=12. A Repetition 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
repetition 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 repetition of the simple ordinance as
at first performed, may be allowed under particular circumstances,
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 God, 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 circumstances 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 circumstances 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 instituted 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 God.
[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 God, 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 repetition of the baptismal rite
has not been required and, were subjects of this class repeatedly
baptized, unto them remission of sins would in no wise come, except
they repent most sincerely. The frailties of mortality and our
proneness 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.