Immersion, sprinkling, covering, calling under the flag.  It is decided by the meaning and importance that each church attaches to the symbolism. In this article I pursue the matter to find the scripturally correct baptism, if it exist. .
 
Water was used in the church through the ages for baptism.  This is carrying the Jewish tradition. Jews sprinkled and immersed for purification. 

The mikvah must meet six special requirements as described in Oral Torah written down during the third to fifth centuaries A.D. There are several strains of traditions. But Mikvah requirements seems to be the same in all.

1. No other liquid but water may be used in the Mikvah, no coloring or chemicals, etc.
2. The Mikvah must be built into the ground, or be a part of a building attached to the ground. It cannot consist of any vessel that can be disconnected and carried away, such as a tub, vat, or barrel.
3. The water of a Mikvah cannot be running or flowing. The only exception to this rule is a natural spring, or a river whose water is derived mainly from springs.
4. The water of the Mikvah be brought together by natural means not drawn.
5. The water cannot be channeled to the Mikvah through anything that can become tomeh/unclean, such as pipes or channels made of metal, clay, or wood.
6. The Mikvah must contain no less than 40 Sa'ah of water, that is approximately 150 to 200 gallons.

Even when immersion was used it was never done by another. The person immersed themselves before at least three male witnesses.

The third centuary Judaism prescribed it as follows: " The person being immersed went into the water by himself, stretching out his arms, flexing his fingers, fluttering his eyelids he squats down into the water until he is completely covered by water. Flexing the fingers and toes, fluttering the eyelids was to insure that the water touched every part of the body. Normally a person would do this three times. The witness was the person that stood out of the water to make sure that the immersing person was completely covered by the water. " Whether this was the method at the time of Jesus cannot be ascertained.

The Brahminic method is as follows: "Step into the water halfway (abdomen level), pray looking towards north or east and dip the whole body under water once, rub the entire body clean with the palms and dip again twice."

However the baptism of John was not a proselysation but a ritual signifying repentance and return of a people who were already within the covenant. Scholars think that John and Jesus were both associated some how with the Qmran Community of Essenes. John’s baptism was therefore most probably a "pledge of allegiance and good conscience towards God". They were entering into a more holy life. Such baptisms were made standing erect. It was more of an anointing than ritual purification. In the same way Christian baptism is probably anointing someone into a Royal Priesthood . It is assumed that they are already believers and are in the Kingdom. The mode of John’s baptism and Baptism given by disciples and of the Christian baptism were the same. Since John and Jesus were connected with Essence Groups their Baptism was somehow connected to the expected "Righteous One"..  There is a group of followers of John still in existence in Iran and Iraq who baptize in this manner. (A video of baptism by this group can be seen in the video series Legacy published by the Maryland and Public Television and central Independent Television program Iraq: "The cradle of civilization" is distributed by Ambrose Video Publishing. Inc.,1290 Avenue of the Americas, Suite 2245, New York NY 10104 This is an educational video produced by the secular organization). If the Mandean Baptism is in any way a correct tradition of the Johannine baptism it was not by total immersion. The person goes into the water to his or her waist and the baptizer takes water with hand or with a small pitcher and pours it over the head.  Probably this was handed over through generations, from John Historically therefore John's baptism was not by total immersion. It was a ceremonial washing. If we notice the ceremonial washing of Hindu Sanyasins (Holy Men – Ascetics) today in the river (Ganges), they follow a very similar procedure as part of ritual ablution.

It is also possible that there was a discontinuity in the baptismal procedures of John, Judaistic Proselysation and ritual purification proceedings with the Christian baptism after the resurrection of Jesus. Now baptism was into Christ and the procedures could have been changed accordingly. This is particularly true if Jesus did indeed instruct the Apostles as to the new form of baptism. Though we do not have any records for it, it is a possibility. I believe that the Johannanine baptism prophetically foreshadowed the death, burial and resurrection of Jesus. The Essene prophetic tradition had this strong component in place long before evern John.

A study of the baptismal fonts

A study of the baptismal fonts found around Christian churches could give us an understanding of the nature of baptism rendered to the believers of those periods. A study of these indicates clearly that the Christian initiation is never considered as an immersion process.

In the Apostolic Age, as in Jewish times (John, 3, 23), baptism was administered without special fonts, at the seaside or in streams or pools of water (Acts, 8: 38). These were called the living waters. Because they are continually renewed, they represented more aptly the renewing of the person continually by the Holy Spirit. Tertullian refers to St. Peter's baptizing in the Tiber (De bapt., 4); St. Paulinus in England by Bede (Hist. Eccl., II, 14-16) refers to baptism in rivers. Indoor baptism, however, was also practiced in the early church as seen in the Acts of Apostles. (Acts, 9:18; 16: 33)

As the church took institutional form, Baptismal fonts became part of the Christian Churches around the world.

* An early Christian baptistery was found in a church in Jesus' hometown of Nazareth, This baptistery, which dates from the early second century, was too small and narrow to immerse a person in.

In the East it took the form of a pool or cistern, called kalymbethra (swimming-bath). These were mostly knee deep, deep enough to provide baptism by immersion but most suitable for John type baptism by pouring..

In the west similar fonts were found. They are known by the Latin name of natatorium, and also as piscina with its allusion to birth and life in the waters (Tertullian, De bapt., 1 St. Augustine, De schis. Donat., III, 2). The name fons was also used which meant spring. alluding to the "springs of living waters out of the belly" of the believer. The oldest western fonts that are excavated are found in the Roman catacombs. These are remains of the earliest churches who because of persecution lived their religious life underground. These cisterns are hewn from the stones in the floor.. Examples are to be found

?        in the Ostrian Cemetery, where in a small shallow basin in the floor a spring wells up in the Cemetery of Pontianus, where an oblong reservoir about eighteen square feet in surface area and three feet in depth, (still filled with water) is found. (Marucchi, Archéologie Chrétienne, II, 63);

?        in St. Felicitas ((Marucchi, Archéologie Chrétienne, II 304); and

?        in St. Priscilla, (Marucchi in Nuovo Bullettino, 1901, 73).  

In every case the baptismal fonts were shallow pools where only the candidate’s feet were immersed. These were certainly unsuitable for total immersion as is practiced todsay. Even in the sqatting mode immerision could not be accomplished. Water was certainly poured on people from an overhead stream or from a pitcher held by the person baptizing.

It is therefore almost certain on the basis of extensive archeological studies that this indeed was the mode of baptism employed by the early Christians. (de Rossi, Bullettino di Archeol., 1876, 8-15; Duchesne, Les Eglises séparées, Paris, 1905, 89-96).

As the churches began to incorporate baptisteries within the church they followed similar structures. But with additional significance attached to the steps. These pools were built at lowered and built in hexagonal or octagonal forms . In the East they took the shape of cross with steps leading into it. The candidates will walk down into the pool and came up out of it into the assembly. The number of steps were also given mystical symbolisms (Isidore of Seville, De divin. off., II: 25 Gregory of Tours, Mirac., I: 24), In few cases they were shaped in the form of a coffin giving allusion to Paul’s reference in Romans, 6: 4. Their average depth of less than three feet indicate that baptism by total immersion was practically unknown during the early church period..

As time went on infusion became more popular especially in the colder regions of Europe 

This conclusion is supported by the early art and literature.

Many of the earliest Christian artworks depicted baptism--but never baptism by immersion! If the recipient of the sacrament is in a river, he is always shown standing ankle deep while water is poured over his head from a cup or shell, which was the normal practice of baptism of the early Christians.  Tile mosaics in ancient churches, paintings in the catacombs, designs on ordinary household objects like cups and spoons, engravings on marble--it is always baptism by pouring. Baptisteries in early cemeteries are clear witnesses to baptisms by infusion. No, the entire record of the early Church--as shown in the New Testament, in other writings, and in monumental evidence--indicates the mode of baptism was not restricted to immersion. Other archaeological evidence confirms the same thing.

This painting found in Catacombs of St. Callixtus in Rome is probably the oldest paintings ever known in Christian History.

Documentary Evidence

Didache is dated c. 60-100 AD

"The Didache is probably the oldest surviving extant piece of Christian literature which did not make it into the canon. It is a handbook of sorts for new Christian converts, packed with instructions derived directly from the teachings of Jesus. There are three sections --- the first six chapters are catechetical lessons; the next four give descriptions of the liturgy, including baptism, fasting and communion; and the last six outline the church organization.

The Didache claims to have been authored by the twelve apostles. Some believe this, others say it might be the result of the first Apostolic Council, about. 50AD -- the one recorded in Acts 15. There are similarities to the Apostolic Decree and the church structure is primitive and the description of the Eucharist carefully avoids mention of the body and blood of Christ. Most scholars agree that the work, in its earliest form, may have circulated as early as the 60's AD though additions and modifications may have taken place well into the third century. The work was never officially rejected by the Church, but was excluded from the canon.

The complete text of the Didache was discovered in the Codex Hierosolymitanus, though a number of fragments exist, most notably in the Oxyrhynchus Papyri. It was originally composed in Greek, probably within a small community. " (Indiana Wesleyan University)

Evidently this represents the custom of the early Christian Church.   Didache clearly indicates that other baptismal modes were in existence right from the begining of the church, The testimony of the Didache is seconded by other early Christian writings.

Hippolytus of Rome said, 
"if water is scarce, whether as a constant condition or on occasion, then use whatever water is available" 
Cyprian maintained that no one should be  "disturbed because the sick are poured upon or sprinkled when they receive the Lord's grace" (Letter to a Certain Magnus, 69:12 [A.D. 255]). 

  Symbolism

In the various symbols of baptism we notice that water never actually covered the baptisee.  Total immersion is not the meaning of the symbol at all. 

Paul was baptized in a house (Acts 9:17-18). In fact, he was baptized standing up. When Ananias came to baptize him, he said: "And now why do you wait? Rise [literally, "stand up"] and be baptized, and wash away your sins, calling on his name" (Acts 22:16).  Or did they go out to a pool?  We have no definite statement.  The verse imply otherwise.  

Peter performed baptisms in the house of Cornelius (Acts 10:47-48), even though bathtubs and swimming pools weren't fixtures of ancient homes. After the earthquake that released him from prison, Paul baptized his jailer and his entire family--within the jailor's house (Acts 16:32-33) (The story indicates that Paul refused to leave the jail premises until the authorities came and took him out). 

On the occasion of Peter's first sermon, three thousand people were baptized in Jerusalem (Acts 2:41), yet archaeologists have demonstrated there was no sufficient supply of water for these baptisms to be performed by immersion unless they were led to the river Jordan several miles away. Even if there were enough water it would have been physically impossible to perform the job by the apostles alone unless the recipients  did it by themselves.
 
There are other practical reasons why immersion is not always possible and acceptable. What about the bedridden and dying? They can't be immersed in water, so is baptism to be denied them? What about desert nomads and the Eskimos? Are they to be denied the sacrament because baptism by immersion is nearly impossible for them? 
 

The Ark, The Sea and the Cloud

The three essential symbolism of baptism referred to in the Bible speaks against the practice of total immersion in symbolism. 

1.  Ark of Noah 

1Pet. 3:20-21   who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water,   and this water symbolizes baptism that now saves you also --not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ, 
In this symbolism, the ark was floating in water, never covered.  No water fell on those who were inside.  those on whom water fell, perished, not saved. 

2. The red sea 

3.  The cloud 

1Cor. 10:1-5   For I do not want you to be ignorant of the fact, brothers, that our forefathers were all under the cloud and that they all passed through the sea.   They were all baptized into Moses in the cloud and in the sea.  They all ate the same spiritual food  and drank the same spiritual drink; for they drank from the spiritual rock that accompanied them, and that rock was Christ.   Nevertheless, God was not pleased with most of them; their bodies were scattered over the desert. 

 In both these cases neither the sea nor the cloud covered the Israelites who were saved from Pharaoh.  Pharaoh and his army were immersed and they perished.  Though they were all saved by grace, their bodies were scattered in the desert.  Baptism did not do them any good.  Yet Israel was saved through water and not by water in the historical contex

t.

Comparison of various modes