ASK THE LITURGIST (7) – On Baptism (2)

Enrico Finotti

When to celebrate solemn baptism: at Easter or at Epiphany?

The relationship between baptism and the Eucharist in relation to the Paschal Mystery explains the convenience of Easter as the annual date of solemn baptism. In fact, just as for the Eucharist, the Church did not choose the Thursday as the day of its sacramental institution, but Sunday, the day of its full mysteric-existential fulfillment through the Resurrection, so for baptism the Church (Latin) did not choose the Feast of the Baptism of the Lord (in ancient times the Epiphany) for its solemn annual celebration, but Easter, the day of the mysteric-existential Baptism of the Lord. The same reason why Sunday is chosen as the proper day of the Eucharist, instituted on Holy Thursday, also motivates, with regard to baptism, the choice of Easter in place of the Epiphany, as the day of its solemn celebration.

In this light and in this relationship we understand the ancient Roman custom of insisting that solemn baptism be celebrated not at Epiphany (as in the East), but exclusively at Easter. Evidently the Eastern tradition is also fully legitimate, considering with great veneration in the Epiphany the mystery of the Baptism of the Lord and solemnly blessing the waters on that day. Both parties (Easter and Epiphany) are therefore legitimate and conform to the nature of the mystery, with different underlining of different but complementary aspects: in Easter the sacrament is celebrated on the day of the event, at Epiphany is celebrated the event on the day of the sacrament. In this sense, the choice of the papal liturgy is opportune, that one of assigning to the Easter Vigil the Christian Initiation of the adults according to the ancient Roman tradition, and giving the baptism to the children on the feast of the Baptism of the Lord.

Why is the scene of the baptism of the Lord the favorite icon in the baptisteries?

The reference to the baptism of the Lord in the river Jordan results from the iconography of the first baptisteries and in particular of the more official one: the Lateran baptistery. In fact the sources show that in it there were all the proper symbols of the theophany in the Jordan: the Christ, the Lamb, the Baptist, the Dove. It is also interesting to note the presence in the center of the basin of the candelabrum with the candle.

“The emperor also wanted to give away the baptismal font of porphyry where he had received baptism. The basin was covered with silver, and in the middle there was a porphyry column with a golden support at the top where a candle was inserted. At the far end of the basin was a golden lamb weighing thirty pounds, throwing water, and beside it the Savior carved in silver weighing one hundred and seventy pounds was modeled, and on the left a five-foot-tall St. John the Baptist weighing one hundred and twenty-five pounds.” (Carlo Pietrangeli, La Basilica di san Pietro, ed Cardini, Firenze, 1995, p. 308).

“At the center of the pool stood a large porphyry candlestick, carrying at the top a golden vase full of balsam oil, in which asbestos wicks burned, giving light and scent. At the edge of the pool stood two statues, Christ and the Baptist, having in the middle a golden lamb with the inscription: Ecce agnus Dei, ecce qui tollit peccata mundi. At the foot of the lamb came the main jet of water; seven heads of deer on the sides sent their jets at the same time.” (M Righetti, M. Storia liturgica, ed Ancora, 1998, vol I, p 479).

“In ancient times, it was common for us to hang on the Fountain the symbol of the dove, which reminded us of the Holy Spirit, who appeared in this form at the baptism of Christ, and mystically present to fertilize the waters of the sacred Fountain. We read in the Liber Pontificalis, which Pp. Ilaro (+ 468), gave one to the Lateran Baptistery, columbam auream, pensantem libras duas; and in 518 the clergy of Antiocchia accused the heretic Severo of having stolen the doves of gold and silver, having the form of the Holy Spirit, hung above the sacred lavacra and altars.” (M. Righetti, Storia liturgica, ed Ancora, 1998, vol I, p 480).

This ancient and constant tradition was codified in the Tridentine ritual which states: … dipingatur imago sancti Joannis Christum baptizantis (see Roman Ritual, Titles II, 1, 30).

The fact that universally since antiquity, the scene of the baptism of the Lord at the Jordan has been chosen as a central icon in the baptistery (see the baptistery of the Orthodox and Aryans in Ravenna and most of the baptisteries to us contemporaries). It means that the sacrament that is celebrated there was established in that event and that same event today is also actualized in the baptismal rite. In fact, if the baptism of the Lord was only prophetic of a baptism following his resurrection, it would make no sense to place a prophecy in such a central place as for example the entire dome of a baptistery. In reality, many prophetic scenes relating to baptism are described in the baptisteries, but these are located laterally as stages and descriptions of the baptismal mystery, which however have their apogee in the event of the Jordan. We can therefore affirm that the centrality and continuity of the representation of baptism at the Jordan in the baptisteries, affirms that the Jordan ends the prophecy and inaugurates the new and sacramental reality of Christian baptism.