Alfons Fürst has produced what he acknowledges from the outset is to be a students' textbook particularly suitable for modules in German universities and seminaries concerned with ancient liturgy (p. 5). Thus his account is a straightforward introduction, beginning with the eucharist (pp. 21–98) and proceding to baptism, the description and discussion of the practice of which forms the major and more controversial part of his book.

He points out the connection between baptism and the development of the catechumenate in the early Church, and the making of a confession of faith (pp. 104–12). Inevitably, therefore, delay in being baptised and the protests against the practice of Gregory Nazianzen and others is duly noted (p. 115). It is to this that he attributes a change in the catechumenate in which careful consideration of the baptismal commitment and instruction was originally required. The yearly fourteen-day fast with instruction that was a process of ‘enlightenment (Photizomenat)’ replaced it (p. 116). Thus began the new mystagogical tradition of, amongst others, Ambrose, Theodore of Mopsuestia, Cyril of Jerusalem and John Chrysostom (pp. 122–3). Thus he can introduce yet another difference between mystery cults that concealed their rites from the uninitiated, and Christianity with its public rites, but where only true, spiritual living and reliving of these rites could make experiencing them experience of a mystery into which a mystagogue had led them (p. 123).

Fürst begins each of his main section with a heading on Religionsgeschichte, but always with his seminarian focus in mind. Thus he finds distinctions in the midst of similarities in order to re-enforce the uniqueness of Christianity. On baptismal exorcism, for example, he seeks to derive the practice from Gnosticism, conceding the pneumatology of the synoptic Gospels, but claims an exclusive application in the latter case to healing miracles and not to simple exorcism. He derives baptismal exorcism from Gnosticism (p. 113). This is of course a rather neat way of using a putatively historical study to legitimate contemporary liturgical practices, allowing healing exorcism but ruling out the defunct practice of exorcism at baptism.

The separation of confirmation from baptism in western rites by separating out different elements and features of the primitive baptismal rites is clearly drawn (pp. 161ff.). Inevitably the question of infant baptism is raised, following the firm conclusion from a discussion of clinical baptism that ‘believing and being baptised’ went together since Gregory Nazianzus and Basil both criticise waiting too long with the result that the sick person is no longer conscious and able to make a coherent confession of faith (pp. 164–6). The usual texts are cited, Tertullian in emphatic criticism of infant baptism whilst the Hippolytan Apostolic Tradition makes it clear that small children were baptised with others answering on their behalf (p. 166). But nevertheless he claims (pp. 168–9) a ‘fundamental change’ in the rite of initiation from the sixth century onwards. I find such an approach tendentious when it fails to make any distinction between a change in liturgical practice and a change in theology. He assumes rather than argues a genetic mutation in the theological development rather than the working out of what had always been implied.

Fürst concludes with a very helpful, pictorially well illustrated, description of ancient baptisteries of a size that could accommodate adults, demonstrating originally a separate place for baptism apart from a small area in the church building itself when infant baptism had become the norm (pp. 168–92). He then turns to a section on the theology of baptism beginning with the Didache but really focusing on some New Testament passages (pp. 193–205). He then summarises various controversies with Gnostics, Cyprian against Stephen, Athanasius and Basil again Arius etc. (pp. 206–24) in which baptismal issues were raised. Despite his strong preference for adult baptism, Fürst cannot of course show any dispute between the great Church and schismatics and heretics over infant baptism: the reservations of Tertullian and Gregory were always just that – a reflective querying of established and traditional practice in baptising the children of believing parents. He concludes with a useful summary of issues and controversies regarding the penitential discipline (pp. 225–6).

This is a useful and detailed introduction, with some very good illustrations. It is a great pity that there is no English translation to benefit our more obtuse students who seem unable to face up to the responsibility of learning to work in languages other than English.