Advanced

Från påskdop till vardagsdop : Om en obemärkt revolution

Borgehammar, Stephan LU (2016) In Kyrklig rätt och kyrklig orätt - kyrkorättsliga perspektiv 97. p.355-370
Abstract
The codification of canon law in the twelfth and thirteenth centuries occurred at the same time as important changes in pastoral practice. This article deals with changes in the practice of baptism that are tied to changes in canonical regulations.

Canon law makes a fundamental distinction between solemn baptism and emergency baptism. While emergency baptisms could take place anywhere and at any time, be performed by almost anyone and with a minimum of ritual, solemn baptisms could only be performed at Easter and Pentecost, in the cathedral or in churches designated as baptismal churches by the bishop, and were primarily to be performed by the bishop. Early the question arose: should new-born babies be saved for Easter baptism, or... (More)
The codification of canon law in the twelfth and thirteenth centuries occurred at the same time as important changes in pastoral practice. This article deals with changes in the practice of baptism that are tied to changes in canonical regulations.

Canon law makes a fundamental distinction between solemn baptism and emergency baptism. While emergency baptisms could take place anywhere and at any time, be performed by almost anyone and with a minimum of ritual, solemn baptisms could only be performed at Easter and Pentecost, in the cathedral or in churches designated as baptismal churches by the bishop, and were primarily to be performed by the bishop. Early the question arose: should new-born babies be saved for Easter baptism, or should they be given emergency baptism?

The article shows that early medieval liturgical books – sacramentaries – contained no other baptismal ritual than the one integrated in the vigils of Easter and Pentecost. Starting (probably) in the eleventh century, a ritual gradually emerged that was independent of Easter and Pentecost and thus allowed the solemn baptism of infants to be performed at any time of the year. Concomitantly, but perhaps beginning only in the thirteenth century, the rite of baptism was removed from the Easter vigil in parish missals.

However, the custom of celebrating solemn baptisms at Easter and Pentecost was still upheld in the thirteenth century, because it was an ancient canonical custom. Bishops issued statutes that required children born within a week before Easter or Pentecost to be presented for baptism at these festivals, if it could be done without danger to them. Similarly, houses of canons required their subordinate parishes to bring children to the collegiate church to be baptised on Easter Eve. This practice has left traces even in Dalby, Skåne, where the church that formerly belonged to the Austin canons has a baptismal chapel and a large font, whereas the neighbouring parish churches, though medieval, lack medieval fonts.

Archaeology has shown that parish churches in Denmark (and presumably also in the rest of Scandinavia) before the year 1300 usually had a baptismal font placed on a podium near the middle of the nave. This arrangement suits solemn baptisms at the great festivals of Easter and Pentecost. The subsequent removal of fonts to a less prominent position closer to the entrance of the church, in the western part of the nave, indicates that a revolution has taken place. The ancient custom of solemn baptism has given way to everyday baptism. (Less)
Please use this url to cite or link to this publication:
author
organization
alternative title
From Easter Baptism to Everyday Baptism : On an Unobserved Revolution
publishing date
type
Chapter in Book/Report/Conference proceeding
publication status
published
subject
keywords
dop, medeltid, påskfirande, dopfuntar, kyrkorätt, Dalby kloster, baptismal liturgy, middle ages, Easter, baptismal fonts, Canon Law, Dalby monastery
in
Kyrklig rätt och kyrklig orätt - kyrkorättsliga perspektiv
editor
Berntson, Martin and Ciardi, Anna Minara
volume
97
pages
16 pages
publisher
Artos & Norma
ISSN
0519-9859
ISBN
978-91-7580-792-8
language
Swedish
LU publication?
yes
id
cd02109b-728e-4e6f-a871-18263ed3bc71
date added to LUP
2016-04-29 10:49:34
date last changed
2016-04-29 14:45:04
@misc{cd02109b-728e-4e6f-a871-18263ed3bc71,
  abstract     = {The codification of canon law in the twelfth and thirteenth centuries occurred at the same time as important changes in pastoral practice. This article deals with changes in the practice of baptism that are tied to changes in canonical regulations.<br/><br/>Canon law makes a fundamental distinction between solemn baptism and emergency baptism. While emergency baptisms could take place anywhere and at any time, be performed by almost anyone and with a minimum of ritual, solemn baptisms could only be performed at Easter and Pentecost, in the cathedral or in churches designated as baptismal churches by the bishop, and were primarily to be performed by the bishop. Early the question arose: should new-born babies be saved for Easter baptism, or should they be given emergency baptism?<br/><br/>The article shows that early medieval liturgical books – sacramentaries – contained no other baptismal ritual than the one integrated in the vigils of Easter and Pentecost. Starting (probably) in the eleventh century, a ritual gradually emerged that was independent of Easter and Pentecost and thus allowed the solemn baptism of infants to be performed at any time of the year. Concomitantly, but perhaps beginning only in the thirteenth century, the rite of baptism was removed from the Easter vigil in parish missals.<br/><br/>However, the custom of celebrating solemn baptisms at Easter and Pentecost was still upheld in the thirteenth century, because it was an ancient canonical custom. Bishops issued statutes that required children born within a week before Easter or Pentecost to be presented for baptism at these festivals, if it could be done without danger to them. Similarly, houses of canons required their subordinate parishes to bring children to the collegiate church to be baptised on Easter Eve. This practice has left traces even in Dalby, Skåne, where the church that formerly belonged to the Austin canons has a baptismal chapel and a large font, whereas the neighbouring parish churches, though medieval, lack medieval fonts.<br/><br/>Archaeology has shown that parish churches in Denmark (and presumably also in the rest of Scandinavia) before the year 1300 usually had a baptismal font placed on a podium near the middle of the nave. This arrangement suits solemn baptisms at the great festivals of Easter and Pentecost. The subsequent removal of fonts to a less prominent position closer to the entrance of the church, in the western part of the nave, indicates that a revolution has taken place. The ancient custom of solemn baptism has given way to everyday baptism.},
  author       = {Borgehammar, Stephan},
  editor       = {Berntson, Martin and Ciardi, Anna Minara},
  isbn         = {978-91-7580-792-8},
  issn         = {0519-9859},
  keyword      = {dop,medeltid,påskfirande,dopfuntar,kyrkorätt,Dalby kloster,baptismal liturgy,middle ages,Easter,baptismal fonts,Canon Law,Dalby monastery},
  language     = {swe},
  pages        = {355--370},
  publisher    = {ARRAY(0x8d8cc80)},
  series       = {Kyrklig rätt och kyrklig orätt - kyrkorättsliga perspektiv},
  title        = {Från påskdop till vardagsdop : Om en obemärkt revolution},
  volume       = {97},
  year         = {2016},
}