The Articles of Faith / A Series of Lectures on the Principal Doctrines of the Church of Jesus Christ of Latter-Day Saints

by James E. Talmage

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 God 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,[405] 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.[406] Concerning this kind of argument, it should be remembered that philological evidence is not of the most decisive order. Let us pass then to the consideration of other and stronger reasons.

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 God.[407] 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.

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 God 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."[408] 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 God, who hath raised him from the dead."[409] 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.

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."[410] 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;[411] and shortly afterward we hear of him baptizing in Ænon, near to Salim, "because there was much water there;"[412] yet had he been baptizing by sprinkling, a small quantity of water would have sufficed for a multitude.

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

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.[414] Distortions of ordinances instituted 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 constitutional 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 instituted 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.