=1. Usage of the Term "Baptize" in Ancient Times.=--The following
instances show the ordinary meaning attached to the Greek term
from which our word "baptize" is derived. In all, the idea of
immersion is plainly intended.--(For these and other examples,
see Millennial Star, Vol. XXI, pp. 687-688.)
Polybius, a writer of history, who flourished during the second
century before Christ, uses the following expressions: In
describing a naval conflict between the Carthaginian and Roman
fleets off the shores of Sicily he says, "If any were hard
pressed by the enemy they withdrew safely back, on account of
their fast sailing into the open sea: and then turning round and
falling on those of their pursuers who were in advance, they gave
them frequent blows and 'baptized' many of their vessels."--Book
I, ch. 51.
The same writer thus refers to the passage of the Roman soldiers
through the river Trebia: "When the passage of the river Trebia
came on, which had risen above its usual current, on account of
the rain which had fallen, the infantry with difficulty crossed
over, being 'baptized' up to the chest."--Book III, ch. 72.
Describing a catastrophe which befell the Roman ships at
Syracuse, Polybius states: "Some were upset, but the greater
number, their prow being thrown down from a height, were
'baptized' and became full of sea."
Strabo, who lived during the time of Christ, used the term
"baptized" in the same sense. He thus describes an instrument
used in fishing: "And if it fall into the sea it is not lost:
for it is compacted of oak and pine wood: so that even if the oak
is 'baptized' by its weight, the remaining part floats and is
easily recovered."
Strabo refers to the buoyancy of certain saline waters thus:
"These have the taste of salt water, but a different nature, for
even persons who cannot swim are not liable to be 'baptized' in
them, but float like logs on the surface."
Referring to a salt spring in Tatta, the same writer says: "So
easily does the water form a crust round everything 'baptized'
into it that if persons let down a circlet of rushes they will
draw up wreaths of salt."
Speaking of a species of pitch from the lake Sirbonis, Strabo
says: "It will float on the surface owing to the nature of the
water, which, as we said, is such as to render swimming
unnecessary, and such that one who walks upon it is not
'baptized.'"
Dio Cassius, speaking of the effects of a severe storm near Rome
says: "The vessels which were in the Tiber, which were lying at
anchor near the city, and to the river's mouth, were 'baptized.'"
The same author thus alludes to the fate of some of Curio's
soldiers while fleeing before the forces of Juba: "Not a few of
these fugitives perished, some being knocked down in their
attempts to get on board the vessels, and others, even when in
the boats, being 'baptized' through their weight."
Alluding to the fate of the Byzantians who endeavored to escape
the siege by taking to the sea, he says: "Some of those, from the
extreme violence of the wind, were 'baptized.'"
=2. Baptism among the Greeks.=--"The native Greeks must
understand their own language better than foreigners, and they
have always understood the word baptism to signify dipping; and
therefore from their first embracing of Christianity to this day
they have always baptized, and do yet baptize, by
immersion."--_Robinson._
=3. Early Form of Christian Baptism.=--History furnishes ample
proof that in the first century after the death of Christ,
baptism was administered solely by immersion. Tertullian thus
refers to the immersion ceremony common in his day: "There is no
difference whether one is washed in a sea or in a pool, in a
river or in a fountain, in a lake or in a channel: nor is there
any difference between those whom John dipped in Jordan, and
those whom Peter dipped in the Tiber.... We are immersed in the
water."
The following are but a few of the instances on record (see
Millennial Star, Vol. XXI, pp. 769-770):
Justin Martyr describes the ceremony as practiced by himself.
First describing the preparatory examination of the candidate, he
proceeds: "After that they are led by us to where there is water,
and are born again in that kind of new birth by which we
ourselves were born again. For upon the name God, the Father and
Lord of all, and of Jesus Christ, our Savior, and of the Holy
Spirit, the immersion in water is performed, because the Christ
hath also said, 'Except a man be born again, he cannot enter into
the kingdom of heaven.'"
Bishop Bennet says concerning the practices of the early
Christians: "They led them into the water and laid them down in
the water as a man is laid in a grave; and then they said those
words, 'I baptize (or wash) thee in the name of the Father, Son,
and Holy Ghost'; then they raised them up again, and clean
garments were put on them; from whence came the phrases of being
baptized into Christ's death, of being buried with Him by baptism
into death, of our being risen with Christ, and of our putting on
the Lord Jesus Christ, of putting off the old man, and putting on
the new."
"That the apostles immersed whom they baptized there is no
doubt.... And that the ancient church followed their example is
very clearly evinced by innumerable testimonies of the
fathers."--_Vossius._
"Burying as it were the person baptized in the water, and raising
him out again, without question was anciently the more usual
method."--_Archbishop Secker._
"'Immersion' was the usual method in which baptism was
administered in the early Church.... Immersion was undoubtedly a
common mode of administering baptism, and was not discontinued
when infant baptism prevailed.... Sprinkling gradually took the
place of immersion without any formal renunciation of the
latter."--_Canon Farrar._
=4. The Fathers and the Children.=--"The revelation in our day of
the doctrine of baptism for the dead may be said to have
constituted a new epoch in the history of our race. At the time
the Prophet Joseph received that revelation, the belief was
general in Christendom that at death the destiny of the soul was
fixed irrevocably and for all eternity. If not rewarded with
endless happiness, then endless torment was its doom, beyond all
possibility of redemption or change. The horrible and monstrous
doctrine, so much at variance with every element of Divine
justice, was generally believed, that the heathen nations who had
died without a knowledge of the true God, and the redemption
wrought out by His Son Jesus Christ, would all be eternally
consigned to hell. The belief upon this point is illustrated by
the reply of a certain Bishop to the inquiry of the king of the
Franks, when the king was about to submit to baptism at the hands
of the bishop. The king was a heathen, but had concluded to
accept the form of religion then called Christianity. The thought
occurred to him that if baptism were necessary for his salvation,
what had become of his dear ancestors who had died heathens? This
thought framed itself into an inquiry which he addressed to the
bishop. The prelate, less politic than many of his sect, bluntly
told him they had gone to hell. 'Then, by Thor, I will go there
with them,' said the king, and thereupon refused to accept
baptism or become a Christian."--Geo. Q. Cannon's _Life of Joseph
Smith_, p. 510.
=5. Temples and Sacred Places.=--"When the Lord brought Israel
out of Egypt, determined to make that people a nation to Himself,
as soon as they had arrived at a safe distance from surrounding
peoples, He required them to build a Tabernacle, which is
sometimes called the Temple, wherein He could institute certain
ordinances and regulations for their guidance and worship. This,
at the commencement of their pilgrimage in the wilderness, was
made portable, and of the costliest and best material within
their reach; and one of the tribes was set apart to have charge
of it and its appurtenances. Such has ever been the purpose of
the Lord. This served them through their journey and in the
promised Canaan, until suitable wealth enabled Solomon to erect a
magnificent Temple on Mount Moriah, since called 'The Hill of
Zion,' to which all Israel came annually to worship or attend
conference. The Lord has informed us (Doc. and Cov. cxxiv, 39)
that His people are always commanded to build Temples, or holy
houses, unto His holy name. This accounts for our reading in the
Book of Mormon of so many Temples having been erected on this
continent. It also explains why the Prophet Joseph so early
taught the commencement of a Temple in every important location
of the Saints."--_Compendium_, F. D. Richards and J. A. Little,
pp. 301-302. Consult: Exo. xxv-xxviii; I Kings vi-viii; Ezra vi;
II Nephi v, 16; and compare Jacob i, 17; ii, 2-11; Mosiah i, 18;
ii, 6-7; Alma xvi, 13; xxiii, 2; xxvi, 29; Helaman iii, 9; x, 8;
Doc. and Cov. i, 7-9; lxxxiv, 3-5, 31; xcvii, 10; cxxiv, 29-51,
55. See also _Temples_, J. M. Sjodahl, Salt Lake City, 1892. See
"The House of the Lord, a Study of Holy Sanctuaries, Ancient and
Modern," by James E. Talmage, Salt Lake City, 1912.