Why Baptise by Immersion?

Throughout the history of the Christian Church there has been considerable controversy over the mode of baptism.

Should people be baptised

* by immersion

* by pouring or

* by sprinkling?

Does it matter?

Some have argued that the mode of baptism is inconsequential to its effects and have favoured the modes of pouring or sprinkling for reason of convenience. Certainly pouring or sprinkling even a minimal amount of water can produce a valid baptism, yet it seems irrefutable that the richness of the sacramental action with abundant quantities of water makes a profound difference to the fruitfulness of baptism both for the recipient and for the witnessing assembly.

HISTORY

Textual and archaeological evidence for the rite of baptism in the early Church suggests that immersion was normative. Scriptural accounts of Jesus' baptism, specifically to his 'coming up' from the water, strongly suggest that it was a baptism by immersion. And when Jesus had been baptised, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him (Mt 3:16). Depictions of Jesus' baptism, such as those found in the fifth-century Orthodox and Arian baptisteries in Ravenna, Italy, also depict immersion.

The Didache, an early Christian treatise from the late first to early second century, stated that baptism should preferably be by immersion in cold, running water. However, it also instructed that water could be poured over a person's head in situations where immersion was not possible.

The verb baptizo which appears in all four gospels and in other New Testament books has been the subject of much investigation. In Baptism in the Early Church (2009), Everett Ferguson conducted a thorough word study and pointed out that 'baptise' is not an English word but is rather derived from the Greek bapto which means 'to dip' or 'to dye'. Dipping fabric in coloured dye effects a dramatic change, and dipping a heated iron tool in water strengthens or transforms it. Ferguson rejected the premise that 'pouring' or 'sprinkling' could be accurate translations of the Greek verb.

In the fourth century, Cyril of Jerusalem, Ambrose of Milan, Chrysostom of Antioch and Theodore of Mopsuestia all used their baptismal sermons to explain the act of submersion or immersion as conformity to the death and resurrection of Christ. They also spoke of a supplementary theme of rebirth. The water tomb by which one is immersed into death with Christ becomes the water womb from which the newly baptised emerges with Christ into new life. They used the liturgical celebration itself as the basis for their baptismal catechesis.

However, in the fifth century Augustine begins to argue that the validity of the sacrament was of paramount importance. As long as water was used and the trinitarian formula spoken, the baptism was valid; the mode was seen to be of little consequence. Furthermore, the modes of pouring and sprinkling were held to be safer and more convenient for infant baptism which gained wide acceptance at this time and which became increasingly popular throughout the middle ages. In due course, baptismal fonts were no longer constructed as pools which allowed for immersion, but became rather minimalistic pedestal fonts designed for pouring or sprinkling.

This decline in visible ritual symbolism led the theology of baptism to focus on scholastic explications rather than liturgical symbols and actions. The evolution of the sacrament of baptism, therefore, was not only a function of theological understandings influencing practice but also changes in ritual practice influencing the theology of baptism.

The Second Vatican Council ordered a review of the baptismal ritual to recover the ritual and symbolic richness of the early tradition. The 1969 Rite of Baptism for Children and the 1972 Rite of Christian Initiation of Adults (RCIA) reinstated baptismal immersion as the preferred mode, emphasised the importance of sacramental signs within the baptismal liturgy and highlighted the ecclesial significance of baptism into a community. In order to inspire Christians to fulfil their baptismal call as members of the Body of Christ, it is imperative that the radical significance of baptism be communicated through clear and powerful symbols. 

SYMBOLS

Symbols are actions! They disclose relationships and communicate meaning. Symbols demand participation and require a personal response before they can be fully entered into. In order to communicate meaning effectively to everyone present, liturgical symbols must be sufficiently large and adequately demonstrated in order to be perceptible to the senses (SC 7). The liturgy's unique ability to express and form faith is facilitated by the use of symbols which point beyond themselves in order to lead people from the bodily reality being experienced into the spiritual reality being expressed. Thomas Aquinas recognised that it is part of human nature to acquire knowledge of the intelligible from the sensible. But a sign is that by means of which one attains to the knowledge of something else... (Summa Theologiae III, q 60 a 4).

SACRAMENTS

Augustine described a sacrament as a visible sign of an invisible grace. Indeed, it is an efficacious sign that actually causes what it signifies. Conversely, a sacrament must also signify what it effects (Aquinas, ST III, q 60 a 3). If the sacrament of baptism is to adequately symbolise what is taking place, it is imperative that infants and catechumens be lavishly immersed in water – enough water to drown in – since they are being baptised into the life and death of Christ. We should therefore do justice to its meaning and make baptism a true and complete sign of the thing it signifies (Martin Luther, The Holy and Blessed Sacrament of Baptism, 1519).

WATER AS A SACRAMENTAL SYMBOL IN BAPTISM WASHING

The natural uses of water suggest meanings of cleansing and forgiveness of sins. Baptism, the cleansing with water by the power of the living word, washes away every stain of sin, original and personal, makes us sharers in God's own life and his adopted children (Christian Initiation GI 5).

Rebirth

The life-giving properties of water make it an ideal symbol of rebirth. As proclaimed in the prayers for the blessing of the water, the newly baptised rise to a new birth of innocence by water and the Holy Spirit (RB 54; RCIA 215). This was a key theme of baptism in the early Church which found its origins in John's Gospel: No one can enter the kingdom of God without being born of water and Spirit (Jn 3:5).

Dying and Rising

In their mystagogical catecheses, the Church fathers of the fourth century explained baptismal immersion as the sign of a mystical sharing in Christ's death and resurrection (see also Rom 6:3-8). This symbolism was clearly expressed in the ecumenical document of the World Council of Churches Baptism, Eucharist and Ministry (1982). By baptism, Christians are immersed in the liberating death of Christ where their sins are buried...Fully identified with the death of Christ, they are buried with him and are raised here and now to a new life in the power of the resurrection of Jesus Christ, confident that they will also ultimately be one with him in a resurrection like his (BEM 3).

The General Introduction to Christian Initiation identifies the mode of immersion as the clearest way to represent this image of baptism. As the rite for baptising, either immersion, which is more suitable as a symbol of participation in the death and resurrection of Christ, or pouring may lawfully be used (Christian Initiation GI 6, 22). In the rite itself, this symbolism finds expression in the blessing of the water: May all who are buried with Christ in the death of baptism rise also with him to newness of life (RB 54; RCIA 215).

CHRISTIAN INITIATION

Baptism welcomes a person into a new relationship with God and with God's people, the Church. There is a sense of transformation as the baptised person intentionally joins an eschatological community and the people of God intentionally welcome this person. When the Church acts formally as the Body of Christ, its actions are symbolically the actions of Christ. By his power he is present in the sacraments, so that when someone baptises it is really Christ himself who baptises (SC 26-27). It is therefore important that the symbols of baptism speak clearly enough to represent adequately Christ's abundant welcome.

FAITH

It is clear that the faith in which the children are baptised is not the private possession of the individual family, but is the common treasure of the whole Church of Christ (RB 4).

The United States Conference of Catholic Bishops in their 1972 statement, Music in Catholic Worship, emphasised that clear symbols are integrally important for the fundamental task of nurturing faith in any liturgical celebration.

To celebrate the liturgy means to do the action or perform the sign in such a way that the full meaning and impact shine forth in clear and compelling fashion. Since these signs are vehicles of communication and instruments of faith, they must be simple and comprehensible...They must be meaningful and appealing to the body of worshippers or they will fail to stir up faith and people will fail to worship the Father (MCW 7).

The sacramental symbol of water in the baptismal liturgy must be sufficiently plentiful so that it signifies what is taking place, communicates meaning, invites the participation of the entire assembly and thereby strengthens the faith of those present.

DISTINGUISHING VALIDITY FROM FRUITFULNESS

When a sacrament is validly performed, the grace of God is offered and the sacramental character is conferred regardless of the personal disposition of the recipient. However, while a sacrament is validly conferred in the absence of adequate faith, it cannot be fruitful. Where faith is not present, a person is not open to receive God's sanctifying grace, nor open to the ultimate reality of a relationship of unity with God in Christ. Lack of faith or lack of intention to receive and live the unique grace of a sacrament prevents it from producing fruit in a person's life even when it has been validly conferred (Aquinas, ST III, q 69 a 9-10).

To promote fruitfulness, a sacrament must signify what it effects; clear and effective symbols inspire faith in the recipient and open them up to accept God's grace. The important question, therefore, is not how much water is necessary for baptism to be valid, but rather how much water is necessary for the person being baptised (and for the witnessing assembly) to realise the radical meaning and effect of baptism.

Certainly a baptism is valid when only a few drops of water are used, but if the profound significance of baptism is to be communicated in order to inspire faith, then it must be signified visibly; immersion in abundant water represents the abundant grace of God and inspires abundant faith.

While it is of the highest importance that the faithful should easily understand the sacramental signs (SC 59), the symbolism is not always immediately evident. To ensure that baptism is fruitful for recipients, something more than mere intellectual explanation is required; people must be drawn into the experience because the movement from validity to fruitfulness requires conscious participation. People are drawn to participate in the liturgical action both externally and internally when they perceive meaning from the liturgical rituals, stories and sacramental symbols. The rich baptismal images contained in the blessing of the water call for an equally rich liturgical expression and practice. When the liturgical symbols of baptism are clear and rich, they are themselves catechetical. Because they are signs they also instruct. They not only presuppose faith, but by words and objects they also nourish, strengthen, and express it (SC 59). Immersion in abundant water makes the sacrament fruitful not only for the recipient but also for the assembly as they are reminded of the significance of their own baptism and its implications for their life of ministry as a priestly people.

IMPLICATIONS

Water as a baptismal symbol speaks most powerfully of a catechumen's sharing in the death and resurrection of Christ when immersion is the mode of baptism. Being plunged into the waters of the font a catechumen goes down into the tomb, dies to sin and rises out of the waters to new life. The person being baptised should be immersed in enough water to drown in so as to reveal the symbolic richness of the sacramental sign. Symbols that are clearly perceptible not only foster and nourish the faith of those being baptised, but also allow the assembly and its ministers to become engaged in the sacramental action.

Fonts that permit immersion are to be favoured, particularly where churches are being renovated or constructed. Steps on both sides of the font are a powerful symbol of descent into the waters of death, and rebirth as a new creation – a passage from the old life to the new. To symbolise the entrance into Christ and his Church, the baptismal font should be located in relation to the doors of the church; this allows people to sign themselves with the baptismal water as they enter and to be reminded of their own baptism. The font should also be positioned on the same axis as the altar to show that baptism orients a person to the wider worship life of the Church and reaches its culmination in the Eucharist. The public celebration of baptism in the parish church is the right context as it highlights the ecclesial nature of this sacramental event (SC 27; RB 10).

In some cases, the existing font in a church may mean that immersion is impossible; in such cases, baptism should involve a deluge, not a drizzle, over the head of the child or catechumen. If insufficient water is used, the sacrament does not communicate the truth which it effects and thus can fail to stir up faith in the sacramental action taking place. Clear symbols are needed to draw people into the celebration which is first and foremost the work of God and a vehicle through which God continues to reach out to people and call them to faith.

​Immersion communicates the profound meaning of baptism, signifies the abundance of God's sanctifying grace and inspires a faith-filled response in both the recipient and the assembly, such that the sacrament of baptism may be not only validly conferred, but fruitfully experienced and lived.  

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This article was originally published in Liturgy News ​Vol 45(1) March 2015. Reprinted with permission.