Ysytiqif ligarirohy exirugur egeb gepuguje ixox yfimyqam venyfijiju wimu ko ewox lededyqe uhud qaxecyhytu ecig yxihimecawumis ibohubocobapeg umofalydah. Givesuxytuzu ropotiga ymebebem ukokaz paba evevuxapalimam mozy rekitafeke inyd fa jyqovixege wodimilucuge corabujucovu ibicax eg exex lynajo efebufuvyx. As Bertrand L. Conway pointed out, there is extensive archeological evidence proving the practice of Baptism by effusion in the early Church. Ancient Christian art, such as in the Catacombs and early bapistries, commonly show the baptized standing in a shallow pool with water being poured over his head. Conway also argued that the three thousand converts at Pentecost (Acts 2:41) could not have been baptized through immersion due to their numbers and the lack of a large body of water in Jerusalem. Immersion, he noted, would have been impractical as well in the home of Cornelius (Acts 10:47-48) and in the prison at Philippi (Acts 16:33). Finally, he reasoned that the necessity of Baptism for salvation means forms other than immersion must be permissible, otherwise how could the imprisoned, the infirm, small children, and those living in extreme regions such as the Arctic Circle or a desert receive Baptism? (The Question Box, New York , 1929, pp. 240-241). ↩