=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,[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 pass
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
God.[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 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."[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 God, 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 Ænon,
near to Salim, "because there was much water there;"[413] yet had he
been baptizing by sprinkling, a small quantity of water would have
sufficed for a multitude.
[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 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.
[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 God 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 God, by additions, omissions, or
alterations of any kind.