Baptism readings across the Christian traditions

01 How baptism readings are chosen

The five major Christian tradition families approach the readings differently. Catholic baptisms draw from the Order of Baptism of Children, which lists Old Testament options (Ezekiel 36, Ezekiel 47), New Testament options (Romans 6, Romans 8, 1 Corinthians 12, Galatians 3, Ephesians 4, 1 Peter 2), and Gospel options (Matthew 22, Matthew 28, Mark 1, Mark 10, Mark 12, John 3, John 6, John 7, John 9, John 15, John 19). The priest typically names two or three of each and the parents choose, in conversation with the priest, during baptism preparation. Orthodox baptisms have appointed readings: Romans 6:3-11 and Matthew 28:16-20 are read at every baptism. The Orthodox readings are not chosen by the parents; they are the readings of the rite.

Anglican / Episcopal baptisms follow the Book of Common Prayer's appointed readings; the 1979 BCP lists options including Romans 6:3-5, 2 Corinthians 5:17-20, and Gospel readings from Mark 1, Mark 10, Matthew 28, and John 3. Mainline Protestant practice (Lutheran, Methodist, Presbyterian, Reformed) typically pairs Matthew 28:18-20 with Romans 6, sometimes adding Acts 2:38-41 or an Old Testament option. Evangelical and Baptist practice centers on Acts 2:38-41 or Matthew 28:18-20; the pastor selects, often in conversation with the candidate at a believer's baptism.

02 The principal readings

Nine scripture passages cover most of what is read at US Christian baptisms. The pill on each row notes the convention or category; the link opens the full chapter on Bible1.org.

03 Tradition-specific selections

Beyond the principal readings, each tradition has its own conventional patterns.

Catholic lectionary

The Order of Baptism of Children, revised in 2020 in the US, provides the lectionary. Old Testament options: Ezekiel 36:24-28 (clean water, new heart) and Ezekiel 47:1-9, 12 (water flowing from the temple). New Testament options: Romans 6:3-5 or 6:3-11, Romans 8:28-32, 1 Corinthians 12:12-13, Galatians 3:26-28, Ephesians 4:1-6, 1 Peter 2:4-5, 9-10. Gospel options: Matthew 22:35-40, Matthew 28:18-20, Mark 1:9-11, Mark 10:13-16, Mark 12:28-34, John 3:1-6, John 6:44-47, John 7:37-39a, John 9:1-7, John 15:1-11, John 19:31-35. The parents choose with the priest. The complete lectionary is published in the Order of Baptism of Children.

Orthodox readings

The Orthodox Mystery of Baptism has appointed readings: Romans 6:3-11 (the Pauline teaching on baptism into Christ's death and resurrection) and Matthew 28:16-20 (the Great Commission). These are read at every Orthodox baptism, and they are not chosen by the family. Where the baptism takes place during the Divine Liturgy on a feast day, the appointed readings of the day are read alongside or in place of the baptismal readings; the priest is the source for the local practice.

Anglican / Episcopal selections

The 1979 Book of Common Prayer's Holy Baptism rite lists appointed readings including Ezekiel 36:24-28, Romans 6:3-5 or 8:14-17, 2 Corinthians 5:17-20, and Gospel readings from Mark 1:4-11, Mark 10:13-16, Matthew 28:16-20, or John 3:1-6. The 2019 ACNA BCP carries a similar range. The rector or priest selects, often in conversation with the family. Where the baptism takes place at a principal Sunday service, the appointed lectionary readings of the day are normally read, with the baptismal readings supplementing.

Mainline Protestant common selections

Lutheran, Methodist, Presbyterian, and Reformed baptisms most often pair the Great Commission (Matthew 28:18-20) with the Pauline teaching on baptism (Romans 6:3-11). The Evangelical Lutheran Worship rite includes appointed prayers but allows the pastor to select readings. The United Methodist Book of Worship and the Presbyterian Book of Common Worship each list recommended readings. Acts 2:38-41 is widely read; the household passages (Acts 16:14-15, 16:30-34) sometimes appear, particularly in Reformed practice where covenant theology grounds infant baptism.

Evangelical and Baptist selections

Evangelical and Baptist baptisms typically center on one passage. Acts 2:38-41 ("Repent and be baptized") is the most common, with Acts 8:36-39 (the Ethiopian eunuch's baptism after his confession of faith) frequently chosen as the apostolic model for believer's baptism. Matthew 28:18-20 is read for the dominical command. Romans 6:3-4 appears as the theological framing of the rite. The candidate is often invited to choose a passage that speaks to their decision, and to give a brief testimony before the baptism.

04 The paedobaptist / credobaptist interpretive divide

The principal disagreement among Christian traditions on baptism is not which passages to read but how to read them. Both paedobaptist traditions (Catholic, Orthodox, Anglican, most Mainline Protestant, Lutheran, Reformed) and credobaptist traditions (Baptist, most Evangelical, Pentecostal) read substantially the same New Testament passages on baptism. They read them differently.

Mark 10:13-16 / Matthew 19:13-15

Jesus blesses the children: "Let the little children come to me, and do not hinder them, for to such belongs the kingdom of God." Paedobaptist traditions read the passage as supporting the inclusion of infants and young children in the covenant community through baptism. Credobaptist traditions read it as Jesus blessing the children, but distinct from baptism, which the passage does not mention; the inclusion of children in the kingdom is read separately from the question of when to baptize.

The household passages

Acts 16:14-15 (Lydia and her household), Acts 16:30-34 (the Philippian jailer and his household), and 1 Corinthians 1:16 (Stephanas and his household) describe households being baptized together. Paedobaptist traditions read the household pattern as including children and infants, drawing on the household structures of the first-century Mediterranean world; credobaptist traditions read the term as referring to those in the household capable of professing faith. The passages themselves do not specify ages, and the dispute turns on what "household" meant in context.

Acts 2:39

"The promise is for you and your children and for all who are far off, everyone whom the Lord our God calls to himself." Paedobaptist traditions, especially Reformed and Lutheran, read the verse as covenant continuity: God's promise extends to the children of believers, who are therefore appropriately baptized. Credobaptist traditions read "for your children" as describing the future evangelistic scope of the gospel, not the present inclusion of infants in baptism; the parallel "for all who are far off" supports the future-tense reading.

Colossians 2:11-12

Paul ties baptism to circumcision: "In him also you were circumcised with a circumcision made without hands... having been buried with him in baptism." Paedobaptist traditions, especially Reformed, draw the analogy: as circumcision was administered to infant sons in the Old Covenant, so baptism is administered to the children of believers in the New. Credobaptist traditions read the passage as describing a spiritual circumcision happening to the believer, with baptism following faith rather than replicating the Old Covenant pattern.

The dispute is structural to the Christian traditions and not resolved by selecting one set of readings over another. The site's editorial discipline on contested questions (Decision 10) is to name the dispute, name the traditions accurately, and not take a position. The officiating priest or pastor at any baptism is the source for how the passages are read in that tradition.

05 Common questions

06 Pastoral note