By Giuseppe Monno
The Greek term baptízō, translated as “baptism,” literally means “to immerse.” Spiritually, however, it refers to being united with Christ in His death, so as to rise again with Him and live a new life (cf. Romans 6:3–7; Colossians 2:12). The term can also be understood as “washing,” not only in a physical sense but, above all, in a spiritual one: just as water cleanses the body, the grace given in Baptism purifies the soul (cf. Acts 2:38; 22:16).
The manner of Baptism does not necessarily require full immersion of the body; it may also consist simply in pouring water over the head. In the early Church, both immersion and infusion were practiced. An important witness to this is the Didache, written before the destruction of the Temple in Jerusalem:
“Concerning baptism, baptize in this way: having first said all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in living water. But if you do not have living water, baptize in other water; and if you cannot in cold, then in warm. But if you have neither, pour water three times upon the head in the name of the Father and of the Son and of the Holy Spirit.” (Didache 7:1–3)
Today, in the Catholic Church, Baptism is administered most often by pouring. It is important to note that Christ, in instituting this sacrament, did not prescribe a fixed method regarding the way the water is applied or the amount to be used. The essential element is that Baptism be given with the Trinitarian formula: “in the name of the Father and of the Son and of the Holy Spirit” (cf. Matthew 28:19).
The main opponents of Baptism by infusion were the Anabaptists of the sixteenth century. This movement, which arose during the Protestant Reformation, held that Baptism must be performed exclusively by immersion. Several Reformers rejected this view:
Martin Luther accepted Baptism by pouring as a legitimate and practical form, without placing special emphasis on immersion.
John Calvin rejected the Anabaptist claim that only immersion is valid, and fully recognized the validity of pouring.
Ulrich Zwingli, although he initially showed some preference for immersion, did not consider the mode of Baptism essential and also accepted pouring as valid.
The Orthodox Church, while recognizing Baptism by pouring as valid, regards it as an exception to the usual practice, which is immersion. Immersion is seen as richer in symbolism, since it more clearly represents dying and rising with Christ—leaving behind sin and being reborn to new life in the Spirit. Even so, when immersion is not possible, pouring is still considered valid.
The New Testament does not give detailed descriptions of how Baptism was performed. However, some passages suggest that pouring may have been used, especially in situations where immersion would have been difficult.
Acts 2:41: “Those who accepted what he said were baptised, and that very day about three thousand were added to their number.”
Given the large number of people involved, it is reasonable to think that Peter and the other apostles may have used a simpler method, such as pouring.
Acts 9:18: “And immediately it was as though scales fell away from his eyes and he could see again. So he got up and was baptised.”
Paul was baptized by Ananias immediately after recovering his sight. Since this likely took place inside a house, it is reasonable to suppose that it was not done by full immersion but by pouring. In apostolic times, most houses—especially modest ones—did not have large water basins. Water had to be carried from wells, cisterns, or public sources and stored in jars or skins (cf. Matthew 9:17; John 2:6).
Acts 10:47–48: “Then Peter said, ‘Could anyone refuse the water of baptism to these people, now they have received the Holy Spirit just as much as we have?’ With that he gave orders for them to be baptised in the name of Jesus Christ.”
Here too, since the event took place in a house, it is likely that Baptism was administered by pouring.
Finally, the Catholic Church has formally defined the validity of Baptism by infusion. The Council of Trent states:
“If anyone says that the true and proper rite of Baptism is only immersion, and that Baptism given by pouring is therefore not valid, let him be anathema.” (Council of Trent, session VII, canon 2)