ye believe that I am able to do this thing?”

Tertullian (c. 200) writes (de Bapt. iv.) thus: “It makes no difference whether one is washed in the sea or in a pool, in a river or spring, in a lake or a ditch. Nor can we distinguish between those whom John baptized (tinxit) in the Jordan and those whom Peter baptized in the Tiber.” The custom of baptizing in the rivers when they are annually blessed at Epiphany, the feast of the Lord’s baptism, still survives in Armenia and in the East generally. Those of the Armenians and Syrians who have retained adult baptism use rivers alone at any time of year.

The church of Tyre described by Eusebius (H.E. x. 4) seems to have had a font, and the church order of Macarius, bishop of Jerusalem (c. 311–335), orders the font to be placed in the same building as the altar, behind it and on the right hand; but the same order lays down that a font is not essential in cases of illness for “the Holy Spirit is not hindered by want of a vessel.”

2. Status of Baptizer.—Ignatius (Smyrn. viii.) wrote that it is not lawful to baptize or hold an agapē (Lord’s Supper) without the bishop. So Tertullian (de Bapt. xvii.) reserves the right of admitting to baptism and of conferring it to the summus sacerdos or bishop, Cyprian (Epist. lxxiii. 7) to bishops and priests. Later canons continued this restriction; and although in outlying parts of Christendom deacons claimed the right, the official churches accorded it to presbyters alone and none but bishops could perform the confirmation or seal. In the Montanist churches women baptized, and of this there are traces in the earliest church and in the Caucasus. Thus St Thekla baptized herself in her own blood, and St Nino, the female evangelist of Georgia, baptized king Mirian (see “Life of Nino,” Studia Biblica, 1903). In cases of imminent death a layman or a woman could baptize, and in the case of new-born children it is often necessary.

3. Immersion or Aspersion.—The Didachē bids us “pour water on the head,” and Christian pictures and sculptures ranging from the 1st to the 10th century represent the baptizand as standing in the water, while the baptizer pours water from his hand or from a bowl over his head. Even if we allow for the difficulty of representing complete submersion in art, it is nevertheless clear that it was not insisted on; nor were the earliest fonts, to judge from the ruins of them, large and deep enough for such an usage. The earliest literary notices of baptism are far from conclusive in favour of submersion, and are often to be regarded as merely rhetorical. The rubrics of the MSS., it is true, enjoin total immersion, but it only came into general vogue in the 7th century, “when the growing rarity of adult baptism made the Gr. word  ) patient of an interpretation that suited that of infants only.” The Key of Truth, the manual of the old Armenian Baptists, archaically prescribes that the penitent admitted into the church shall advance on his knees into the middle of the water and that the elect one or bishop shall then pour water over his head.

4. Exorcism.—The Didachē and Justin merely prescribe fasting, the use of which was to hurry the exit of evil spirits who, in choosing a nidus or tenement, preferred a well-fed body to an emaciated one, according to the belief embodied in the interpolated saying of Matt. xvii. 21: “This kind (of demon) goeth not forth except by prayer and fasting.” The exorcisms tended to become longer and longer, the later the rite. The English prayer-book excludes them, as it also excludes the renunciation of the devil and all his angels, his pomps and works. These elements were old, but scarcely primitive; and the archaic rite of the Key of Truth (see ) is without them. Basil, in his work On the Holy Spirit, confesses his ignorance of how these and other features of his baptismal rite had originated. He instances the blessing of the water of baptism, of the oil of anointing and of the baptizand himself, the use of anointing him with oil, trine immersion, the formal renunciation of Satan and his angels. All these features, he says, had been handed down in an unpublished and unspoken teaching, in a silent and sacramental tradition.

5. The Baptismal Formula.—The trinitarian formula and trine immersion were not uniformly used from the beginning, nor did they always go together. The Teaching of the Apostles, indeed, prescribes baptism in the name of Father, Son and Holy Ghost, but on the next page speaks of those who have been baptized into the name of the Lord—the normal formula of the New Testament. In the 3rd century baptism in the name of Christ was still so widespread that Pope Stephen, in opposition to Cyprian of Carthage, declared it to be valid. From Pope Zachariah (Ep. x.) we learn that the Celtic missionaries in baptizing omitted one or more persons of the Trinity, and this was one of the reasons why the church of Rome anathematized