The Articles of Faith Part 16

LECTURE VII.

BAPTISM.--Continued.

=Article 4.=--We believe that the first principles and ordinances of the Gospel are:--... (3) Baptism by immersion for the remission of sins; ...

MODE OF BAPTISM.

=1. Method of Administering Baptism Important.=--In considering the object and the necessity of baptism, much has been said and inferred concerning the importance which the Lord attaches to this initiatory rite; it is natural that the mode of administering the ordinance should also be specifically prescribed. Many Christian sects have some established rite of initiation, in which water figures as a necessary element; though with some the ceremony consists in nothing more than the placing of the priest's moistened finger on the forehead of the candidate; or in the pouring or sprinkling of water on the face; while others consider immersion of the whole body as requisite. The Latter-day Saints hold that the scriptures are devoid of ambiguity regarding the acceptable mode of baptism; and they boldly declare their belief that bodily immersion by a duly authorized servant or representative of the Savior is the only true form. Their reasons for this belief may be summed up as follows: (1) The derivation and former usage of the word baptism, and its cognates, betoken immersion. (2) The symbolism of the rite is preserved in no other form. (3) Scriptural authority, the revealed word of G.o.d through the mouths of ancient and modern prophets, prescribes immersion as the true form of baptism.

=2. (1.) The Word "Baptism=," as is generally admitted by philologists, is derived from the Greek _bapto_, _baptizo_, meaning literally to dip, or to immerse. As is true in the case of every living language, words may undergo great changes of meaning; and some writers declare that the term in question may be as applicable to pouring or sprinkling with water as to actual immersion. It becomes interesting, therefore, to inquire as to the current meaning of the term at or near the time of Christ; for, as the Savior evidently deemed it unnecessary, in the course of His instructions concerning baptism, to modify or in any way to enlarge upon the meaning of the term, the word "baptize" evidently conveyed a very definite meaning to those who received His teachings. From the use made of the original term by the Latin and Greek authors,[406] it is plain that they understood an actual immersion in water as the only true signification. The modern Greeks understand baptism to mean a burial in water, and therefore, as they adopt the profession of Christianity, they practice immersion as the only proper form in baptism.[407]

Concerning this kind of argument, it should be remembered that philological evidence is not of the most decisive order. Let us pa.s.s then to the consideration of other and stronger reasons.

[406] See Note 1.

[407] See Note 2.

=3. (2.) The Symbolism of the Baptismal Rite= is preserved in no form other than immersion. The Savior compared baptism to a birth, and declared such to be essential to the life that leads to the kingdom of G.o.d.[408] Surely none can say that a birth is represented by a simple sprinkling of water on the face or head. Not the least of the distinctions which have contributed to Christ's pre-eminence as a teacher of teachers, consists in His precise and forceful use of language; His comparisons are always strong, His metaphors ever expressive, His parables convincing; and so inappropriate a comparison as is implied in such a false representation of birth, would be entirely foreign to the Great Teacher's methods.

[408] John iii, 3, 5.

=4.= Baptism has also been very impressively compared to a burial, followed by a resurrection; and in this symbol of the bodily death and resurrection of His Son has G.o.d promised to grant remission of sins.

In writing to the Romans, Paul says:--"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."[409] And again, the same apostle writes: "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of G.o.d, who hath raised him from the dead."[410] Among all the varied forms of baptism practiced by man, immersion alone typifies a birth, marking the beginning of a new career; or the sleep of the grave, with subsequent victory over death.

[409] Rom. vi, 3-5.

[410] Col. ii, 12.

=5. (3.) Scriptural Authority= warrants none other form than immersion. Christ Himself was baptized by immersion. We read that after the ceremony, He "went up straightway out of the water."[411]

That the baptism of the Savior was acceptable before His Father is abundantly proved by the manifestations immediately following the ordinance--in the descent of the Holy Ghost, and the declaration, "This is my beloved Son, in whom I am well pleased." John, surnamed, because of his Divine commission, the Baptist, baptized in the river Jordan;[412] and shortly afterward we hear of him baptizing in aenon, near to Salim, "because there was much water there;"[413] yet had he been baptizing by sprinkling, a small quant.i.ty of water would have sufficed for a mult.i.tude.

[411] Matt. iii, 16-17; Mark i, 10-11.

[412] Mark i, 4, 5.

[413] John iii, 23.

=6.= We read of baptism following the somewhat speedy conversion of the Ethiopian eunuch, treasurer to the queen, Candace. To him Philip preached the doctrine of Christ, as they rode together in the Ethiopian's chariot; the eunuch, believing the words of his inspired instructor, desired baptism, and Philip consenting, "he commanded the chariot to stand still, and they both _went down into the water_, both Philip and the eunuch, and he baptized him. And when they were come _up out of the water_, the Spirit of the Lord caught away Philip that the eunuch saw him no more; and he went on his way rejoicing."[414]

Surely the record in this case is explicit, that immersion was the mode practiced by Philip.

[414] Acts viii, 26-39.

=7. History, other than Scriptural=, proves that for more than two centuries after Christ, immersion was the only mode of baptism generally practiced by professed Christians; and not indeed till near the close of the thirteenth century did other forms become general.[415] Distortions of ordinances inst.i.tuted by authority may be expected, if the outward form of such ordinances be attempted after the authority to minister in them has been taken away; yet such distortions are of gradual growth; deformities resulting from const.i.tutional ailments do not develop in a day; we may with reason, therefore, look for the closest imitation of the true form of baptism, as indeed of any other ordinance inst.i.tuted by Christ, in the period immediately following His personal ministry, and that of His apostles. Then, as the darkness of unbelief deepened, the authority given of Christ having been taken from the earth with His martyred servants, many innovations appeared, dignitaries of the various churches becoming a law unto themselves and to their adherents. Early in the third century, the Bishop of Carthage decided that persons of weak health might be acceptably baptized by sprinkling; and with the license thus given, the true form of baptism gradually fell into disfavor, and unauthorized practices devised by man took its place.

[415] See Note 3.

=8. Baptism among the Nephites= was performed by immersion only. The wide extent to which baptism was preached and practiced among the people from Lehi to Moroni has been already shown. When the Savior appeared to His people on this hemisphere, He gave them very explicit instructions as to the method of procedure in administering the ordinance. These are his words:--"Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them: behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now behold, these are the words which ye shall say, calling them by name, saying, _Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost: Amen._ And then shall ye immerse them in the water, and come forth again out of the water."[416]

[416] III Nephi xi, 23-27.

=9. Modern Baptism=, as prescribed by revelation, is after the same pattern. The first baptisms in the present dispensation were those of Joseph Smith and Oliver Cowdery, who baptized each other according to the directions of the heavenly messenger from whom they had received authority to administer in this holy ordinance, and who was none other than John the Baptist of a former dispensation, the forerunner of the Messiah. Joseph Smith thus describes the event:--"Accordingly we went and were baptized; I baptized him [Oliver Cowdery] first, and afterwards he baptized me.... Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings."

=10.= In a revelation concerning Church government, dated April, 1830, the Lord prescribed the exact mode of baptism as He desires the ordinance administered in the present dispensation. He said: "Baptism is to be administered in the following manner unto all those who repent:--The person who is called of G.o.d and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name--_Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost.

Amen._ Then shall he immerse him or her in the water, and come forth again out of the water."[417]

[417] Doc. and Cov. xx, 72-74.

=11.= The Lord would not have prescribed the words of this ceremony did He not desire them used, and therefore elders and priests of the Church of Jesus Christ of Latter-day Saints have no personal authority to change the form given of G.o.d, by additions, omissions, or alterations of any kind.

BAPTISM AND "RE-BAPTISM."

=12. A Repet.i.tion of the Baptismal Ordinance= on the same individual is allowable under certain specific conditions. Thus, if one, having entered the Church by baptism, withdraws from it, or is excommunicated therefrom, and afterwards repents and desires to regain his standing in the Church, he can do so only through baptism. However, such is a repet.i.tion of the initiatory ordinance as previously administered.

There is no ordinance of "re-baptism" in the Church distinct in nature, form, or purpose, from other baptism; and, therefore, in administering baptism to a subject who has been formerly baptized, the form of the ceremony is exactly the same as in first baptisms. The expression, "I re-baptize you," in place of "I baptize you," and the additions "for the renewal of your covenants," or "for the remission of your sins," though such have been used by officiating elders and priests of the Church, are not authorized. The dictates of reason unite with the voice of the presiding authorities of the Church in discountenancing any erratic departures from the course prescribed by the Lord; changes in ceremonies given by authority can be effected only by authority, and we must look for direction in these matters to those who hold the keys of power in the Church.

=13.= A "re-baptism," that is, a repet.i.tion of the simple ordinance as at first performed, may be allowed under particular circ.u.mstances, which seemingly warrant this extraordinary step. Thus, in the early days of the Church in Utah, its members having come hither through much tribulation, long and toilsome journeyings, accompanied in many instances by prolonged suspension of Church gatherings and other formal religious observances, it was wisely suggested by President Young that the members of the Church renew the witness of their allegiance to the cause of G.o.d, by each one seeking baptism. Then, as other companies of immigrants continued to arrive, the same conditions of long travel and rough experience applying in their cases, and further, as many of them hailed from foreign branches of the Church, still incompletely organized, through which circ.u.mstances the actual standing of the members could not be readily proved, the same rite of a second baptism was allowed to them. However, it was never intended that such a practice should become general; far less that it should be established as a permanent rule of action in the Church. The Latter-day Saints do not profess to be Anabaptists.

=14. "Re-baptisms" Recorded in Scripture= are very few; and in every instance, the existence of special circ.u.mstances justifying the action are readily seen. Thus, we read of Paul baptizing certain professed disciples at Ephesus though they had already been baptized after the manner of John's baptism.[418] But in this case, the apostle was evidently, and with good reason, suspicious that the baptism of which these spoke had been performed by unauthorized hands, or at least without the proper preliminary education of the candidates; for when he tested the efficacy of their baptism by asking "Have ye received the Holy Ghost since ye believed?" they answered him, "We have not so much as heard whether there be any Holy Ghost." Then asked he in surprise, "Unto what then were ye baptized?" and they replied, "Unto John's baptism." But Paul knew, as we know, that John preached the baptism of repentance by water, but always declared that such was but a preliminary to the greater baptism by fire, which Christ should bring. Therefore, in view of such unsatisfactory evidence concerning the validity of their baptism, Paul had baptism in the name of the Lord Jesus administered unto these twelve devout Ephesians, after which he laid his hands upon them, and they received the Holy Ghost.

[418] Acts xix, 1-6.

=15.= The baptism inst.i.tuted by Christ among the Nephites,[419] was very largely a "re-baptism;" for as we have already seen, the doctrine of baptism had been taught and practiced among the people from the time of Lehi; and surely, Nephi, the first to whom the Savior gave authority to baptize after His departure, had been previously baptized, for he and his co-laborers in the ministry had been most zealous in declaring the necessity of baptism.[420] Yet in this case also, there had probably arisen much impropriety in the manner, and perhaps in the spirit, of administering the ordinance; for the Savior in giving minute directions concerning the form of baptism, reproved them for the spirit of contention and disputation that had previously existed among them regarding the ordinance.[421] Therefore, the baptism of these people was made valid by an authoritative administration after the manner prescribed of G.o.d.

[419] III Nephi xi, 21-28.

[420] III Nephi vii, 23-26, etc.

[421] III Nephi xi, 27-30.

=16.= Incidentally, our attention is arrested by the fact that in these cases of re-baptism among the Nephites, the same ritual was used as in first baptism, and this by explicit instructions of the Lord, coupled with an impressive warning against disputation. Why should the priests in this day seek to alter the form to suit the case of a candidate who has formerly been baptized?

=17. Repeated Baptisms of the Same Person= are not sanctioned in the Church. It is easy to fall into the error of believing that baptism offers a ready means of gaining forgiveness of sins however oft repeated. Such a belief tends rather to excuse than to prevent sin, inasmuch as the hurtful effects seem to be so easily averted. Neither the written law of G.o.d, nor the instructions of His living Priesthood, designate baptism as a means of securing forgiveness by those who are already within the fold of Christ. Unto such, forgiveness of all sin, if not unto death, has been promised on confession, and repentance with full purpose of heart; of them a repet.i.tion of the baptismal rite has not been required and, were subjects of this cla.s.s repeatedly baptized, unto them remission of sins would in no wise come, except they repent most sincerely. The frailties of mortality and our p.r.o.neness to sin lead us continually into error; but if we covenant with the Lord at the waters of baptism, and thereafter seek to observe His law, He is merciful to pardon our little transgressions, through repentance sincere and true; and without such repentance, baptism, however oft repeated, would avail us nothing.

BAPTISM FOR THE DEAD.

=18. Baptism Required of All.=--The universal applicability of the law of baptism has been already dwelt upon. Compliance with the ordinance has been shown to be essential to salvation, and this condition applies to all mankind. Nowhere in scripture is a distinction made in this regard between the living and the dead. The dead are those who have lived in mortality upon earth; the living are mortals who yet shall pa.s.s through the ordained change which we call death. All are children of the same Father, all to be judged and rewarded or punished by the same unerring justice, with the same interpositions of benignant mercy. Christ's atoning sacrifice was offered, not alone for the few who lived upon the earth while He was in the flesh, nor for those who were to be born in mortality after His death, but for all inhabitants of earth then past, present, and future. He was ordained of the Father to be a judge of both quick and dead;[422] He is Lord alike of living and dead,[423] as men speak of dead and living, though all are to be placed in the same position before Him; there will be but a single cla.s.s, for all live unto Him.[424]

[422] Acts x, 42; II Tim. iv, 1; I Peter iv, 5.

[423] Rom. xiv, 9.

[424] Luke xx, 36, 38.