Baptis selam

Pencelupan, pembenaman, atau penyelaman, yang juga disebut imersi atau submersi (bahasa Latin: immersio/summersio), dalam konteks keagamaan, adalah tindakan memasukkan tubuh seseorang, baik sebagian maupun seluruhnya, ke dalam air. Cara baptis dengan pembenaman ke dalam air tersebut disebut baptis selam dan/atau baptis celup. Baptis selam/celup adalah salah satu cara baptis, selain baptis tuang dan baptis percik.

Baptis selam penuh di sungai New Bern, North Carolina pada pergantian abad ke-20.

Lukisan abad ke-15 karya Masaccio, Kapel Brancacci, Florence

Istilah

Ada beberapa kelompok yang membedakan baptisan dengan pembenaman sebagian tubuh dan dengan pembenaman seluruh tubuh, dan ada pula yang tidak.

Secara umum, baptis selam umumnya dipahami oleh beberapa orang sebagai pembaptisan dengan membenamkan seluruh tubuh di dalam air.

Meskipun demikian, tidak sedikit juga yang menganggap baptis selam dapat terbagi menjadi baptis penuh dan baptis sebagian. Namun di antara mereka, ada yang tidak merasa perlu untuk memberikan istilah khusus untuk baptis penuh dan baptis sebagian tersebut.

Sementara itu, sebagian kecil menggunakan istilah "baptis celup" atau "imersi" untuk pembaptisan dengan membenamkan sebagian tubuh ke dalam air, mencelupkan kepala ke dalam air, atau dengan menuangkan air ke atas kepala seseorang yang berdiri di kolam baptis, sedangkan istilah "baptis selam" atau "submersi" untuk pembaptisan yang mencelupkan seluruh tubuh ke dalam air.

Lihat juga

• Masbuta
• Pemurnian ritual

Referensi

1. McKim, Donald K. (1996), Westminster Dictionary of Theological Terms, Westminster John Knox Press, hlm. 25, ISBN 9780664255114, Baptism (Gr. baptizein, 'to dip in water') Initiation into the Christian faith through a worship ceremony in which water is applied by sprinkling (aspersion), pouring (affusion), or immersion while the Trinitarian formula is spoken… Main modes of baptism are immersion (dipping or plunging), pouring (affusion), and sprinkling (aspersion). .
2. "Baptism. The practice of sprinkling with, pouring on or immersing in water as an act of Christian initiation and obedience to Christ's own command." – Grenz, Guretzki & Nordling (eds.), Pocket dictionary of theological terms (Intervarsity Press 1999), p. 18.
3. "In Christianity, baptism—either by plunging in water or by sprinkling with it—represents the first act of incorporation 'into Christ' and into the fellowship of the church." – Fahlbusch & Bromiley (eds.), The Encyclopedia of Christianity, volume 1, (Eerdmans, 1999–2003), p. 183
4. "The word baptism is a transliteration of the Greek word baptizo which means to plunge, to dip, or to immerse… In New Testament times baptism was by a single immersion, with triple immersions appearing only later; occasionally, in cases of sickness or lack of water, affusion was practiced" – Myers, A.C., The Eerdmans Bible Dictionary (Eerdmans 1987), p. 123
5. "Some form of immersion is envisaged, although affusion is allowed if running or standing water is lacking: 'If you do not have either, pour water three times on the head'." – Martin, R.P., & Davids, P.H. (2000). Dictionary of the later New Testament and its developments (electronic ed.).
6. "Immersion, Baptism by (BAP-tih-zuhm bai ih-MER-shuhn): A method of baptizing whereby the whole person is submerged in water three times while the Trinitarian formula is pronounced. In the Rite of Baptism, immersion is indicated as the first way to baptize. For immersion, the candidate steps down or into a pool of water at waist height." – Stravinskas, Catholic Dictionary (Our Sunday Visitor 1993, 2002), p. 402
7. ""While much debate has focused on the varying interpretations of the forms of baptism, each form (immersion, sprinkling, or pouring) is clearly associated with the concept of cleansing and identification, which are the two integral parts of Spirit baptism. Immersion, however, depicts more clearly the symbolic aspect of baptism since its three steps—immersion (going into the water), submersion (going under the water), and emersion (coming out of the water)—more closely parallel the concept of entering into the death of Christ, experiencing the forgiveness of sins, and rising to walk in the newness of Christ's resurrected life (Rom 6:4)." – Douglas, & Tenney (eds.), New International Bible Dictionary (Zondervan 1987), p. 124
8. "According to the rules of by far the largest portion of the Christian Church the water may be used in any one of three ways: immersion, where the recipient enters bodily into the water, and where, during the action, the head is plunged either once or three times beneath the surface; affusion, where water is poured upon the head of the recipient who stands either in water or on dry ground; and aspersion, where water is sprinkled on the head or on the face.
   1. Immersion It has frequently been argued that the word baptízein invariably means 'to dip' or 'immerse' and that therefore Christian baptism must have been performed originally by immersion only, and that the other two forms, infusion and aspersion, are invalid – that there can be no real baptism unless the method of immersion be used. But the word that invariably means 'to dip' is not baptízein but báptein; baptízein has a wider signification; and its use to denote the Jewish ceremonial of pouring water on the hands (Lk. 11:38; Mk. 7:4), as has already been said, shows that it is impossible to conclude from the word itself that immersion is the only valid method of performing the rite… When immersion was used the head of the recipient was plunged thrice beneath the surface at the mention of each name of the trinity; when the mode was by affusion the same reference to the trinity was kept by pouring water thrice upon the head. The two usages that were recognized and prescribed by the beginning of the 2nd cent. may have been in use throughout the apostolic period, although definitive information is lacking." T.M. Lindsay, Baptism. Reformed View, in Bromiley (ed.) 'The International Standard Bible Encyclopedia, Revised', volume 1, page 419 (1988; 2002)
9. 'One of their strongest arguments revolves around the Greek word for baptism in the New Testament. Its predominant meaning is "to immerse" or "to dip," implying that the candidate was plunged beneath the water.', Youngblood, R.F., Bruce, F.F., Harrison, R.K., & Thomas Nelson. (1995). Nelson's new illustrated Bible dictionary
10. 'The baptism of John did have certain similarities to the ritual washings at Qumran: both involved withdrawal to the desert to await the lord; both were linked to an ascetic lifestyle; both included total immersion in water; and both had an eschatological context.' (Maxwell E. Johnson, 'Living Water, Sealing Spirit: Readings on Christian Initiation', 1995), p. 41.
11. "Immersion, however, depicts more clearly the symbolic aspect of baptism since its three steps—immersion (going into the water), submersion (going under the water), and emersion (coming out of the water)—more closely parallel the concept of entering into the death of Christ, experiencing the forgiveness of sins, and rising to walk in the newness of Christ's resurrected life (Rom 6:4).' (Douglas, & Tenney (eds.)., 'New International Bible Dictionary ', 1987), p. 124.
12. "Immersion, Baptism by (BAP-tih-zuhm bai ih-MER-shuhn): A method of baptizing whereby the whole person is submerged in water three times while the Trinitarian formula is pronounced. In the Rite of Baptism, immersion is indicated as the first way to baptize. For immersion, the candidate steps down or into a pool of water at waist height." (Stravinskas, ‘Catholic Dictionary’, 2002), p. 402.
13. "As to the method of baptism, it is probable that the original form was by immersion, complete or partial" (Williston Walker, A History of the Christian Church, quoted in Saint John's Seminary, Course Lectures, Early Church History to 1500, Baptism).
14. "Total or partial immersion of the candidate seems to be the form best grounded in the Tradition, and to be acceptable to most churches" (Jeffrey Gros, Thomas F. Best, Lorelei F. Fuchs, Growth in Agreement III, Eerdmans 2008 ISBN 978-0-8028-6229-7), p. 567.
15. "Baptism can be administered by total or partial immersion" (John Renard, The Handy Religion Answer Book (Barnes and Nobles 2004 ISBN 978-0-7607-5768-0). p. 183).
16. Lynn Bridgers, The American Religious Experience: A Concise History (Rowman & Littlefield 2006), p. 158.
17. Shelly O'Foran, Little Zion: A Church Baptized by Fire (University of North Carolina Press 2006), p. 183.
18. Ralph E. Bass, Jr., What about Baptism: A Discussion on the Mode, Candidate and Purpose of Christian Baptism (Nicene Press 1999), p. 4.
19. Mark Earey, Connecting with Baptism: A Practical Guide to Christian Initiation Today (Church House Publishing 2007), p. 149.
20. "In the early Church baptism was by one of four methods: complete submersion of the entire body, immersion of the head, affusion or pouring, or aspersion or sprinkling" (Steven J. Schloeder, Architecture in Communion. Ignatius Press 1998 ISBN 0-89870-631-9. p. 113).
21. "There are four principal methods of baptizing: (1) submersion (or total immersion) ; (2) immersion, when the head is dipped with or without the candidate standing in the water; (3) affusion, when water is poured over the head and (4) …" (John Gordon Davies, The Architectural Setting of Baptism. Barrie and Rockliff 1962. p. 23).
22. "J.G. Davies has carefully set these out; and because they are relevant to an archaeological enquiry, we must distinguish them with the same care. The four principal modes are: 1. Submersion; or total immersion, where the candidate goes briefly but entirely below the water, on the model of those baptised by John in the River Jordan; 2. Immersion; where the head, as the prime seat of Man's rational and spiritual being, is in some way submerged, with or without the candidate having to stand in the same container of water; 3. Affusion; …" (Charles Thomas, Christianity in Roman Britain to A.D. 500. University of California Press 1981 ISBN 0-520-04392-8. p, 204).
23. "A method of Baptism, employed at least from the 2nd cent., whereby part of the candidate's body was submerged in the baptismal water which was poured over the remainder. The rite is still found in the E. Church. In the W. it began to be replaced from c. the 8th cent. by the method of affusion, though its use was still being encouraged in the 16th cent., as it still is in the Anglican and RC Churches. The term is occasionally loosely used to include *submersion, from which it is strictly to be distinguished" (Oxford Dictionary of the Christian Church. Oxford University Press 2005 ISBN 978-0-19-280290-3, art. immersion).
24. Peter M. Doll (ed.), Anglicanism and Orthodoxy 300 Years after the "Greek College" in Oxford (Peter Lang 2005 ISBN 978-3-03910-580-9), p. 244

Pranala luar

• Pertanyaan & Jawaban WELS: Baptisan dengan Pencelupan (sebuah perspektif Lutheran Pengakuan )
• John Benton Briney, Joseph L. Tucker , Bentuk pembaptisan: argumen yang dirancang untuk membuktikan secara meyakinkan bahwa pencelupan adalah satu-satunya pembaptisan yang disahkan oleh Alkitab (Perusahaan Penerbitan Kristen: St. Louis, MO, 1892)
• CF Rogers, Baptism and Christian Archaeology (Gorgias Books cetak ulang 2006ISBN 1-59333-474-5 )
• Artikel Ortodoks Timur tentang pembaptisan