Full body baptism

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Baptism of a soldier by US military pastor in the Jordan River (2008)

The full body baptism is the original form of Christian baptism . It is accomplished by immersion ( immersion baptism ) or by pouring over ( infusion baptism ).

Orthodox churches and many free churches practice full-body baptism.

It was not used in the Roman Catholic Church and the Protestant regional churches in the early modern period , but is possible again today. The rule in these churches is still a reduced form of infusion baptism: water flows audibly and visibly, but only little water reaches the head of the person being baptized.

The following article deals with the water act, which is just one sequence of the entire baptismal ritual.

Whole-body baptism in the New Testament

Baptism of Christ (Byzantine mosaic, 11th century, Dafni Monastery )

The fact that baptism in the early church was carried out by immersion is particularly clear from Rom 6 : 3–4  LUT : The baptized participant in the death while submerging in the water and in the resurrection of Jesus Christ when he emerges from the water . The act of baptism creates a kind of community of fate with Jesus. Ulrich Wilckens commented: When baptized by immersion, people have the elementary experience of sinking helplessly into the flood of water and of being dependent on help and rescue; "And the experience of baptism as the reality of this salvation then becomes the basis of a basic trust that determines the whole of life in the divine saving power, which overcomes it in the midst of all helpless fear."

For the practical implementation of immersion baptism , especially in Protestant free churches, a certain interpretation of this passage from the Bible, which goes back to Bishop Gilbert Burnet (1694): “We know that the original ritual of baptism consisted of going into the water and how to be placed backward in a dead ( being laid as dead backwards all-along in them ); and then the baptized people were raised up, and so they came out of the water again. "

Baptism sites in nature

Modern Orthodox baptismal font in Philippi , at the place where Paul traditionally baptized Lydia

Antiquity

Christianity has its origins in the eastern Mediterranean , where bathing in cold water has an invigorating and refreshing aspect of the climatic conditions. In the early church they were baptized in "living water". The Didache specified that it meant running and cold water; but where such was not available, standing, warm water was sufficient. The person to be baptized was either submerged three times or stood in the shallow water and water was poured over his head three times.

Justin said in the 2nd century that those to be baptized are “taken to a place where there is water and are reborn in a kind of rebirth…; for in the name of God, the Father and Lord of all things, and in the name of our Savior Jesus Christ and the Holy Spirit, they then take a bath in water. "(First Apology, 61: Baptism)

The letter of Barnabas (11:11) mentions that they went down into the baptismal water and went up again.

According to Tertullian , it made no difference where someone was baptized: it was unimportant “whether someone was washed in the sea or in a swamp, in a river or in a spring, in a lake or in a pool of water ( in alveo ), and it there is no difference between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber. "( De baptismo , IV, 3)

Early middle ages

Baptism of the population of Kiev in the Dnieper (painting by Klawdij Wassiljewitsch Lebedew, around 1900)

In the 8th century, Boniface went back to the early days of Christianity for his mission. He baptized adults by immersing themselves in rivers. In 988 a mass baptism of the Kievan Rus took place in the Dnieper .

Otto von Bamberg had three large barrels dug in during the missionary work in Pomerania in the 12th century and a tent erected over them. Because people were baptized bare.

Modern times

Anabaptist Movement

The Anabaptist movement of the 16th century wanted to win back the early Christian baptism of believers , the external form of the baptismal act was less important. The head of the kneeling person was sprinkled or doused with water. For example, Menno Simons mentioned that baptism was performed with "a handful of water".

Konrad Grebel and his group

Immersion baptism was a peculiarity of the early Swiss Anabaptist movement. Konrad Grebel baptized Wolfgang Ulimann by submerging him near Schaffhausen in the Rhine in 1525 at his request. The chronicler Johannes Kessler wrote that Ulimann had "not been doused with a bowl of water"; thereupon the two went to the bank of the Rhine, and Ulimann was "in the Rhin of the Grebel under be stamped and covered." On Palm Sunday, April 9, 1525, Grebel baptized a large number of people from Sankt Gallen, those of Ulimann Had received baptismal classes in the sitter .

In 1526 , Huldrych Zwingli commented approvingly that the death penalty was carried out on Swiss Anabaptists by drowning in rivers : whoever is baptized “will be completely submerged; the judgment has already been made. "

Rijnsburg colleagues

Mennonites in Waterland (North Holland), also known as Kollegianten, practiced believers' baptism by immersion in the early 17th century. According to the traditional view, Richard Blunt received his baptism from them, which he then passed on to the English Baptists. The collegues, whose center was the city of Rijnsburg , first performed the immersion baptism in the vat of a tanner, but later they baptized in the Vliet in a publicly visible manner .

Mennonite reform movements

The so-called Dompelaars had their own church in Hamburg-Altona since 1708 and used a pond near Barmbek for full-body baptisms. Some of the Krefeld Dompelaars emigrated to Pennsylvania in 1719 ( Schwarzenauer Brothers , Dunkers).

Baptists

For some of the British Baptists ( Particular Baptists ) it was important in the 17th century to carry out the baptismal act according to the biblical model. Richard Blunt baptized a group of 53 believers by immersion in January 1642. There were a variety of forms of baptism among early British Baptists. Some groups continued to practice pouring baptism.

Outsiders often reacted negatively to the immersion baptism. It was particularly unusual for a woman in 17th century England to submerge in the water, no matter how clothed. The early Baptists therefore made efforts to satisfy propriety.

The following description of a baptism in Whittlesford in 1767 shows the typical sequence of a Baptist baptism of the 18th century. The Baptist Churches of Cambridge and Saffron Walden were able to use a branch of the River Cam for full-body baptism:

  • After a service on the banks of the river, men and women retired to different changing rooms.
  • The male baptized men wore a long, white, belted robe weighted with lead at the hem and a white cap instead of a cloak over their normal clothing.
  • The female baptized wore their usual clothes, albeit in white, the outer garments were pinned to the stockings and the hems were weighted with lead.
  • After a song and a speech, the preacher (who wore a black scholarly coat) led the oldest person to be baptized by the hand into the water, to a suitable, deep spot. There he spoke the Trinitarian baptismal formula and once immersed the believer in the river.
  • Assistants helped the baptized back to shore.

present

Russian Orthodox baptism in the Fiagdon River, North Ossetia (2008)
Baptist baptism in the sea near Vladivostok (2008)

Orthodox churches

It is basically possible to baptize in places in nature (river, lake, sea). This is to be distinguished from immersion in water to commemorate the baptism of Jesus in the Jordan ( see: Great Consecration of Water , Qasr al-Yahud ).

  • In Russia, since the end of the Soviet Union, baptisms have often taken place in rivers, with hundreds of people of all ages being completely submerged three times by priests or bishops. This happens mainly on July 28, the commemoration day of the baptism of the Kievan Rus. The Moscow Patriarchate supports this emerging tradition.
  • In the Ethiopian Orthodox Church , adult baptism takes place in the morning if possible. The priest accompanies the person to be baptized to a river or pond and submerges him three times completely, in the name of the Father, the Son and the Holy Spirit. If such a baptismal site is not available, the priest pours water over the person to be baptized three times. If the body has been completely doused, this ritual replaces immersion.

Free Churches

In many free churches the person to be baptized is only immersed once. The baptism can take place in a body of water, but also in a swimming pool or a baptismal font.

For the Federation of Free Evangelical Congregations , for example, the following sequence is seen as typical: The baptized person dressed in white goes into the water, where he is received by the Baptist. The latter places his left hand on the head of the person to be baptized and speaks the trinitarian formula. Then he briefly submerges him in the water, either backwards or vertically downwards, and lifts him up again out of the water, often with the vote: “Peace be upon you!” In some congregations, the worshipers applaud and express their joy baptism.

Evangelical regional churches

The new christening day of the VELKD and the UEK (draft for testing, 2018) provides for the possibility of a christening festival in nature. Since the baptismal service is generally public, this must also be guaranteed for a celebration in nature. In addition to the option of drawing water and baptizing in the traditional way at a baptismal station, there is also the option of baptizing in a river or lake: The baptized (older children, young people or adults) stand up to their knees in the water and become poured over or submerged.

The Wurttemberg State Church changed their discipline as first member of the EKD Church in 2018 to enable the full body baptism for young and adult baptized in January of 2019. "This newly introduced form of baptism is based on the early Christian baptism practice and should therefore be carried out especially for baptisms outdoors on flowing water." According to Lutheran tradition, the external form of baptism belongs to the middle things ( Adiaphora ), which is the acceptance for the whole-body baptism increased. But one saw the danger of an "eventization" of the sacrament.

Baptism sites in and near churches

Antiquity

See also: List of late antique baptismal piscines .

Use of the baptism packages

Baptism by pouring over, catacomb St. Marcellinus and Peter

The Traditio Apostolica , an originally Egyptian church ordinance of the 4th century, requires a baptismal font with steps. After the anointing ritual, the priest, the person to be baptized and the deacon stepped into the water. The priest asked the three baptismal questions, and after each affirmative answer the deacon poured water over the person to be baptized. Deacons assisted in the baptism of women.

With a pool depth of, for example, one meter, it must be taken into account that the pool was probably not filled to the brim. One can only guess how baptism took place in these basins.

  • A reconstruction assumes that the priest and the person to be baptized went down into the water, then stood in the side arm of the cross-shaped basin and from here performed the baptism by immersion.
  • Another suggestion is that assistants step into the water with the baptism and help the person to be baptized fall backwards and stretch out flat on the floor of the baptismal font. This would not have been practical in all ancient baptismal fonts.
  • The isolated representations of baptism in early Christian art, on the other hand, regularly show a person being baptized standing in shallow water, whose head is poured from a vessel - similar to a modern shower. Baptism is referred to in the sources as a bath (Greek λουτρόν loutrón ); In the terminology of ancient bathing, this means that the bather undressed and doused or allowed to be doused with water while standing.

Middle Ages and early modern times

Melanchthon baptizes by pouring over it, Reformation altar in the St. Marien town church, Lutherstadt Wittenberg

Ground piscines went out of use in the late 7th century because infant baptism became the norm. Since the 13th century, leading theologians no longer saw the baptized person's hiding three times as necessary. It was enough to pour it over three times. There were practical reasons for this: it was cold in medieval churches and babies were at risk.

On Lukas Cranach's altarpiece in the Wittenberg town church you can see Philipp Melanchthon holding the naked baby on his left arm over the baptismal font and pouring water over the whole body with his right hand. Two sponsors are available; one holds a large towel to dry off the child, the other the baptismal gown ( vest shirt ).

Johannes Bugenhagen wrote in the Hamburg church ordinance of 1529 that the pastor should take the child out of the cloth, mark it with the cross on his chest, “and while holding his right hand behind his back, he gently put the child on top of the left Hand on his body and hold his right hand behind his back so that the child does not fall away from him until he is above the baptismal water. "There the pastor should speak the Trinitarian baptismal formula," and while saying this, he quickly pour the water with it the right hand over the child's head, down the back. "

The Bremen church ordinance of 1534 also requires that the children be unwrapped and either put them in the water or pour the water over their heads in such a way that it runs down their backs.

In the Great Württemberg Church Ordinance of 1553, Johannes Brenz stated that it was " mediocre " (not decisive for faith) whether the children were immersed or watered at baptism, and added that the infants should best be unwrapped, but in order to " to prevent all sorts of dangers ”, not to be dipped into water, but to be doused naked with water.

But immersion of children in baptismal water was still practiced in the 16th century. So it was a matter of course for Martin Luther too ; In the baptismal book of 1526 he formulated: "... then he will take the child and immerse it in baptism." In the Great Catechism he emphasized the symbolism of the action: "But the work or the gesture is that we are lowered into the water walked over us here, and then pulls out again. "

The Roman Rituals saw immersion baptism as a form of baptism customary in the region and provided practical advice: “Where it is customary to donate baptism by immersion, the priest accepts the child. Taking care not to hurt him, he carefully lifts it into the baptismal font and baptizes it by immersing it three times. He only speaks once: N., I'll baptize you ... Then the godfather or godmother or both at the same time lift the child they receive from the hand of the priest out of the baptismal font. ”When an adult is baptized, the priest should Grasp the person to be baptized by the arms near the shoulder and dip their head three times under water, but the godparents should also hold or touch the person to be baptized during this ritual.

present

Infant Baptism by Immersion (Greek Orthodox Church)

Orthodox churches

The Orthodox churches have preserved the baptismal liturgy of late antiquity particularly faithfully. It is set up for adults, but is also performed on children. After the consecration of water, the catechumene is anointed (except in the Armenian rite), which, according to ancient symbolism, should strengthen it in the fight against evil. The act of baptism follows. Except in the Byzantine and Chaldean rites, the baptized person remains undressed after baptism for the anointing with the holy oil (myron), which follows.

  • In the Byzantine rite, the person to be baptized is baptized by total immersion, the celebrant saying the formula: “The servant of God N. is baptized in the name of the Father, the Son and the Holy Spirit.” The newly baptized is clothed in the “robe of righteousness” .
  • In the Armenian rite, the child is placed in the baptismal font. The priest then pours water on the forehead of the person to be baptized and says: “The servant of God N., who comes to baptism from the catechumens of his own volition, is now baptized in the name of the Father and the Son and the Holy Spirit.” He The child now plunges his head into the water three times and each time says: "Redeemed by the blood of Christ from the bondage of sin, he has received freedom through the paternal power of the heavenly Father and becomes a joint heir of Christ and temple of the Holy Spirit."
  • In the Syrian and Maronite rites, the celebrant pours water three times with the left hand on the person to be baptized while the right hand rests on the head of the catechumen. For the Syrians, the baptismal formula is: “N. is baptized in the name of the Father, the Son and the Holy Spirit to eternal life. ”With the Maronites, however, it is formulated actively:“ N., I baptize you, Lamb of the flock of Christ, in the name of the Father and the Son and the Holy One Spirit to eternal life. "
  • In the Chaldean rite, the person to be baptized is up to the neck in water and is submerged three times by the celebrant, who says: “N. is baptized for eternity in the name of the Father and the Son and the Holy Spirit. ”The newly baptized person then puts on his normal clothes again.
  • In the Coptic rite the person to be baptized is immersed three times and then breathed on each time; The Trinitarian formula is spoken in three parts: “N., I baptize you in the name of the Father - in the name of the Son - in the name of the Holy Spirit. Amen."

Roman Catholic Church

When the new infant baptism rite was introduced in 2008, the value of immersion baptism was emphasized: baptism by immersion brings the symbolism of participation in the death and resurrection of Christ more clearly to expression than baptism by pouring over water, which is still considered to be the norm. In practice, the new alternative of full-body baptism was hardly used in the next few years. Traditional baptismal fonts are less suitable for full-body baptisms of children, as they are usually too small and the water should be warmed to bathing temperature. “A simple basin made of strong sheet copper has proven to be quite practical, which tapers downwards (60 cm high, upper diameter 51 cm, lower diameter 38 cm) and which stands on a foot 38 cm high. It can hold approx. 75 liters of water. "

The requirement for the baptismal font and place of baptism is that it only serves this purpose and is appropriate to the dignity of the sacrament. It is desirable that the water flows into the baptismal font and can drain out of it. This is how the symbolism of "living water" becomes visible. The child is immersed three times by the celebrant, speaking the trinitarian baptismal formula ("N., I baptize you in the name of the Father - and the Son - and the Holy Spirit"). If the child is to be baptized by pouring over them, they can either be placed in the baptismal font or held over the baptismal font by a parent.

In recent years, baptismal fonts for full-body baptism have been installed in Catholic churches:

  • St. Maria Magdalena, Bochum-Höntrop ( Diocese of Essen ): As early as 2000, a baptismal font with a cross-shaped floor plan was built on the former location of the altar under the apse, into which steps lead down according to the old church model. Adult baptisms take place here, especially on Easter vigil.
  • St. Agnes, Hamm ( Archdiocese of Paderborn ): The place of baptism is in the choir of the former Franciscan church. The round baptismal font made of artificial stone is set flush with the floor and has a diameter of 2.90 meters. The person to be baptized and the liturgy stand in knee-deep water.

Evangelical regional churches

  • Baptism center, St. Petri-Pauli Church , Lutherstadt Eisleben ( Evangelical Church in Central Germany ): Since 2012, Luther's baptismal church has had a central round baptismal font set into the floor, which is always filled with water that is visibly moving (symbolism of living water). This place of baptism also serves as a reminder of baptism. There were reservations about converting the late Gothic church interior into the Baptism Center; Members of the congregation feared that an event church would be built at a historic site. Over five years, more than fifty baptisms were celebrated here, mostly by young people and adults. Some baptized people came here from other regional churches because full-body baptism is possible here in a classic church room.

Modern baptismal fonts from various churches

  • Old Catholic, Hanover

  • Evangelical Free Church, Heiligenstadt

  • Evangelical Reformed Church, St. Thomas Church, Basel (Switzerland)

  • Evangelical-Lutheran, Eisleben

  • Roman Catholic, Bochum-Höntrop

  • Russian Orthodox, Paldiski (Estonia)

literature

  • W. Loyd Allen: Baptist Baptism and the Turn toward Believer's Baptism by Immersion: 1642. In: Michael Edward Williams, Walter B. Shurden (Eds.): Turning Points in Baptist History: A Festschrift in Honor of Harry Leon McBeth. Mercer University Press, Macon 2008. ISBN 978-0-88146-135-0 , pp. 34-48.
  • Rupert Berger : Pastoral liturgical hand dictionary. The reference work for all questions about worship . 5th edition. Herder, Freiburg i. Br. 2013. ISBN 978-3-451-34590-6 .
  • Peter Cornehl : On the history of Protestant baptism. In: Bettina Seyderhelm (Ed.): A thousand years of baptisms in Central Germany , Schnell & Steiner, Regensburg 2006, ISBN 978-3-7954-1893-9 . Pp. 80-93.
  • Peter Poscharsky : The place of baptism . In: Bettina Seyderhelm (Ed.): A thousand years of baptisms in Central Germany , Schnell & Steiner, Regensburg 2006, ISBN 978-3-7954-1893-9 . Pp. 21-27.
  • Thomas Schirrmacher : The original rite of baptism: Pouring over the person to be baptized half in water? MBS Texts 44, Volume 2 2005 ( online )
  • Hannah Schneider: The development of the baptismal font in late antiquity. In: David Hellholm, Tor Vegge, Øyvind Norderval, Christer Hellholm: ablutions, initiation and baptism: late antiquity, early Judaism and early Christianity (= supplements to the journal for New Testament science and for the knowledge of the older church ). Walter de Gruyter, Berlin / Boston 2011, ISBN 978-3-11-024751-0 . Pp. 1697-1720.
  • Bryan D. Spinks: Reformation and Modern Rituals and Theologies of Baptism. From Luther to Contemporary Practices. Ashgate, 2006. ISBN 0-7546-5696-9 .
  • Jörg Ulrich: Baptism Practice and Baptism Piety in Early Christianity . In: Bettina Seyderhelm (Ed.): A thousand years of baptisms in Central Germany , Schnell & Steiner, Regensburg 2006, ISBN 978-3-7954-1893-9 . Pp. 28-34.

Web links

Commons : Immersion baptism  - collection of images, videos and audio files

Individual evidence

  1. ^ Evangelical Reformed Church of the Canton of Zurich (ed.): Explained - the commentary on the Zurich Bible . tape 3 . TVZ, Zurich 2010, ISBN 978-3-290-17425-5 , p. 2342-2343 .
  2. ↑ Ulrich Wilckens: The letter to the Romans (Rom 6-11) . In: Josef Blank et al. (Ed.): EKK . tape IV / 2 . Neukirchener Verlag, Neukirchen-Vluyn 1980, ISBN 3-7887-0615-5 , p. 32 .
  3. ^ Gilbert Burnet: Four discourses delivered to the clergy of the Diocess of Sarum. In: University of Oxford Text Archive. P. 88 , accessed on October 17, 2018 (English).
  4. ↑ Jörg Ulrich: Baptism Practice and Baptism Piety in Early Christianity . 2006, p. 29 .
  5. ↑ David Hellholm: Preformed baptismal traditions and their use in the Pauline letters . In: David Hellholm, Tor Vegge, Øyvind Norderval, Christer Hellholm (eds.): Washings , Initiation and Baptism: Late Antiquity, Early Judaism and Early Christianity (=  supplements to the journal for New Testament science and for the knowledge of the older church ). Walter de Gruyter, Berlin / Boston 2011, ISBN 978-3-11-024751-0 , p. 427 .
  6. ↑ a b Peter Poscharsky: The place of baptism . 2006, p. 24 .
  7. ^ Bryan D. Spinks: Reformation and Modern Rituals and Theologies of Baptism . 2006, p. 90 .
  8. ^ William R. Estep: The Anabaptist Story: An Introduction to Sixteenth-Century Anabaptism . 3. Edition. Eerdmans, Grand Rapids / Cambridge 1996, ISBN 0-8028-0886-7 , pp. 38 .
  9. ^ William R. Estep: The Anabaptist Story: An Introduction to Sixteenth-Century Anabaptism . 3. Edition. Eerdmans, Grand Rapids / Cambridge 1996, ISBN 0-8028-0886-7 , pp. 234 .
  10. ↑ Hans-Jürgen Goertz: The Anabaptists. History and interpretation . Evangelische Verlagsanstalt, Berlin (East) 1987, p. 123 .
  11. ^ C. Douglas Weaver: In Search of the New Testament Church: The Baptist Story . Mercer University Press, Macon 2008, ISBN 978-0-88146-106-0 , pp. 19:30 .
  12. ↑ Henk Bakker: Beknopte geschiedenis van het baptisme in Western Europe en in het bijzonder in Nederland. (PDF) In: Unie van Baptistengemeenten in Nederland. Retrieved October 16, 2018 .
  13. ^ W. Loyd Allen: Baptist Baptism and the Turn toward Believer's Baptism by Immersion: 1642 . 2008, p. 47-48 .
  14. ^ Bryan D. Spinks: Reformation and Modern Rituals and Theologies of Baptism . 2006, p. 97-98 .
  15. ^ Parishes: Whittlesford. In: British History Online. Retrieved October 16, 2018 .
  16. ↑ Mass Baptisms Happen in Rivers All Over Russia. In: Journey to Orthodoxy. August 9, 2018, accessed October 16, 2018 .
  17. ↑ Ethiopia: Information on baptism (infant or adult) and confirmation practices in the Ethiopian Orthodox Church. In: Immigration and Refugee Board of Canada. Retrieved October 16, 2018 .
  18. ↑ Johannes Demandt: "Disordered baptism practice" - "obviously indiscriminate baptism". (PDF) In: “What prevents me from being baptized?” (Acts 8,36) Documentation of a study day at the ACK in Germany. Working Group of Christian Churches, 2015, p. 68 , accessed on October 15, 2018 .
  19. ↑ Church Office of the EKD. Divine service presentations by the VELKD and the UEK (ed.): The baptism. Draft for testing . Hanover 2018, p. 197 .
  20. ↑ Design options for baptisms expanded. (PDF) In: Report from the Synod: Conference of the 15th Evangelical Regional Synod from March 8 to 10, 2018. Evangelical Church in Württemberg, p. 5 , accessed on October 7, 2018 .
  21. ↑ Church book for the Evangelical Church in Württemberg. Second part: Sacraments and official acts, volume: Holy Baptism. (PDF) In: 15th Evangelical Regional Synod. March 9, 2018, p. 711 , accessed October 15, 2018 .
  22. ↑ Christoph Markschies: The ancient Christianity. Piety, ways of life, institutions . 2nd Edition. CH Beck, Munich 2012, ISBN 978-3-406-63514-4 , p. 80-81 .
  23. ↑ Hannah Schneider: The development of the baptismal font in late antiquity . 2011, p. 1709 .
  24. ↑ Thomas Schirrmacher: The original baptismal rite: Pouring over the person to be baptized half in water? 2005, p. 8-9 .
  25. ↑ Thomas Schirrmacher: The original baptismal rite: Pouring over the person to be baptized half in water? 2005, p. 12-13 .
  26. ↑ Hannah Schneider: The development of the baptismal font in late antiquity . 2011, p. 1714 .
  27. ↑ a b c Peter Cornehl: On the history of evangelical baptism . 2006, p. 82 .
  28. ^ Johannes Bugenhagen: Hamburg Church Order . Ed .: Carl Mönckeberg. Hamburg 1861, p. 49 .
  29. ↑ Anneliese Sprengler-Ruppenthal: Collected essays: to the church regulations of the 16th century . In: Axel Frh. Von Campenhausen et al. (Ed.): Jus Ecclesiasticum . tape 74 . Mohr Siebeck, Tübingen 2004, p. 324-325 .
  30. ↑ Württemberg Great Church Order . S. Liiiir .
  31. ↑ Peter Poscharsky: The place of baptism . 2006, p. 24 .
  32. ↑ a b c Saved the character. Immersion baptism for children only on paper? In: German Liturgical Institute Trier. 2011, accessed October 15, 2018 .
  33. ^ Irénée-Henri Dalmais: The liturgy of the Eastern Churches . In: Johannes Hirschmann (ed.): The Christian in the world. An encyclopedia. IX. Series: The Liturgy of the Church . 2nd Edition. tape 5 . Paul Pattloch Verlag, Aschaffenburg 1963, p. 61-62 .
  34. ^ The celebration of child baptism in the dioceses of the German-speaking area. (PDF) Standing commission for the publication of the common liturgical books in the German-speaking area, 2007, p. 15 , accessed on October 15, 2018 .
  35. ↑ The celebration of infant baptism. Pastoral introduction. (PDF) Secretariat of the German Bishops' Conference, 2008, p. 22 , accessed on October 15, 2018 .
  36. ^ The celebration of child baptism in the dioceses of the German-speaking area. (PDF) Standing commission for the publication of the common liturgical books in the German-speaking area, 2008, p. 62 , accessed on October 15, 2018 .
  37. ↑ Frank Dengler: Greetings from Bochum: 100 years of St. Maria Magdalena. In: Ruhr news. October 13, 2015, accessed October 15, 2018 .
  38. ↑ The place of baptism is the focus. Prelate Dornseifer blesses baptismal fonts for full-body baptisms in St. Agnes. In: Archdiocese of Paderborn. October 15, 2017, accessed October 15, 2018 .
  39. ↑ Adolf Stock: House of God or Event Church? In: Deutschlandfunk Kultur. July 2, 2011, accessed October 15, 2018 .
  40. ^ The Baptism Center in Eisleben. Interview with Pastor Christine Carstens-Kant. In: Monuments. Magazine for monument culture in Germany. October 2017, accessed October 15, 2018 .