Showing posts with label Baptism. Show all posts
Showing posts with label Baptism. Show all posts
Friday, July 20, 2007
Saturday, June 23, 2007
Bible Dictionary: Baptism
From a Greek word meaning to dip or immerse. Baptism in water is the introductory ordinance of the gospel, and must be followed by baptism of the Spirit in order to be complete. As one of the ordinances of the gospel, it is associated with faith in the Lord Jesus Christ, repentance, and the laying on hands for the gift of the Holy Ghost. Baptism has always been practiced whenever the gospel of Jesus Christ has been on the earth and has been taught by men holding the holy priesthood who could administer the ordinances. Although there is some obscurity in the Bible as to the antiquity of baptism before the time of Jesus, from latter-day revelation it is clear that Adam was baptized (Moses 6: 64-68) and that the patriarchs and prophets since his time have taught the gospel and administered the ordinances that pertain to the gospel. This includes both water baptism and the laying on of hands for the Holy Ghost (Moses 8: 23-24). The Book of Mormon shows also that baptism was taught and practiced long before the coming of Jesus Christ (2 Ne. 31; Mosiah 18: 8-17). In the N.T. Paul speaks of the children of Israel being baptized by Moses “in the cloud and in the sea” (1 Cor. 10: 1-4). Noah and Abraham are spoken of as “preachers of righteousness,” which means they taught the gospel and administered its ordinances (Gal. 3: 8; Heb. 4: 1-2; 2 Pet. 2: 5; cf. Moses 8: 23-24).
Baptism symbolizes death, burial, and resurrection, and can only be done by immersion. It is clear that John the Baptist and Philip baptized in that manner (Matt. 3: 16; Acts 8: 37-39; Rom. 6: 1-6; Col. 2: 12; D&C 20: 72-74; D&C 128: 12-13). Any other method is not baptism.
We learn from latter-day revelation, which confirms the teaching in the Bible, that the Aaronic Priesthood has authority to baptize with water, whereas the Melchizedek Priesthood has power to baptize not only with water but also to confer the Holy Ghost (D&C 13; JS-H 1: 68-72). We note also that John the Baptist, who had the Aaronic Priesthood, recognized this distinction and used it to illustrate one of the differences between his mission and the mission of Jesus, who had the priesthood of Melchizedek (Matt. 3: 11; Mark 1: 8; Luke 3: 15-16; John 1: 25-33; cf. Acts 8: 5-25).
Baptism is not optional if one wishes the fullness of salvation. Jesus said a person must be born of water and of the Spirit (John 3: 3-5). When he sent the twelve apostles forth to teach the gospel he told them that whosoever believed and was baptized would be saved; and whosoever did not believe would be damned (Mark 16: 16). Jesus himself was baptized “to fulfill all righteousness” (Matt. 3: 15; 2 Ne. 31: 4-11). But the Pharisees, being unwilling to accept the gospel “rejected the counsel of God against themselves, being not baptized” (Luke 7: 30).
Baptism in water has several purposes. It is for the remission of sins, for membership in the Church, and for entrance into the celestial kingdom; it is also the doorway to personal sanctification when followed by the reception of the Holy Ghost.
The age at which baptism should be administered is not specified in the Bible, although it is evident that candidates were to be old enough to be capable of belief and have some understanding. In latter-day revelation we learn that the Lord has set the age at eight years as the time when a person begins to become accountable and can be baptized (D&C 20: 71; D&C 68: 25-28). This was also the age given in O.T. times (JST Gen. 17: 11).
Baptism is a most sacred ordinance, which a person, having received it, can remember throughout life as a reminder of the personal commitment to Jesus Christ. Its symbolism is beautiful, and its consequences ever so desirable. John the Baptist had the signal honor among all men to take the Son of God into the water and baptize him, after which he saw the Holy Ghost descend upon Jesus. By being baptized Jesus obeyed the law himself, and set the example for all mankind.
See also Confirmation; John the Baptist; Laying on of Hands.
Baptism symbolizes death, burial, and resurrection, and can only be done by immersion. It is clear that John the Baptist and Philip baptized in that manner (Matt. 3: 16; Acts 8: 37-39; Rom. 6: 1-6; Col. 2: 12; D&C 20: 72-74; D&C 128: 12-13). Any other method is not baptism.
We learn from latter-day revelation, which confirms the teaching in the Bible, that the Aaronic Priesthood has authority to baptize with water, whereas the Melchizedek Priesthood has power to baptize not only with water but also to confer the Holy Ghost (D&C 13; JS-H 1: 68-72). We note also that John the Baptist, who had the Aaronic Priesthood, recognized this distinction and used it to illustrate one of the differences between his mission and the mission of Jesus, who had the priesthood of Melchizedek (Matt. 3: 11; Mark 1: 8; Luke 3: 15-16; John 1: 25-33; cf. Acts 8: 5-25).
Baptism is not optional if one wishes the fullness of salvation. Jesus said a person must be born of water and of the Spirit (John 3: 3-5). When he sent the twelve apostles forth to teach the gospel he told them that whosoever believed and was baptized would be saved; and whosoever did not believe would be damned (Mark 16: 16). Jesus himself was baptized “to fulfill all righteousness” (Matt. 3: 15; 2 Ne. 31: 4-11). But the Pharisees, being unwilling to accept the gospel “rejected the counsel of God against themselves, being not baptized” (Luke 7: 30).
Baptism in water has several purposes. It is for the remission of sins, for membership in the Church, and for entrance into the celestial kingdom; it is also the doorway to personal sanctification when followed by the reception of the Holy Ghost.
The age at which baptism should be administered is not specified in the Bible, although it is evident that candidates were to be old enough to be capable of belief and have some understanding. In latter-day revelation we learn that the Lord has set the age at eight years as the time when a person begins to become accountable and can be baptized (D&C 20: 71; D&C 68: 25-28). This was also the age given in O.T. times (JST Gen. 17: 11).
Baptism is a most sacred ordinance, which a person, having received it, can remember throughout life as a reminder of the personal commitment to Jesus Christ. Its symbolism is beautiful, and its consequences ever so desirable. John the Baptist had the signal honor among all men to take the Son of God into the water and baptize him, after which he saw the Holy Ghost descend upon Jesus. By being baptized Jesus obeyed the law himself, and set the example for all mankind.
See also Confirmation; John the Baptist; Laying on of Hands.
Salvation for the Dead,Scriptural References of
See also Baptism; Baptism for the Dead; Genealogy and Temple Work; Salvation
Isa. 24: 22
in the prison, and after many days shall they be visited.
Isa. 42: 7
bring out the prisoners from the prison.
Isa. 49: 9
(1 Ne. 21: 9) say to the prisoners, Go forth.
Isa. 61: 1
(Luke 4: 18) proclaim liberty to the captives.
Obad. 1: 21
saviours shall come up on mount Zion.
Zech. 9: 11
sent forth thy prisoners out of the pit.
Mal. 4: 6
(Luke 1: 17; 3 Ne. 25: 6; D&C 2: 2; D&C 110: 15; JS-H 1: 39) turn . . . the heart of the children to their fathers.
Matt. 16: 19
(D&C 128: 8) bind on earth shall be bound in heaven.
Luke 4: 18
preach deliverance to the captives.
John 5: 25
dead shall hear the voice of the Son.
Rom. 14: 9
Lord both of the dead and living.
1 Cor. 15: 19
if in this life only we have hope in Christ.
1 Cor. 15: 29
why are they then baptized for the dead.
Heb. 11: 40
(D&C 128: 15) that they without us should not be made perfect.
1 Pet. 3: 19
preached unto the spirits in prison.
1 Pet. 4: 6
gospel preached also to them that are dead.
D&C 2: 2
(JS-H 1: 39) plant in the hearts of the children the promises made to the fathers.
D&C 76: 73
spirits . . . in prison, whom the Son visited.
D&C 76: 74
received not the testimony of Jesus in the flesh.
D&C 88: 99
redemption of those who . . . have received their part in that prison.
D&C 124: 29
baptized for those who are dead.
D&C 127: 5
in relation to the baptism for your dead.
D&C 128: 5
salvation of the dead who should die without a knowledge of the gospel.
D&C 128: 11
salvation . . . for the dead as for the living.
D&C 128: 24
book containing the records of our dead.
D&C 137: 7
died without a knowledge of this gospel, who would have received it . . . shall be heirs.
D&C 138: 18
Son of God appeared declaring liberty to the captives.
D&C 138: 54
ordinances therein for the redemption of the dead.
Moses 7: 38
prison have I prepared for them.
Moses 7: 57
many of the spirits as were in prison came forth.
Isa. 24: 22
in the prison, and after many days shall they be visited.
Isa. 42: 7
bring out the prisoners from the prison.
Isa. 49: 9
(1 Ne. 21: 9) say to the prisoners, Go forth.
Isa. 61: 1
(Luke 4: 18) proclaim liberty to the captives.
Obad. 1: 21
saviours shall come up on mount Zion.
Zech. 9: 11
sent forth thy prisoners out of the pit.
Mal. 4: 6
(Luke 1: 17; 3 Ne. 25: 6; D&C 2: 2; D&C 110: 15; JS-H 1: 39) turn . . . the heart of the children to their fathers.
Matt. 16: 19
(D&C 128: 8) bind on earth shall be bound in heaven.
Luke 4: 18
preach deliverance to the captives.
John 5: 25
dead shall hear the voice of the Son.
Rom. 14: 9
Lord both of the dead and living.
1 Cor. 15: 19
if in this life only we have hope in Christ.
1 Cor. 15: 29
why are they then baptized for the dead.
Heb. 11: 40
(D&C 128: 15) that they without us should not be made perfect.
1 Pet. 3: 19
preached unto the spirits in prison.
1 Pet. 4: 6
gospel preached also to them that are dead.
D&C 2: 2
(JS-H 1: 39) plant in the hearts of the children the promises made to the fathers.
D&C 76: 73
spirits . . . in prison, whom the Son visited.
D&C 76: 74
received not the testimony of Jesus in the flesh.
D&C 88: 99
redemption of those who . . . have received their part in that prison.
D&C 124: 29
baptized for those who are dead.
D&C 127: 5
in relation to the baptism for your dead.
D&C 128: 5
salvation of the dead who should die without a knowledge of the gospel.
D&C 128: 11
salvation . . . for the dead as for the living.
D&C 128: 24
book containing the records of our dead.
D&C 137: 7
died without a knowledge of this gospel, who would have received it . . . shall be heirs.
D&C 138: 18
Son of God appeared declaring liberty to the captives.
D&C 138: 54
ordinances therein for the redemption of the dead.
Moses 7: 38
prison have I prepared for them.
Moses 7: 57
many of the spirits as were in prison came forth.
Jesus Christ,Types of, In Memory
See also Baptism; Sacrament; Symbolism
Matt. 26: 26
(Mark 14: 22) Jesus took bread . . . and said, Take, eat, this is my body.
Mark 16: 2
first day of the week, they came unto the sepulchre.
Luke 22: 19
(1 Cor. 11: 24) this do in remembrance of me.
John 6: 51
bread that I will give is my flesh.
Acts 20: 7
first day of the week, when the disciples came together to break bread.
Rom. 6: 5
planted together in the likeness of his death.
Col. 2: 12
Buried with him in baptism, wherein also ye are risen.
1 Pet. 2: 5
offer up spiritual sacrifices, acceptable to God.
Rev. 1: 10
I was in the Spirit on the Lord’s day.
3 Ne. 9: 20
(D&C 59: 8) sacrifice unto me a broken heart and a contrite spirit.
3 Ne. 11: 26
(D&C 20: 74) immerse them in the water, and come forth again.
3 Ne. 18: 3
he took of the bread and . . . blessed it.
3 Ne. 18: 8
take of the wine of the cup and drink.
D&C 20: 40
bread and wine-the emblems of the flesh and blood.
D&C 27: 2
remembering . . . my body . . . and my blood.
D&C 59: 12
(D&C 59: 9-17) on this, the Lord’s day, thou shalt offer.
D&C 128: 13
baptismal font was . . . a similitude of the grave.
Matt. 26: 26
(Mark 14: 22) Jesus took bread . . . and said, Take, eat, this is my body.
Mark 16: 2
first day of the week, they came unto the sepulchre.
Luke 22: 19
(1 Cor. 11: 24) this do in remembrance of me.
John 6: 51
bread that I will give is my flesh.
Acts 20: 7
first day of the week, when the disciples came together to break bread.
Rom. 6: 5
planted together in the likeness of his death.
Col. 2: 12
Buried with him in baptism, wherein also ye are risen.
1 Pet. 2: 5
offer up spiritual sacrifices, acceptable to God.
Rev. 1: 10
I was in the Spirit on the Lord’s day.
3 Ne. 9: 20
(D&C 59: 8) sacrifice unto me a broken heart and a contrite spirit.
3 Ne. 11: 26
(D&C 20: 74) immerse them in the water, and come forth again.
3 Ne. 18: 3
he took of the bread and . . . blessed it.
3 Ne. 18: 8
take of the wine of the cup and drink.
D&C 20: 40
bread and wine-the emblems of the flesh and blood.
D&C 27: 2
remembering . . . my body . . . and my blood.
D&C 59: 12
(D&C 59: 9-17) on this, the Lord’s day, thou shalt offer.
D&C 128: 13
baptismal font was . . . a similitude of the grave.
Jeus Christ, Taking the Name of
See also Blasphemy; Profanity; Swearing
Matt. 12: 21
in his name shall the Gentiles trust.
John 20: 31
believing ye might have life through his name.
Acts 4: 12
(2 Ne. 31: 21) none other name . . . whereby we must be saved.
Acts 5: 41
worthy to suffer shame for his name.
1 Cor. 6: 11
Justified in the name of the Lord.
1 Jn. 3: 23
commandment, That we should believe on the name.
2 Ne. 9: 24
if they will not repent and believe in his name.
2 Ne. 31: 13
take upon you the name of Christ, by baptism.
Mosiah 1: 11
I shall give this people a name.
Mosiah 5: 11
this is the name that I said I should give.
Mosiah 18: 10
baptized in the name of the Lord, as a witness.
Mosiah 25: 23
desirous to take upon them the name of Christ.
Mosiah 26: 18
blessed is this people who are willing to bear my name.
Hel. 3: 28
heaven is open . . . to those who will believe on the name of Jesus Christ.
3 Ne. 27: 5
take upon you the name of Christ.
Ether 4: 19
blessed is he that is found faithful unto my name.
Moro. 4: 3
(D&C 20: 37) willing to take upon them the name of thy Son.
D&C 18: 21
Take upon you the name of Christ.
D&C 18: 24
all men must take upon them the name.
D&C 41: 1
(D&C 112: 26) hear me not will I curse, that have professed my name.
D&C 50: 4
abominations in the church that profess my name.
D&C 63: 61
men beware how they take my name in their lips.
D&C 109: 22
thy name may be upon them.
D&C 112: 12
faithful before me unto my name.
D&C 132: 64
I will magnify my name.
See also Acts 11: 26.
Matt. 12: 21
in his name shall the Gentiles trust.
John 20: 31
believing ye might have life through his name.
Acts 4: 12
(2 Ne. 31: 21) none other name . . . whereby we must be saved.
Acts 5: 41
worthy to suffer shame for his name.
1 Cor. 6: 11
Justified in the name of the Lord.
1 Jn. 3: 23
commandment, That we should believe on the name.
2 Ne. 9: 24
if they will not repent and believe in his name.
2 Ne. 31: 13
take upon you the name of Christ, by baptism.
Mosiah 1: 11
I shall give this people a name.
Mosiah 5: 11
this is the name that I said I should give.
Mosiah 18: 10
baptized in the name of the Lord, as a witness.
Mosiah 25: 23
desirous to take upon them the name of Christ.
Mosiah 26: 18
blessed is this people who are willing to bear my name.
Hel. 3: 28
heaven is open . . . to those who will believe on the name of Jesus Christ.
3 Ne. 27: 5
take upon you the name of Christ.
Ether 4: 19
blessed is he that is found faithful unto my name.
Moro. 4: 3
(D&C 20: 37) willing to take upon them the name of thy Son.
D&C 18: 21
Take upon you the name of Christ.
D&C 18: 24
all men must take upon them the name.
D&C 41: 1
(D&C 112: 26) hear me not will I curse, that have professed my name.
D&C 50: 4
abominations in the church that profess my name.
D&C 63: 61
men beware how they take my name in their lips.
D&C 109: 22
thy name may be upon them.
D&C 112: 12
faithful before me unto my name.
D&C 132: 64
I will magnify my name.
See also Acts 11: 26.
Baptism of Jesus Christ, Scriptual References of
Matt. 3: 13
(Mark 1: 9; Luke 3: 21; 1 Ne. 11: 27) cometh Jesus . . . unto John, to be baptized.
Mark 10: 38
can ye . . . be baptized with the baptism that I am baptized with.
John 1: 32
I saw the Spirit descending . . . it abode upon him.
1 Ne. 10: 9
in Bethabara . . . he should baptize with water.
2 Ne. 31: 5
if the Lamb of God . . . should have need to be baptized.
(Mark 1: 9; Luke 3: 21; 1 Ne. 11: 27) cometh Jesus . . . unto John, to be baptized.
Mark 10: 38
can ye . . . be baptized with the baptism that I am baptized with.
John 1: 32
I saw the Spirit descending . . . it abode upon him.
1 Ne. 10: 9
in Bethabara . . . he should baptize with water.
2 Ne. 31: 5
if the Lamb of God . . . should have need to be baptized.
Covenants, Scriptural References of
Covenants
See also Abrahamic Covenant; Priesthood, Oath and Covenant; Promise
Gen. 6: 18
with thee will I establish my covenant.
Gen. 9: 15
I will remember my covenant.
Gen. 15: 18
(1 Chr. 16: 16; Ps. 105: 7-11; 1 Ne. 15: 18) Lord made a covenant with Abram.
Gen. 17: 10
This is my covenant, which ye shall keep.
Gen. 26: 3
(Deut. 7: 8) I will perform the oath which I sware unto Abraham.
Ex. 6: 4
I have also established my covenant with them.
Ex. 19: 5
keep my covenant, then ye shall be a peculiar treasure.
Ex. 23: 32
make no covenant with them, nor with their gods.
Ex. 24: 8
(Zech. 9: 11) blood of the covenant.
Ex. 31: 16
keep the sabbath . . . for a perpetual covenant.
Ex. 34: 28
wrote upon the tables the words of the covenant.
Lev. 26: 42
(Lev. 26: 42-45) Then will I remember my covenant with Jacob.
Num. 25: 13
covenant of an everlasting priesthood.
Deut. 4: 13
he declared unto you his covenant.
Deut. 4: 23
(Prov. 2: 17) lest ye forget the covenant of the Lord.
Deut. 5: 2
God made a covenant with us in Horeb.
Deut. 29: 12
enter into covenant with the Lord thy God.
Deut. 29: 25
they have forsaken the covenant of the Lord God.
Judg. 2: 1
I will never break my covenant with you.
1 Sam. 18: 3
Jonathan and David made a covenant.
1 Kgs. 11: 11
thou hast not kept my covenant and my statutes.
2 Kgs. 23: 3
(2 Chr. 34: 29-33) covenant before the Lord, to walk after the Lord.
Ps. 50: 5
(D&C 97: 8) have made a covenant with me by sacrifice.
Ps. 89: 3
I have made a covenant with my chosen.
Isa. 24: 5
broken the everlasting covenant.
Isa. 59: 21
(Rom. 11: 27) this is my covenant with them.
Isa. 61: 8
(Jer. 32: 40; Ezek. 16: 60) I will make an everlasting covenant with them.
Jer. 31: 31
I will make a new covenant with the house of Israel.
Jer. 31: 32
Not according to the covenant that made.
Jer. 33: 21
may also my covenant be broken with David.
Jer. 50: 5
join ourselves to the Lord in a perpetual covenant.
Dan. 11: 28
heart shall be against the holy covenant.
Hosea 6: 7
like men have transgressed the covenant.
Matt. 26: 15
(Luke 22: 5) covenanted with him for thirty pieces.
Matt. 26: 28
my blood of the new testament.
Luke 1: 72
(D&C 90: 24) to remember his holy covenant.
Acts 3: 25
children of the prophets, and of the covenant.
Gal. 3: 17
covenant that was confirmed before of God.
Eph. 2: 12
strangers from the covenants of promise.
Heb. 8: 6
he is the mediator of a better covenant.
Heb. 12: 24
(D&C 76: 69) Jesus the mediator of the new covenant.
Heb. 13: 20
through the blood of the everlasting covenant.
1 Ne. 14: 14
upon the covenant people of the Lord.
1 Ne. 17: 40
loved our fathers, and he covenanted with them.
2 Ne. 1: 5
the Lord hath covenanted this land unto me.
2 Ne. 11: 5
my soul delighteth in the covenants.
Mosiah 18: 13
ye have entered into a covenant to serve him.
Alma 24: 18
covenanting . . . rather than shed the blood.
Alma 37: 27
retain all their oaths, and their covenants.
Alma 56: 6
ye also know concerning the covenant.
3 Ne. 15: 8
the covenant which I have made.
3 Ne. 20: 29
I have covenanted with them that I would gather them.
3 Ne. 21: 4
that the covenant of the Father may be fulfilled.
Morm. 5: 20
(Morm. 8: 23; Ether 13: 11) then will the Lord remember the covenant.
Moro. 10: 33
blood of Christ, which is in the covenant.
D&C 1: 15
have broken mine everlasting covenant.
D&C 1: 22
That mine everlasting covenant might be established.
D&C 5: 3
I have caused you that you should enter into a covenant.
D&C 22: 1
(D&C 132: 4) a new and an everlasting covenant.
D&C 45: 9
(D&C 49: 9) I have sent mine everlasting covenant into the world.
D&C 52: 2
those who are heirs according to the covenant.
D&C 54: 6
blessed are they who have kept the covenant.
D&C 66: 2
mine everlasting covenant, even the fulness of my gospel.
D&C 78: 11
organize yourselves by a bond or everlasting covenant.
D&C 84: 40
receive this oath and covenant.
D&C 84: 57
remember the new covenant, even the Book of Mormon.
D&C 88: 133
I salute you . . . in token or remembrance of the everlasting covenant.
D&C 98: 14
I will prove . . . whether you will abide in my covenant.
D&C 104: 52
covenants being broken through transgression.
D&C 109: 68
how he was covenanted with Jehovah.
D&C 131: 2
(D&C 132: 19) meaning the new and everlasting covenant of marriage.
D&C 136: 4
our covenant - that we will walk in all the ordinances.
Moses 7: 51
he covenanted with Enoch, and sware unto him.
See also Heb. 6: 17.
See also Abrahamic Covenant; Priesthood, Oath and Covenant; Promise
Gen. 6: 18
with thee will I establish my covenant.
Gen. 9: 15
I will remember my covenant.
Gen. 15: 18
(1 Chr. 16: 16; Ps. 105: 7-11; 1 Ne. 15: 18) Lord made a covenant with Abram.
Gen. 17: 10
This is my covenant, which ye shall keep.
Gen. 26: 3
(Deut. 7: 8) I will perform the oath which I sware unto Abraham.
Ex. 6: 4
I have also established my covenant with them.
Ex. 19: 5
keep my covenant, then ye shall be a peculiar treasure.
Ex. 23: 32
make no covenant with them, nor with their gods.
Ex. 24: 8
(Zech. 9: 11) blood of the covenant.
Ex. 31: 16
keep the sabbath . . . for a perpetual covenant.
Ex. 34: 28
wrote upon the tables the words of the covenant.
Lev. 26: 42
(Lev. 26: 42-45) Then will I remember my covenant with Jacob.
Num. 25: 13
covenant of an everlasting priesthood.
Deut. 4: 13
he declared unto you his covenant.
Deut. 4: 23
(Prov. 2: 17) lest ye forget the covenant of the Lord.
Deut. 5: 2
God made a covenant with us in Horeb.
Deut. 29: 12
enter into covenant with the Lord thy God.
Deut. 29: 25
they have forsaken the covenant of the Lord God.
Judg. 2: 1
I will never break my covenant with you.
1 Sam. 18: 3
Jonathan and David made a covenant.
1 Kgs. 11: 11
thou hast not kept my covenant and my statutes.
2 Kgs. 23: 3
(2 Chr. 34: 29-33) covenant before the Lord, to walk after the Lord.
Ps. 50: 5
(D&C 97: 8) have made a covenant with me by sacrifice.
Ps. 89: 3
I have made a covenant with my chosen.
Isa. 24: 5
broken the everlasting covenant.
Isa. 59: 21
(Rom. 11: 27) this is my covenant with them.
Isa. 61: 8
(Jer. 32: 40; Ezek. 16: 60) I will make an everlasting covenant with them.
Jer. 31: 31
I will make a new covenant with the house of Israel.
Jer. 31: 32
Not according to the covenant that made.
Jer. 33: 21
may also my covenant be broken with David.
Jer. 50: 5
join ourselves to the Lord in a perpetual covenant.
Dan. 11: 28
heart shall be against the holy covenant.
Hosea 6: 7
like men have transgressed the covenant.
Matt. 26: 15
(Luke 22: 5) covenanted with him for thirty pieces.
Matt. 26: 28
my blood of the new testament.
Luke 1: 72
(D&C 90: 24) to remember his holy covenant.
Acts 3: 25
children of the prophets, and of the covenant.
Gal. 3: 17
covenant that was confirmed before of God.
Eph. 2: 12
strangers from the covenants of promise.
Heb. 8: 6
he is the mediator of a better covenant.
Heb. 12: 24
(D&C 76: 69) Jesus the mediator of the new covenant.
Heb. 13: 20
through the blood of the everlasting covenant.
1 Ne. 14: 14
upon the covenant people of the Lord.
1 Ne. 17: 40
loved our fathers, and he covenanted with them.
2 Ne. 1: 5
the Lord hath covenanted this land unto me.
2 Ne. 11: 5
my soul delighteth in the covenants.
Mosiah 18: 13
ye have entered into a covenant to serve him.
Alma 24: 18
covenanting . . . rather than shed the blood.
Alma 37: 27
retain all their oaths, and their covenants.
Alma 56: 6
ye also know concerning the covenant.
3 Ne. 15: 8
the covenant which I have made.
3 Ne. 20: 29
I have covenanted with them that I would gather them.
3 Ne. 21: 4
that the covenant of the Father may be fulfilled.
Morm. 5: 20
(Morm. 8: 23; Ether 13: 11) then will the Lord remember the covenant.
Moro. 10: 33
blood of Christ, which is in the covenant.
D&C 1: 15
have broken mine everlasting covenant.
D&C 1: 22
That mine everlasting covenant might be established.
D&C 5: 3
I have caused you that you should enter into a covenant.
D&C 22: 1
(D&C 132: 4) a new and an everlasting covenant.
D&C 45: 9
(D&C 49: 9) I have sent mine everlasting covenant into the world.
D&C 52: 2
those who are heirs according to the covenant.
D&C 54: 6
blessed are they who have kept the covenant.
D&C 66: 2
mine everlasting covenant, even the fulness of my gospel.
D&C 78: 11
organize yourselves by a bond or everlasting covenant.
D&C 84: 40
receive this oath and covenant.
D&C 84: 57
remember the new covenant, even the Book of Mormon.
D&C 88: 133
I salute you . . . in token or remembrance of the everlasting covenant.
D&C 98: 14
I will prove . . . whether you will abide in my covenant.
D&C 104: 52
covenants being broken through transgression.
D&C 109: 68
how he was covenanted with Jehovah.
D&C 131: 2
(D&C 132: 19) meaning the new and everlasting covenant of marriage.
D&C 136: 4
our covenant - that we will walk in all the ordinances.
Moses 7: 51
he covenanted with Enoch, and sware unto him.
See also Heb. 6: 17.
Baptism for the Dead
Baptism for the Dead
1 Cor. 15: 29
what shall they do which are baptized for the dead.
D&C 124: 29
baptized for those who are dead.
D&C 127: 5
in relation to the baptism for your dead.
D&C 128: 1
baptism for the dead.
D&C 138: 33
vicarious baptism for the remission.
See also John 3: 1-10; John 5: 25-29.
1 Cor. 15: 29
what shall they do which are baptized for the dead.
D&C 124: 29
baptized for those who are dead.
D&C 127: 5
in relation to the baptism for your dead.
D&C 128: 1
baptism for the dead.
D&C 138: 33
vicarious baptism for the remission.
See also John 3: 1-10; John 5: 25-29.
Qualifications For Baptism
Matt. 3: 8
(Luke 3: 7-8) Bring forth therefore fruits meet for repentance.
Mark 1: 5
baptized . . . in the river . . . confessing.
Mark 16: 16
He that believeth and is baptized.
Acts 2: 38
Repent, and be baptized.
Acts 2: 41
they that gladly received his word were baptized.
Acts 8: 37
If thou believest with all thine heart.
Acts 16: 31
Believe on the Lord Jesus Christ.
Acts 19: 4
the baptism of repentance.
2 Ne. 9: 23
be baptized . . . having perfect faith.
2 Ne. 31: 7
witnesseth . . . he would be obedient.
Mosiah 18: 10
witness . . . ye have entered into a covenant.
Mosiah 21: 35
baptized as a witness . . . willing to serve God.
Mosiah 26: 22
whosoever is baptized . . . shall believe in my name.
Alma 6: 2
who repented of their sins.
Alma 7: 14
must repent, and be born again.
Alma 19: 35
as many as did believe were baptized.
3 Ne. 11: 23
whoso repenteth . . . and desireth to be baptized.
3 Ne. 11: 38
become as a little child.
Morm. 9: 29
See that ye are not baptized unworthily.
Moro. 6: 2
came forth with a broken heart and a contrite spirit.
Moro. 6: 3
took upon them the name of Christ, having a determination to serve.
D&C 20: 37
who humble themselves . . . and desire to be baptized.
D&C 20: 71
arrived unto the years of accountability.
D&C 68: 27
children shall be baptized . . . when eight years old.
D&C 76: 51
received the testimony of Jesus, and believed on his name.
Moses 6: 57
all men . . . must repent.
See also Matt. 3: 11; Acts 18: 8; Rom. 6: 4; 2 Ne. 31: 13; Mosiah 18: 9; 3 Ne. 7: 24; 3 Ne. 27: 16; Moro. 6: 1; Moro. 8: 11; Moro. 8: 25; D&C 19: 31; Moses 8: 24.
(Luke 3: 7-8) Bring forth therefore fruits meet for repentance.
Mark 1: 5
baptized . . . in the river . . . confessing.
Mark 16: 16
He that believeth and is baptized.
Acts 2: 38
Repent, and be baptized.
Acts 2: 41
they that gladly received his word were baptized.
Acts 8: 37
If thou believest with all thine heart.
Acts 16: 31
Believe on the Lord Jesus Christ.
Acts 19: 4
the baptism of repentance.
2 Ne. 9: 23
be baptized . . . having perfect faith.
2 Ne. 31: 7
witnesseth . . . he would be obedient.
Mosiah 18: 10
witness . . . ye have entered into a covenant.
Mosiah 21: 35
baptized as a witness . . . willing to serve God.
Mosiah 26: 22
whosoever is baptized . . . shall believe in my name.
Alma 6: 2
who repented of their sins.
Alma 7: 14
must repent, and be born again.
Alma 19: 35
as many as did believe were baptized.
3 Ne. 11: 23
whoso repenteth . . . and desireth to be baptized.
3 Ne. 11: 38
become as a little child.
Morm. 9: 29
See that ye are not baptized unworthily.
Moro. 6: 2
came forth with a broken heart and a contrite spirit.
Moro. 6: 3
took upon them the name of Christ, having a determination to serve.
D&C 20: 37
who humble themselves . . . and desire to be baptized.
D&C 20: 71
arrived unto the years of accountability.
D&C 68: 27
children shall be baptized . . . when eight years old.
D&C 76: 51
received the testimony of Jesus, and believed on his name.
Moses 6: 57
all men . . . must repent.
See also Matt. 3: 11; Acts 18: 8; Rom. 6: 4; 2 Ne. 31: 13; Mosiah 18: 9; 3 Ne. 7: 24; 3 Ne. 27: 16; Moro. 6: 1; Moro. 8: 11; Moro. 8: 25; D&C 19: 31; Moses 8: 24.
Baptism by Immersion
Baptism, Immersion
Matt. 3: 16
when he was baptized, went up straightway out of the water.
Mark 1: 5
baptized of him in the river.
Mark 1: 10
coming up out of the water.
John 3: 23
baptizing . . . because there was much water there.
Acts 8: 38
went down both into the water.
Rom. 6: 4
buried with him by baptism.
Col. 2: 12
Buried with him in baptism.
Mosiah 18: 14
(Mosiah 18: 14-16) were buried in the water.
3 Ne. 11: 26
(3 Ne. 11: 22-26) immerse them in the water.
3 Ne. 19: 11
(3 Ne. 19: 11-13) went down into the water and was baptized.
3 Ne. 19: 13
had come up out of the water.
D&C 20: 74
(D&C 20: 72-74) immerse him or her in the water.
D&C 76: 51
baptized . . . being buried in the water.
D&C 128: 12
baptism by water, to be immersed.
Moses 6: 64
laid under the water.
A of F 4
Baptism by immersion.
Matt. 3: 16
when he was baptized, went up straightway out of the water.
Mark 1: 5
baptized of him in the river.
Mark 1: 10
coming up out of the water.
John 3: 23
baptizing . . . because there was much water there.
Acts 8: 38
went down both into the water.
Rom. 6: 4
buried with him by baptism.
Col. 2: 12
Buried with him in baptism.
Mosiah 18: 14
(Mosiah 18: 14-16) were buried in the water.
3 Ne. 11: 26
(3 Ne. 11: 22-26) immerse them in the water.
3 Ne. 19: 11
(3 Ne. 19: 11-13) went down into the water and was baptized.
3 Ne. 19: 13
had come up out of the water.
D&C 20: 74
(D&C 20: 72-74) immerse him or her in the water.
D&C 76: 51
baptized . . . being buried in the water.
D&C 128: 12
baptism by water, to be immersed.
Moses 6: 64
laid under the water.
A of F 4
Baptism by immersion.
Scripural References of the Essentiality of Baptism
Matt. 3: 15
Suffer it to be so now . . . to fulfil all righteousness.
Matt. 28: 19
teach all nations, baptizing them.
Mark 1: 9
Jesus came . . . and was baptized of John.
Mark 16: 16
(Ether 4: 18; D&C 112: 28-29) He that believeth and is baptized shall be saved.
Luke 3: 21
Jesus also being baptized.
Luke 7: 30
rejected the counsel of God . . . being not baptized.
John 3: 5
Except a man be born of water . . . he cannot enter into the kingdom of God.
Acts 2: 38
Repent, and be baptized every one of you.
Acts 10: 48
commanded them to be baptized.
Acts 22: 16
be baptized, and wash away thy sins.
Titus 3: 5
saved us, by the washing of regeneration.
1 Pet. 3: 21
baptism doth also now save us.
2 Ne. 9: 23
(3 Ne. 27: 20) commandeth all men that they must . . . be baptized.
2 Ne. 31: 5
need have we, being unholy, to be baptized.
3 Ne. 11: 33
whoso believeth in me, and is baptized . . . shall be saved.
3 Ne. 27: 20
the commandment: Repent . . . and be baptized.
D&C 18: 22
as many as repent and are baptized . . . and endure . . . shall be saved.
D&C 55: 1
after . . . baptized . . . a remission of your sins.
D&C 76: 51
They are they who . . . were baptized . . . according to the commandment.
D&C 84: 74
not baptized . . . shall be damned.
Moses 6: 52
turn unto me . . . repent . . . and be baptized.
Moses 6: 59
ye must be born again . . . of water.
Suffer it to be so now . . . to fulfil all righteousness.
Matt. 28: 19
teach all nations, baptizing them.
Mark 1: 9
Jesus came . . . and was baptized of John.
Mark 16: 16
(Ether 4: 18; D&C 112: 28-29) He that believeth and is baptized shall be saved.
Luke 3: 21
Jesus also being baptized.
Luke 7: 30
rejected the counsel of God . . . being not baptized.
John 3: 5
Except a man be born of water . . . he cannot enter into the kingdom of God.
Acts 2: 38
Repent, and be baptized every one of you.
Acts 10: 48
commanded them to be baptized.
Acts 22: 16
be baptized, and wash away thy sins.
Titus 3: 5
saved us, by the washing of regeneration.
1 Pet. 3: 21
baptism doth also now save us.
2 Ne. 9: 23
(3 Ne. 27: 20) commandeth all men that they must . . . be baptized.
2 Ne. 31: 5
need have we, being unholy, to be baptized.
3 Ne. 11: 33
whoso believeth in me, and is baptized . . . shall be saved.
3 Ne. 27: 20
the commandment: Repent . . . and be baptized.
D&C 18: 22
as many as repent and are baptized . . . and endure . . . shall be saved.
D&C 55: 1
after . . . baptized . . . a remission of your sins.
D&C 76: 51
They are they who . . . were baptized . . . according to the commandment.
D&C 84: 74
not baptized . . . shall be damned.
Moses 6: 52
turn unto me . . . repent . . . and be baptized.
Moses 6: 59
ye must be born again . . . of water.
Wednesday, June 20, 2007
The Ordinance of Baptism
We have established the need for the Aaronic Priesthood to preach the gospel of repentance and administer to the repentant one the ordinance of baptism by immersion for the remission of sins. Now let us consider the experience Joseph Smith related when he and Oliver Cowdery baptized each other under the direction of John the Baptist, and compare this with the teachings of that day and with the Holy Scriptures.
Baptism of Joseph Smith and Oliver Cowdery
Let us refer again to Joseph Smith's own story, in which he informs us that while he and Oliver Cowdery were engaged in translating the Book of Mormon, they went into the woods to inquire of the Lord respecting baptism for the remission of sins, which they found mentioned in the translation of the plates. It was in answer to their prayers that a messenger from heaven descended in a cloud of light, laid his hands upon their heads, conferred upon them the priesthood of Aaron, and then commanded them to go and be baptized. He gave directions that Joseph should baptize Oliver and that afterwards Oliver should baptize Joseph. This messenger said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James, and John.
Hundreds of books have been written on the subject of baptism. Who should be baptized, adults or children? What is the purpose of baptism? What is the correct mode of baptism—by immersion, sprinkling, or pouring? In this one grand and glorious experience, Joseph Smith and Oliver Cowdery learned more about these matters from John the Baptist, who was sent to prepare the way of the Lord and who was privileged to baptize the Son of God, than they could have learned had they read all the books that have ever been written on the subject of baptism.
In keeping with the commandment of John the Baptist, and under his direction, these two young men baptized each other by immersion, for the remission of their sins, on May 15, 1829, presumably in the Susquehanna River in the western part of the state of New York. This should put an end to all controversy on this subject as to how baptism should be performed and the divine purpose thereof.
In April 1830, the month The Church of Jesus Christ of Latter-day Saints was organized, Joseph Smith received a revelation on church organization and church government:
No one can be received into the church of Christ unless he has arrived unto the years of accountability before God, and is capable of repentance.
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 himself 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. (D&C 20:71-74.)
Little Children Not to Be Baptized
From this revelation we first learn that no man can be received into the church of Jesus Christ unless he has arrived at the age of accountability before God and is capable of repentance. This, obviously, eliminates infants and little children, for they have not arrived at the age of accountability before God; neither are they capable of repentance.
In a revelation given through Joseph Smith in November 1831, the Lord gave further light and instruction in this matter:
And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents.
For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized.
And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of hands. (D&C 68:25-27.)
Thus the Lord himself fixed the age of accountability at eight years, at which age children who have been taught by their parents as commanded are to be baptized.
The prophet Mormon wrote to his son Moroni on this subject as follows:
And now, my son, I speak unto you concerning that which grieveth me exceedingly; for it grieveth me that there should disputations rise among you.
For, if I have learned the truth, there have been disputations among you concerning the baptism of your little children.
And now, my son, I desire that ye should labor diligently, that this gross error should be removed from among you; for, for this intent I have written this epistle.
For immediately after I had learned these things of you I inquired of the Lord concerning the matter. And the word of the Lord came to me by the power of the Holy Ghost, saying:
Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me.
And after this manner did the Holy Ghost manifest the word of God unto me; wherefore, my beloved son, I know that it is solemn mockery before God, that ye should baptize little children.
Behold I say unto you that this thing shall ye teach—repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children.
And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins.
But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism!
Wherefore, if little children could not be saved without baptism, these must have gone to an endless hell.
Behold I say unto you, that he that supposeth that little children need baptism is in the gall of bitterness and in the bonds of iniquity; for he hath neither faith, hope, nor charity; wherefore, should he be cut off while in the thought, he must go down to hell.
For awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism.
Wo be unto them that shall pervert the ways of the Lord after this manner, for they shall perish except they repent. Behold, I speak with boldness, having authority from God; and I fear not what man can do; for perfect love casteth out all fear.
And I am filled with charity, which is everlasting love; wherefore, all children are alike unto me; wherefore, I love little children with a perfect love; and they are all alike and partakers of salvation.
For I know that God is not a partial God, neither a changeable being; but he is unchangeable from all eternity to all eternity.
Little children cannot repent; wherefore, it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy.
And he that saith that little children need baptism denieth the mercies of Christ, and setteth at naught the atonement of him and the power of redemption. (Moroni 8:4-20. Italics added.)
It is strange, indeed, that so many churches should practice the principle of infant baptism when there is no account of any such baptisms having been performed in the church of Jesus Christ in primitive days, nor any instructions given that it should be done. Obviously, any such instructions would have to be given to the parents for the children, since infants cannot act for themselves.
In a revelation given through the Prophet Joseph Smith in September 1830, the Lord, in speaking on this subject, said:
But behold, I say unto you, that little children are redeemed from the foundation of the world through mine Only Begotten;
Wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me. (D&C 29:46-47.)
The Fallacy of Infant Baptism
The erroneous concept of the need to baptize infants is, no doubt, due to the teachings of the churches of the day that little children are answerable for the original sin of Adam and Eve or the sins of their parents. This concept cannot be true, as we have already pointed out from the revelations of the Lord through the Prophet Joseph Smith, for Jesus died to atone for the sins over which we have no control: "For as in Adam all die, even so in Christ shall all be made alive." (1 Corinthians 15:22.)
Jesus Christ redeemed all from the fall; he paid the price; he offered himself as a ransom; he atoned for Adam's sin, leaving us responsible only for our own sins. One of our Articles of Faith states: "We believe that men will be punished for their own sins, and not for Adam's transgression."
The apostle John understood this doctrine: "I write unto you, little children, because your sins are forgiven you for his name's sake." (1 John 2:12.)
Children to Be Blessed
The question may then be asked: If children are not to be baptized until they reach the age of accountability (eight years), what, if anything, should be done for them? The Lord answered this question in a revelation through Joseph Smith, the Prophet, in April 1830:
Every member of the church of Christ having children is to bring them unto the elders before the church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name. (D&C 20:70.)
How perfectly this all agrees with the teachings and practice of Jesus when he ministered among men:
And they brought young children to him, that he should touch them; and his disciples rebuked those that brought them.
But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
And he took them up in his arms, put his hands upon them, and blessed them. (Mark 10:13-16.)
It is apparent that the disciples of Jesus must have felt the unworthiness of little children to command the personal attention of their Master, even as many present-day ministers of religion must feel in requiring that they be baptized. In this, Jesus was "much displeased." He is equally displeased with the so-called infant baptisms being performed today. He set the example by suffering the little children to be brought unto him. He took them up in his arms, put his hands upon them, and blessed them. This is his pattern and commandment to his church of this dispensation. As we have already pointed out, Joseph Smith did not get this information from reading the Bible or any other book written on this subject, but by the revelations of the Lord to him.
Baptism by Immersion for Remission of Sins
Joseph Smith and Oliver Cowdery were baptized by immersion for remission of their sins, as directed by John the Baptist; and in a revelation to Joseph Smith, the Lord indicated how baptism should be performed, giving even the words to be used by the one officiating in performing the ordinance. (See D&C 20:72-74.)
We will now consider the pattern given and the purpose of baptism as introduced by John the Baptist in this dispensation, the same as was taught and practiced in the primitive church. Jesus himself set the example "to fulfil all righteousness":
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
And lo a voice from heaven, saying. This is my beloved Son, in whom I am well pleased. (Matthew 3:13-17.)
It requires a considerable stretch of the imagination to think Jesus would go to John at the River Jordan and then go down into the river, only to have a little water sprinkled or poured upon his head. "When he was baptized, he went up straightway out of the water." He could not come up out of the water unless he had been in the water, and he would not have gone into the water to be sprinkled or poured. He had to go into the water to be immersed or baptized. What does the word baptize mean? Taken from the Greek bapto or baptizo, it means to dip or to immerse. In discussing the principle of baptism, Jesus and his apostles could just as easily have referred to sprinkling or pouring if that had been satisfactory, but they did not. Not a little water but "much water" was needed for the ordinance of baptism: "And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized." (John 3:23.)
John could have found sufficient water for sprinkling or pouring almost anywhere. He could have gone to those desiring baptism, but they came to locations he selected "because there was much water there" where he could really baptize or immerse them.
Paul indicated that there is "one Lord, one faith, one baptism." (Ephesians 4:5.)
If there is but one baptism, then answer the question Jesus put to the high priests:
The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?
But if we shall say, Of men; we fear the people; for all hold John as a prophet. (Matthew 21:25-26.)
Since the baptism of John was from heaven, all men should be willing to accept it. John's baptism was by immersion for the remission of sins:
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. (Mark 1:4-5.)
Could this account be written more plainly?—they "were all baptized of him in the river of Jordan"? There is only one mode of baptism, and that is the mode by which John baptized, and it was performed in the river, not by the river.
Repentance to Precede Baptism
Remission of sins comes only through baptism when one has truly repented of his sins; and baptism without repentance is not a means by which one can "flee from the wrath to come."
And he [John] came into all the country about Jordan, preaching the baptism of repentance for the remission of sins.
Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. (Luke 3:3, 7-8.)
Peter held out this same promise of forgiveness of sins through repentance and baptism to those to whom he preached on the day of Pentecost:
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. (Acts 2:37-39.)
What a glorious promise! Is there any honest seeker after truth who would not want to reach out his soul and accept such an invitation for himself and his loved ones as here extended by Peter? In addition to knowing what we should do when we seek the blessings and gifts of God, we should know where to find those who hold his Holy Priesthood and are thus authorized, through proper ordination, to officiate in his name. The reason we are not confused in these matters is that they were revealed to Joseph Smith through the restoration of the gospel. We use the Bible to show that these revealed truths are in harmony with its teachings.
Baptism, a Requisite to Salvation
After Jesus' resurrection he appeared to his eleven apostles:
And he said unto them, Go ye into all the world, and preach the gospel to every creature.
He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:15-16.)
This is but a confirmation of what the Savior said to Nicodemus before the crucifixion. Therefore, when he declared, while hanging on the cross, "It is finished" (John 19:30), he did not mean that his gospel should not continue to be preached by those he sent to minister for the salvation of his children, as some maintain.
There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
Nicodemus answered and said unto him, How can these things be?
Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? (John 3:1-5, 9-10.)
Baptism, a Second Birth
If one cannot see or enter into the kingdom of God without being born again, it is very important that we should fully understand what the Savior had in mind. Since he indicated that this second birth should be "of water and of the Spirit," it is obvious that he had in mind the matter of being baptized in water and receiving the Holy Ghost following baptism, for how similar to our first birth this second birth really is. When one is first born into this life, his body comes forth out of water; the spirit takes possession thereof; and he is literally born of water and of Spirit. Were this not so, how could he be born again of water and of the Spirit?
Paul discussed this rebirth in this manner:
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:
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:3-6.)
This seems very plain. When "we are buried with him by baptism into death" (the analogy with burial could not be true were we sprinkled or had water poured on us), we are born again of water when we come forth from this watery grave; and our sins having been remitted, we "should walk in a newness of life." We can only walk in newness of life when we are born again. Our "old man" of sin is therefore crucified with Christ, and we are born again, in similitude of his resurrection.
Baptism of Cornelius
The experience of Cornelius of Caesarea, a devout man who feared God, and prayed to him always (see Acts 10:1-4), teaches quite a lesson.
If an angel of God were to appear to someone in our day with such a message, most religious teachers would not worry about his need of baptism. But not so with the Lord, who sent the angel to tell Cornelius to send men to Simon Peter and "he shall tell thee what thou oughtest to do." (See Acts 10:5-6.)
The Lord then gave Peter a vision of a vessel or sheet let down from heaven, containing all manner of wild beasts and fowls and creeping things. Peter was hungry and a voice came unto him, saying:
Rise, Peter; kill, and eat.
But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. (Acts 10:13-15.)
This was because Cornelius was the first of the gentiles to accept the word of God. After Cornelius and Peter had related to each other their experiences that had brought them together, Peter preached Christ and the baptism of John to Cornelius and his company. They accepted his message; the Holy Ghost rested upon them; they spoke with tongues and magnified God. Then answered Peter:
Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
And he commanded them to be baptized in the name of the Lord. . . . (Acts 10:47-48.)
From this example we learn that no matter how righteous one may be who seeks after truth, the Lord directs him to one of his servants who has been ordained to the priesthood, so that he can be baptized at his hands and be instructed.
This was also true with respect to Saul (Paul), to which we have already referred. Even though the Savior spoke to him on the road to Damascus, the Lord directed him to go into the city of Damascus, where the Lord instructed one of his servants, Ananias, what to do. Ananias first restored Paul's sight by the laying on of hands, and then baptized him. Paul was later ordained to the ministry. (See Acts 9; 13:1-3.)
John's Baptism Confirmed in These Latter Days
Now these are exactly the same steps taken by the Lord with respect to Joseph Smith and Oliver Cowdery when they went into the woods to inquire about baptism by immersion for the remission of sins, the only difference being that there was no one upon the earth holding the priesthood of God with authority to administer the ordinance of baptism unto them. Therefore, the Lord sent the resurrected John the Baptist, who conferred the priesthood of Aaron upon them, which priesthood held the keys (power and authority) of baptism by immersion for the remission of sins. John then commanded them to baptize each other.
Again, Joseph Smith and Oliver Cowdery did not obtain this information from reading the Bible, but from the revelations of the Lord to them and by their own experiences through obedience to divine instruction.
We have now given consideration to the principal points of interest covered by the visit of John the Baptist to Joseph Smith and Oliver Cowdery on May 15, 1829. John did inform them that the Aaronic Priesthood held the keys, or the right and privilege, of "the ministering of angels." The truth of this will be fully evidenced in consideration of the further visits of heavenly messengers in connection with the recommitment to this earth of the necessary keys and authority for a complete "restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. (See Acts 3:21.)
(Legrand Richards, A Marvelous Work and a Wonder [Salt Lake City: Deseret Book Co., 1950], 107.)
Baptism of Joseph Smith and Oliver Cowdery
Let us refer again to Joseph Smith's own story, in which he informs us that while he and Oliver Cowdery were engaged in translating the Book of Mormon, they went into the woods to inquire of the Lord respecting baptism for the remission of sins, which they found mentioned in the translation of the plates. It was in answer to their prayers that a messenger from heaven descended in a cloud of light, laid his hands upon their heads, conferred upon them the priesthood of Aaron, and then commanded them to go and be baptized. He gave directions that Joseph should baptize Oliver and that afterwards Oliver should baptize Joseph. This messenger said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James, and John.
Hundreds of books have been written on the subject of baptism. Who should be baptized, adults or children? What is the purpose of baptism? What is the correct mode of baptism—by immersion, sprinkling, or pouring? In this one grand and glorious experience, Joseph Smith and Oliver Cowdery learned more about these matters from John the Baptist, who was sent to prepare the way of the Lord and who was privileged to baptize the Son of God, than they could have learned had they read all the books that have ever been written on the subject of baptism.
In keeping with the commandment of John the Baptist, and under his direction, these two young men baptized each other by immersion, for the remission of their sins, on May 15, 1829, presumably in the Susquehanna River in the western part of the state of New York. This should put an end to all controversy on this subject as to how baptism should be performed and the divine purpose thereof.
In April 1830, the month The Church of Jesus Christ of Latter-day Saints was organized, Joseph Smith received a revelation on church organization and church government:
No one can be received into the church of Christ unless he has arrived unto the years of accountability before God, and is capable of repentance.
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 himself 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. (D&C 20:71-74.)
Little Children Not to Be Baptized
From this revelation we first learn that no man can be received into the church of Jesus Christ unless he has arrived at the age of accountability before God and is capable of repentance. This, obviously, eliminates infants and little children, for they have not arrived at the age of accountability before God; neither are they capable of repentance.
In a revelation given through Joseph Smith in November 1831, the Lord gave further light and instruction in this matter:
And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents.
For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized.
And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of hands. (D&C 68:25-27.)
Thus the Lord himself fixed the age of accountability at eight years, at which age children who have been taught by their parents as commanded are to be baptized.
The prophet Mormon wrote to his son Moroni on this subject as follows:
And now, my son, I speak unto you concerning that which grieveth me exceedingly; for it grieveth me that there should disputations rise among you.
For, if I have learned the truth, there have been disputations among you concerning the baptism of your little children.
And now, my son, I desire that ye should labor diligently, that this gross error should be removed from among you; for, for this intent I have written this epistle.
For immediately after I had learned these things of you I inquired of the Lord concerning the matter. And the word of the Lord came to me by the power of the Holy Ghost, saying:
Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me.
And after this manner did the Holy Ghost manifest the word of God unto me; wherefore, my beloved son, I know that it is solemn mockery before God, that ye should baptize little children.
Behold I say unto you that this thing shall ye teach—repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children.
And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins.
But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism!
Wherefore, if little children could not be saved without baptism, these must have gone to an endless hell.
Behold I say unto you, that he that supposeth that little children need baptism is in the gall of bitterness and in the bonds of iniquity; for he hath neither faith, hope, nor charity; wherefore, should he be cut off while in the thought, he must go down to hell.
For awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism.
Wo be unto them that shall pervert the ways of the Lord after this manner, for they shall perish except they repent. Behold, I speak with boldness, having authority from God; and I fear not what man can do; for perfect love casteth out all fear.
And I am filled with charity, which is everlasting love; wherefore, all children are alike unto me; wherefore, I love little children with a perfect love; and they are all alike and partakers of salvation.
For I know that God is not a partial God, neither a changeable being; but he is unchangeable from all eternity to all eternity.
Little children cannot repent; wherefore, it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy.
And he that saith that little children need baptism denieth the mercies of Christ, and setteth at naught the atonement of him and the power of redemption. (Moroni 8:4-20. Italics added.)
It is strange, indeed, that so many churches should practice the principle of infant baptism when there is no account of any such baptisms having been performed in the church of Jesus Christ in primitive days, nor any instructions given that it should be done. Obviously, any such instructions would have to be given to the parents for the children, since infants cannot act for themselves.
In a revelation given through the Prophet Joseph Smith in September 1830, the Lord, in speaking on this subject, said:
But behold, I say unto you, that little children are redeemed from the foundation of the world through mine Only Begotten;
Wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me. (D&C 29:46-47.)
The Fallacy of Infant Baptism
The erroneous concept of the need to baptize infants is, no doubt, due to the teachings of the churches of the day that little children are answerable for the original sin of Adam and Eve or the sins of their parents. This concept cannot be true, as we have already pointed out from the revelations of the Lord through the Prophet Joseph Smith, for Jesus died to atone for the sins over which we have no control: "For as in Adam all die, even so in Christ shall all be made alive." (1 Corinthians 15:22.)
Jesus Christ redeemed all from the fall; he paid the price; he offered himself as a ransom; he atoned for Adam's sin, leaving us responsible only for our own sins. One of our Articles of Faith states: "We believe that men will be punished for their own sins, and not for Adam's transgression."
The apostle John understood this doctrine: "I write unto you, little children, because your sins are forgiven you for his name's sake." (1 John 2:12.)
Children to Be Blessed
The question may then be asked: If children are not to be baptized until they reach the age of accountability (eight years), what, if anything, should be done for them? The Lord answered this question in a revelation through Joseph Smith, the Prophet, in April 1830:
Every member of the church of Christ having children is to bring them unto the elders before the church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name. (D&C 20:70.)
How perfectly this all agrees with the teachings and practice of Jesus when he ministered among men:
And they brought young children to him, that he should touch them; and his disciples rebuked those that brought them.
But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.
Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
And he took them up in his arms, put his hands upon them, and blessed them. (Mark 10:13-16.)
It is apparent that the disciples of Jesus must have felt the unworthiness of little children to command the personal attention of their Master, even as many present-day ministers of religion must feel in requiring that they be baptized. In this, Jesus was "much displeased." He is equally displeased with the so-called infant baptisms being performed today. He set the example by suffering the little children to be brought unto him. He took them up in his arms, put his hands upon them, and blessed them. This is his pattern and commandment to his church of this dispensation. As we have already pointed out, Joseph Smith did not get this information from reading the Bible or any other book written on this subject, but by the revelations of the Lord to him.
Baptism by Immersion for Remission of Sins
Joseph Smith and Oliver Cowdery were baptized by immersion for remission of their sins, as directed by John the Baptist; and in a revelation to Joseph Smith, the Lord indicated how baptism should be performed, giving even the words to be used by the one officiating in performing the ordinance. (See D&C 20:72-74.)
We will now consider the pattern given and the purpose of baptism as introduced by John the Baptist in this dispensation, the same as was taught and practiced in the primitive church. Jesus himself set the example "to fulfil all righteousness":
Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
And lo a voice from heaven, saying. This is my beloved Son, in whom I am well pleased. (Matthew 3:13-17.)
It requires a considerable stretch of the imagination to think Jesus would go to John at the River Jordan and then go down into the river, only to have a little water sprinkled or poured upon his head. "When he was baptized, he went up straightway out of the water." He could not come up out of the water unless he had been in the water, and he would not have gone into the water to be sprinkled or poured. He had to go into the water to be immersed or baptized. What does the word baptize mean? Taken from the Greek bapto or baptizo, it means to dip or to immerse. In discussing the principle of baptism, Jesus and his apostles could just as easily have referred to sprinkling or pouring if that had been satisfactory, but they did not. Not a little water but "much water" was needed for the ordinance of baptism: "And John also was baptizing in Aenon near to Salim, because there was much water there: and they came, and were baptized." (John 3:23.)
John could have found sufficient water for sprinkling or pouring almost anywhere. He could have gone to those desiring baptism, but they came to locations he selected "because there was much water there" where he could really baptize or immerse them.
Paul indicated that there is "one Lord, one faith, one baptism." (Ephesians 4:5.)
If there is but one baptism, then answer the question Jesus put to the high priests:
The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?
But if we shall say, Of men; we fear the people; for all hold John as a prophet. (Matthew 21:25-26.)
Since the baptism of John was from heaven, all men should be willing to accept it. John's baptism was by immersion for the remission of sins:
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. (Mark 1:4-5.)
Could this account be written more plainly?—they "were all baptized of him in the river of Jordan"? There is only one mode of baptism, and that is the mode by which John baptized, and it was performed in the river, not by the river.
Repentance to Precede Baptism
Remission of sins comes only through baptism when one has truly repented of his sins; and baptism without repentance is not a means by which one can "flee from the wrath to come."
And he [John] came into all the country about Jordan, preaching the baptism of repentance for the remission of sins.
Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. (Luke 3:3, 7-8.)
Peter held out this same promise of forgiveness of sins through repentance and baptism to those to whom he preached on the day of Pentecost:
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. (Acts 2:37-39.)
What a glorious promise! Is there any honest seeker after truth who would not want to reach out his soul and accept such an invitation for himself and his loved ones as here extended by Peter? In addition to knowing what we should do when we seek the blessings and gifts of God, we should know where to find those who hold his Holy Priesthood and are thus authorized, through proper ordination, to officiate in his name. The reason we are not confused in these matters is that they were revealed to Joseph Smith through the restoration of the gospel. We use the Bible to show that these revealed truths are in harmony with its teachings.
Baptism, a Requisite to Salvation
After Jesus' resurrection he appeared to his eleven apostles:
And he said unto them, Go ye into all the world, and preach the gospel to every creature.
He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:15-16.)
This is but a confirmation of what the Savior said to Nicodemus before the crucifixion. Therefore, when he declared, while hanging on the cross, "It is finished" (John 19:30), he did not mean that his gospel should not continue to be preached by those he sent to minister for the salvation of his children, as some maintain.
There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:
The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
Nicodemus answered and said unto him, How can these things be?
Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? (John 3:1-5, 9-10.)
Baptism, a Second Birth
If one cannot see or enter into the kingdom of God without being born again, it is very important that we should fully understand what the Savior had in mind. Since he indicated that this second birth should be "of water and of the Spirit," it is obvious that he had in mind the matter of being baptized in water and receiving the Holy Ghost following baptism, for how similar to our first birth this second birth really is. When one is first born into this life, his body comes forth out of water; the spirit takes possession thereof; and he is literally born of water and of Spirit. Were this not so, how could he be born again of water and of the Spirit?
Paul discussed this rebirth in this manner:
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:
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. (Romans 6:3-6.)
This seems very plain. When "we are buried with him by baptism into death" (the analogy with burial could not be true were we sprinkled or had water poured on us), we are born again of water when we come forth from this watery grave; and our sins having been remitted, we "should walk in a newness of life." We can only walk in newness of life when we are born again. Our "old man" of sin is therefore crucified with Christ, and we are born again, in similitude of his resurrection.
Baptism of Cornelius
The experience of Cornelius of Caesarea, a devout man who feared God, and prayed to him always (see Acts 10:1-4), teaches quite a lesson.
If an angel of God were to appear to someone in our day with such a message, most religious teachers would not worry about his need of baptism. But not so with the Lord, who sent the angel to tell Cornelius to send men to Simon Peter and "he shall tell thee what thou oughtest to do." (See Acts 10:5-6.)
The Lord then gave Peter a vision of a vessel or sheet let down from heaven, containing all manner of wild beasts and fowls and creeping things. Peter was hungry and a voice came unto him, saying:
Rise, Peter; kill, and eat.
But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.
And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. (Acts 10:13-15.)
This was because Cornelius was the first of the gentiles to accept the word of God. After Cornelius and Peter had related to each other their experiences that had brought them together, Peter preached Christ and the baptism of John to Cornelius and his company. They accepted his message; the Holy Ghost rested upon them; they spoke with tongues and magnified God. Then answered Peter:
Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?
And he commanded them to be baptized in the name of the Lord. . . . (Acts 10:47-48.)
From this example we learn that no matter how righteous one may be who seeks after truth, the Lord directs him to one of his servants who has been ordained to the priesthood, so that he can be baptized at his hands and be instructed.
This was also true with respect to Saul (Paul), to which we have already referred. Even though the Savior spoke to him on the road to Damascus, the Lord directed him to go into the city of Damascus, where the Lord instructed one of his servants, Ananias, what to do. Ananias first restored Paul's sight by the laying on of hands, and then baptized him. Paul was later ordained to the ministry. (See Acts 9; 13:1-3.)
John's Baptism Confirmed in These Latter Days
Now these are exactly the same steps taken by the Lord with respect to Joseph Smith and Oliver Cowdery when they went into the woods to inquire about baptism by immersion for the remission of sins, the only difference being that there was no one upon the earth holding the priesthood of God with authority to administer the ordinance of baptism unto them. Therefore, the Lord sent the resurrected John the Baptist, who conferred the priesthood of Aaron upon them, which priesthood held the keys (power and authority) of baptism by immersion for the remission of sins. John then commanded them to baptize each other.
Again, Joseph Smith and Oliver Cowdery did not obtain this information from reading the Bible, but from the revelations of the Lord to them and by their own experiences through obedience to divine instruction.
We have now given consideration to the principal points of interest covered by the visit of John the Baptist to Joseph Smith and Oliver Cowdery on May 15, 1829. John did inform them that the Aaronic Priesthood held the keys, or the right and privilege, of "the ministering of angels." The truth of this will be fully evidenced in consideration of the further visits of heavenly messengers in connection with the recommitment to this earth of the necessary keys and authority for a complete "restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. (See Acts 3:21.)
(Legrand Richards, A Marvelous Work and a Wonder [Salt Lake City: Deseret Book Co., 1950], 107.)
Monday, June 4, 2007
Jesus Christ, Baptism of
(Matthew 3:13-17.)
13 ¶ Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
(Mark 1:8-11.)
8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.
10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
(Mark 10:37-40.)
37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.
38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?
39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:
40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.
(Luke 3:21-22.)
21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
(John 1:29-34.)
29 ¶ The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
34 And I saw, and bare record that this is the Son of God.
13 ¶ Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me?
15 And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him:
17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
(Mark 1:8-11.)
8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.
9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan.
10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him:
11 And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased.
(Mark 10:37-40.)
37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory.
38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?
39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:
40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared.
(Luke 3:21-22.)
21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
(John 1:29-34.)
29 ¶ The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.
34 And I saw, and bare record that this is the Son of God.
Wednesday, May 30, 2007
Baptism, Teachings of Joseph Smith
Baptism, Teachings of Joseph Smith
"Do the Mormons baptize in the name of 'Joe' Smith?" No, but if they did, it would be as valid as the baptism administered by the sectarian priests. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 3:29)
Baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 3:379)
3 Being born again, comes by the Spirit of God through ordinances. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 3:392)
Report of Mathew L. Davis: He [Joseph Smith] does not believe in infant baptism, sprinkling, but in immersion, after eight years of age. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 4:80)
Report of Wilford Woodruff: [President Smith said:] The doctrine of baptizing children, or sprinkling them, or they must welter in hell, is a doctrine not true, not supported in Holy Writ, and is not consistent with the character of God. All children are redeemed by the blood of Jesus Christ, and the moment that children leave this world, they are taken to the bosom of Abraham. . . .
My intention was to have spoken on the subject of baptism, but having a case of death before us, I thought proper to refer to that subject. I will now, however, say a few words upon baptism, as I intended.
God has made certain decrees which are fixed and immovable; for instance,—God set the sun, the moon, and the stars in the heavens, and gave them their laws, conditions and bounds, which they cannot pass, except by His commandments; they all move in perfect harmony in their sphere and order, and are as lights, wonders and signs unto us. The sea also has its bounds which it cannot pass. God has set many signs on the earth, as well as in the heavens; for instance, the oak of the forest, the fruit of the tree, the herb of the field—all bear a sign that seed hath been planted there; for it is a decree of the Lord that every tree, plant, and herb bearing seed should bring forth of its kind, and cannot come forth after any other law or principle. Upon the same principle do I contend that baptism is a sign ordained of God, for the believer in Christ to take upon himself in order to enter into the kingdom of God, "for except ye are born of water and of the Spirit ye cannot enter into the kingdom of God," said the Savior. It is a sign and a commandment which God has set for man to enter into His kingdom. Those who seek to enter in any other way will seek in vain; for God will not receive them, neither will the angels acknowledge their works as accepted, for they have not obeyed the ordinances, nor attended to the signs which God ordained for the salvation of man, to prepare him for, and give him title to, a celestial glory; and God had decreed that all who will not obey His voice shall not escape the damnation of hell. . . .
Baptism is a sign to God, to angels, and to heaven that we do the will of God, and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved, and enter into the kingdom of God, except faith in Jesus Christ, repentance, and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the Holy Ghost. . . .
At the close of the meeting, President Smith said he should attend to the ordinance of baptism in the river, near his house, at two o'clock, and at the appointed hour, the bank of the Mississippi was lined with a multitude of people, and President Joseph Smith went into the river and baptized eighty persons for the remission of their sins, and what added joy to the scene was, that the first person baptized was M.L.D. Wasson, a nephew of Mrs. Emma Smith—the first of her kindred that has embraced the fullness of the Gospel.
At the close of this interesting scene, the administrator lifted up his hands towards heaven, and implored the blessing of God to rest upon the people; and truly the Spirit of God did rest upon the multitude, to the joy and consolation of our hearts. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 4:554-55, 557)
Upon looking over the sacred pages of the Bible, searching into the prophets and sayings of the apostles, we find no subject so nearly connected with salvation, as that of baptism. In the first place, however, let us understand that the word baptise is derived from the Greek verb baptiso, and means to immerse or overwhelm, and that sprinkle is from the Greek verb rantiso, and means to scatter on by particles; then we can treat the subject as one inseparably connected with our eternal welfare; and always bear in mind that it is one of the only methods by which we can obtain a remission of sins in this world, and be prepared to enter into the joys of our Lord in the world to come.
As it is well known that various opinions govern a large portion of the sectarian world as to this important ordinance of the gospel, it may not be amiss to introduce the commissions and commands of Jesus himself on the subject.—He said to the twelve, or rather eleven at the time: Go ye therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: Thus it is recorded by Matthew. In Mark we have these important words: Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptised shall be saved, and he that believeth not shall be damned. And to show how the believers are to be known from the unbelievers, he continues and says: And these signs shall follow them that believe: in my name shall they cast out devils: they shall speak with new tongues: they shall take up serpents: and if they drink any deadly thing it shall not hurt them: they shall lay hands on the sick and they shall recover. And in Luke we find the finishing clause like this,—that it was necessary that Christ should die and rise the third day—that remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.
We will now examine the witnesses. As it will be recollected, they were to wait at Jerusalem till they were endowed with power from on high and then go and teach all nations whatsoever the Lord had commanded them. As Peter held the keys of the kingdom, we will examine him first.
Now on the day of Pentecost, when there was a marvelous display of the gifts, according to the promise in Mark, many were pricked in the heart, and said unto Peter, and to the rest of the Apostles, men and brethren what shall we do? Peter said unto them: Repent, and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost, &c.—Here one of the witnesses says in so many words, repent and be baptised. And we are of the opinion that Peter having been taught by the Lord, would be about as correct a counselor, or ambassador as we or they could enquire of to know the right way to enter into the kingdom.
Again, Luke in his record of the acts of the Apostles, says:—And it came to pass, that while Apollos was at Corinth, Paul having passed through the upper coasts, came to Ephesus; and finding certain disciples, he said unto them, have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptised? And they said, unto John's baptism. Then said Paul, John verily baptised with the baptism of repentance, saying unto the people, That they should believe on him which should come after him, that is on Christ Jesus. When they heard this, they were baptised in the name of the Lord Jesus.—And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
From the above witnesses we are informed that baptism was the essential point on which they could receive the gift of the Holy Ghost. It seems from the reasoning above that some sectarian Jew had been baptising like John, but had forgotten to inform them that there was one to follow by the name of Jesus Christ, to baptise with fire and the Holy Ghost:—which showed these converts that their first baptism was illegal, and when they heard this they were gladly baptised, and after hands were laid on them, they received the gifts, according to promise, and spake with tongues and prophesied. . . .
. . . Nicodemus . . . came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, except a man be born again he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?—Jesus answered, Verily, verily, I say unto thee, Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. This strong and positive answer of Jesus, as to water baptism, settles the question: If God is the same yesterday, today, and forever; it is no wonder he is so positive in the great declaration: He that believes and is baptised shall be saved, and he that believes not shall be damned! There was no other name given under heaven, nor no other ordinance admitted, whereby men could be saved: No wonder the Apostle said, being "buried with him in baptism," ye shall rise from the dead! No wonder Paul had to arise and be baptised and wash away his sins: No wonder the angel told good old Cornelius that he must send for Peter to learn how to be saved: Peter could baptise, and angels could not, so long as there were legal officers in the flesh holding the keys of the kingdom, or the authority of the priesthood. . . .
No man can be saved without baptism. . . . Jesus Christ himself, who had no need of repentance, having . . . no sin, [gave the] dec-laration to John:—now let me be baptised: for no man can enter the kingdom without obeying this ordinance: for thus it becometh us to fulfil all righteousness. Surely, then, if it became John and Jesus Christ, the Saviour, to fulfil all righteousness to be baptised—so surely, then, it will become every other person that seeks the kingdom of heaven to go and do likewise; for he is the door, and if any person climbs up any other way, the same is a thief and a robber!
In the former ages of the world, before the Saviour came in the flesh, "the saints" were baptised in the name of Jesus Christ to come, because there never was any other name whereby men could be saved; and after he came in the flesh and was crucified, then the saints were baptised in the name of Jesus Christ, crucified, risen from the dead and ascended into heaven, that they might be buried in baptism like him, and be raised in glory like him, that as there was but one Lord, one faith, one baptism, and one God and father of us all, even so there was but one door to the mansions of bliss. Amen. (Times and Seasons 3:903-5)
"Do you believe in the baptism of infants?" asks the Presbyterian. No. "Why?" Because it is nowhere written in the Bible. Circumcision is not baptism, neither was baptism instituted in the place of circumcision. Baptism is for remission of sins. Children have no sins. Jesus blessed them and said, "Do what you have seen me do." Children are all made alive in Christ, and those of riper years through faith and repentance.
So far we are agreed with other Christian denominations. They all preach faith and repentance. The gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language—namely, to bury or immerse.
We ask the sects, Do you believe this? They answer, No. I believe in being converted. I believe in this tenaciously. So did the Apostle Peter and the disciples of Jesus. But I further believe in the gift of the Holy Ghost by the laying on of hands. Evidence by Peter's preaching on the day of Pentecost, Acts 2:38. You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half—that is, the baptism of the Holy Ghost.
The Savior says, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." "Though we or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed," according to Galatians 1:8. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 5:499-500)
8 The Savior said unto John, I must be baptized by you. Why so? To fulfil all righteousness. John refuses at first, but afterwards obeyed by administering the ordinance of baptism unto him, Jesus having no other legal administrator to apply to. (Joseph Smith, Teachings of the Prophet Joseph Smith, p. 319)
I will leave this subject here, and make a few remarks on the subject of baptism. The baptism of water, without the baptism of fire and the Holy Ghost attending it, is of no use; they are necessarily and inseparably connected. An individual must be born of water and the spirit in order to get into the kingdom of God. In the German, the text bears me out the same as the revelations which I have given and taught for the past fourteen years on that subject. I have the testimony to put in their teeth. My testimony has been true all the time. You will find it in the declaration of John the Baptist. (Reads from the German.) John says, "I baptize you with water, but when Jesus comes, who has the power (or keys) He shall administer the baptism of fire and the Holy Ghost." Great God! Where is now all the sectarian world? And if this testimony is true, they are all damned as clearly as anathema can do it. I know the text is true. I call upon all you Germans who know that it is true to say, Aye. (Loud shouts of "Aye.")
Alexander Campbell, how are you going to save people with water alone? For John said his baptism was good for nothing without the baptism of Jesus Christ. . . .
There is one God, one Father, one Jesus, one hope of our calling, one baptism. All these three baptisms only make one. Many talk of baptism not being essential to salvation; but this kind of teaching would lay the foundation of their damnation. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 6:316, 317)
"Do the Mormons baptize in the name of 'Joe' Smith?" No, but if they did, it would be as valid as the baptism administered by the sectarian priests. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 3:29)
Baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 3:379)
3 Being born again, comes by the Spirit of God through ordinances. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 3:392)
Report of Mathew L. Davis: He [Joseph Smith] does not believe in infant baptism, sprinkling, but in immersion, after eight years of age. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 4:80)
Report of Wilford Woodruff: [President Smith said:] The doctrine of baptizing children, or sprinkling them, or they must welter in hell, is a doctrine not true, not supported in Holy Writ, and is not consistent with the character of God. All children are redeemed by the blood of Jesus Christ, and the moment that children leave this world, they are taken to the bosom of Abraham. . . .
My intention was to have spoken on the subject of baptism, but having a case of death before us, I thought proper to refer to that subject. I will now, however, say a few words upon baptism, as I intended.
God has made certain decrees which are fixed and immovable; for instance,—God set the sun, the moon, and the stars in the heavens, and gave them their laws, conditions and bounds, which they cannot pass, except by His commandments; they all move in perfect harmony in their sphere and order, and are as lights, wonders and signs unto us. The sea also has its bounds which it cannot pass. God has set many signs on the earth, as well as in the heavens; for instance, the oak of the forest, the fruit of the tree, the herb of the field—all bear a sign that seed hath been planted there; for it is a decree of the Lord that every tree, plant, and herb bearing seed should bring forth of its kind, and cannot come forth after any other law or principle. Upon the same principle do I contend that baptism is a sign ordained of God, for the believer in Christ to take upon himself in order to enter into the kingdom of God, "for except ye are born of water and of the Spirit ye cannot enter into the kingdom of God," said the Savior. It is a sign and a commandment which God has set for man to enter into His kingdom. Those who seek to enter in any other way will seek in vain; for God will not receive them, neither will the angels acknowledge their works as accepted, for they have not obeyed the ordinances, nor attended to the signs which God ordained for the salvation of man, to prepare him for, and give him title to, a celestial glory; and God had decreed that all who will not obey His voice shall not escape the damnation of hell. . . .
Baptism is a sign to God, to angels, and to heaven that we do the will of God, and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved, and enter into the kingdom of God, except faith in Jesus Christ, repentance, and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the Holy Ghost. . . .
At the close of the meeting, President Smith said he should attend to the ordinance of baptism in the river, near his house, at two o'clock, and at the appointed hour, the bank of the Mississippi was lined with a multitude of people, and President Joseph Smith went into the river and baptized eighty persons for the remission of their sins, and what added joy to the scene was, that the first person baptized was M.L.D. Wasson, a nephew of Mrs. Emma Smith—the first of her kindred that has embraced the fullness of the Gospel.
At the close of this interesting scene, the administrator lifted up his hands towards heaven, and implored the blessing of God to rest upon the people; and truly the Spirit of God did rest upon the multitude, to the joy and consolation of our hearts. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 4:554-55, 557)
Upon looking over the sacred pages of the Bible, searching into the prophets and sayings of the apostles, we find no subject so nearly connected with salvation, as that of baptism. In the first place, however, let us understand that the word baptise is derived from the Greek verb baptiso, and means to immerse or overwhelm, and that sprinkle is from the Greek verb rantiso, and means to scatter on by particles; then we can treat the subject as one inseparably connected with our eternal welfare; and always bear in mind that it is one of the only methods by which we can obtain a remission of sins in this world, and be prepared to enter into the joys of our Lord in the world to come.
As it is well known that various opinions govern a large portion of the sectarian world as to this important ordinance of the gospel, it may not be amiss to introduce the commissions and commands of Jesus himself on the subject.—He said to the twelve, or rather eleven at the time: Go ye therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: Thus it is recorded by Matthew. In Mark we have these important words: Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptised shall be saved, and he that believeth not shall be damned. And to show how the believers are to be known from the unbelievers, he continues and says: And these signs shall follow them that believe: in my name shall they cast out devils: they shall speak with new tongues: they shall take up serpents: and if they drink any deadly thing it shall not hurt them: they shall lay hands on the sick and they shall recover. And in Luke we find the finishing clause like this,—that it was necessary that Christ should die and rise the third day—that remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things.
We will now examine the witnesses. As it will be recollected, they were to wait at Jerusalem till they were endowed with power from on high and then go and teach all nations whatsoever the Lord had commanded them. As Peter held the keys of the kingdom, we will examine him first.
Now on the day of Pentecost, when there was a marvelous display of the gifts, according to the promise in Mark, many were pricked in the heart, and said unto Peter, and to the rest of the Apostles, men and brethren what shall we do? Peter said unto them: Repent, and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost, &c.—Here one of the witnesses says in so many words, repent and be baptised. And we are of the opinion that Peter having been taught by the Lord, would be about as correct a counselor, or ambassador as we or they could enquire of to know the right way to enter into the kingdom.
Again, Luke in his record of the acts of the Apostles, says:—And it came to pass, that while Apollos was at Corinth, Paul having passed through the upper coasts, came to Ephesus; and finding certain disciples, he said unto them, have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptised? And they said, unto John's baptism. Then said Paul, John verily baptised with the baptism of repentance, saying unto the people, That they should believe on him which should come after him, that is on Christ Jesus. When they heard this, they were baptised in the name of the Lord Jesus.—And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
From the above witnesses we are informed that baptism was the essential point on which they could receive the gift of the Holy Ghost. It seems from the reasoning above that some sectarian Jew had been baptising like John, but had forgotten to inform them that there was one to follow by the name of Jesus Christ, to baptise with fire and the Holy Ghost:—which showed these converts that their first baptism was illegal, and when they heard this they were gladly baptised, and after hands were laid on them, they received the gifts, according to promise, and spake with tongues and prophesied. . . .
. . . Nicodemus . . . came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, except a man be born again he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?—Jesus answered, Verily, verily, I say unto thee, Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. This strong and positive answer of Jesus, as to water baptism, settles the question: If God is the same yesterday, today, and forever; it is no wonder he is so positive in the great declaration: He that believes and is baptised shall be saved, and he that believes not shall be damned! There was no other name given under heaven, nor no other ordinance admitted, whereby men could be saved: No wonder the Apostle said, being "buried with him in baptism," ye shall rise from the dead! No wonder Paul had to arise and be baptised and wash away his sins: No wonder the angel told good old Cornelius that he must send for Peter to learn how to be saved: Peter could baptise, and angels could not, so long as there were legal officers in the flesh holding the keys of the kingdom, or the authority of the priesthood. . . .
No man can be saved without baptism. . . . Jesus Christ himself, who had no need of repentance, having . . . no sin, [gave the] dec-laration to John:—now let me be baptised: for no man can enter the kingdom without obeying this ordinance: for thus it becometh us to fulfil all righteousness. Surely, then, if it became John and Jesus Christ, the Saviour, to fulfil all righteousness to be baptised—so surely, then, it will become every other person that seeks the kingdom of heaven to go and do likewise; for he is the door, and if any person climbs up any other way, the same is a thief and a robber!
In the former ages of the world, before the Saviour came in the flesh, "the saints" were baptised in the name of Jesus Christ to come, because there never was any other name whereby men could be saved; and after he came in the flesh and was crucified, then the saints were baptised in the name of Jesus Christ, crucified, risen from the dead and ascended into heaven, that they might be buried in baptism like him, and be raised in glory like him, that as there was but one Lord, one faith, one baptism, and one God and father of us all, even so there was but one door to the mansions of bliss. Amen. (Times and Seasons 3:903-5)
"Do you believe in the baptism of infants?" asks the Presbyterian. No. "Why?" Because it is nowhere written in the Bible. Circumcision is not baptism, neither was baptism instituted in the place of circumcision. Baptism is for remission of sins. Children have no sins. Jesus blessed them and said, "Do what you have seen me do." Children are all made alive in Christ, and those of riper years through faith and repentance.
So far we are agreed with other Christian denominations. They all preach faith and repentance. The gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language—namely, to bury or immerse.
We ask the sects, Do you believe this? They answer, No. I believe in being converted. I believe in this tenaciously. So did the Apostle Peter and the disciples of Jesus. But I further believe in the gift of the Holy Ghost by the laying on of hands. Evidence by Peter's preaching on the day of Pentecost, Acts 2:38. You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half—that is, the baptism of the Holy Ghost.
The Savior says, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." "Though we or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed," according to Galatians 1:8. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 5:499-500)
8 The Savior said unto John, I must be baptized by you. Why so? To fulfil all righteousness. John refuses at first, but afterwards obeyed by administering the ordinance of baptism unto him, Jesus having no other legal administrator to apply to. (Joseph Smith, Teachings of the Prophet Joseph Smith, p. 319)
I will leave this subject here, and make a few remarks on the subject of baptism. The baptism of water, without the baptism of fire and the Holy Ghost attending it, is of no use; they are necessarily and inseparably connected. An individual must be born of water and the spirit in order to get into the kingdom of God. In the German, the text bears me out the same as the revelations which I have given and taught for the past fourteen years on that subject. I have the testimony to put in their teeth. My testimony has been true all the time. You will find it in the declaration of John the Baptist. (Reads from the German.) John says, "I baptize you with water, but when Jesus comes, who has the power (or keys) He shall administer the baptism of fire and the Holy Ghost." Great God! Where is now all the sectarian world? And if this testimony is true, they are all damned as clearly as anathema can do it. I know the text is true. I call upon all you Germans who know that it is true to say, Aye. (Loud shouts of "Aye.")
Alexander Campbell, how are you going to save people with water alone? For John said his baptism was good for nothing without the baptism of Jesus Christ. . . .
There is one God, one Father, one Jesus, one hope of our calling, one baptism. All these three baptisms only make one. Many talk of baptism not being essential to salvation; but this kind of teaching would lay the foundation of their damnation. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 vols. 6:316, 317)
Monday, May 28, 2007
Infant Baptism, Teachings of Joseph Smith
Infant Baptism
The doctrine of baptizing children, or sprinkling them, or they must welter in hell, is a doctrine not true, not supported in Holy Writ, and is not consistent with the character of God. All children are redeemed by the blood of Jesus Christ, and the moment that children leave this world, they are taken to the bosom of Abraham. The only difference between the old and young dying is, one lives longer in heaven and eternal light and glory than the other, and is freed a little sooner from this miserable, wicked world. Notwithstanding all this glory, we for a moment lose sight of it, and mourn the loss, but we do not mourn as those without hope. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 Vols. 4:554)
"Do you believe in the baptism of infants?" asks the Presbyterian. No. "Why?" Because it is nowhere written in the Bible. Circumcision is not baptism, neither was baptism instituted in the place of circumcision. Baptism is for remission of sins. Children have no sins. Jesus blessed them and said, "Do what you have seen me do." Children are all made alive in Christ, and those of riper years through faith and repentance. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 Vols. 5:499)
Footnotes
984. Sabbath address, Nauvoo, 20 March 1842.
985. Sabbath address, Nauvoo, 9 July 1843.
The doctrine of baptizing children, or sprinkling them, or they must welter in hell, is a doctrine not true, not supported in Holy Writ, and is not consistent with the character of God. All children are redeemed by the blood of Jesus Christ, and the moment that children leave this world, they are taken to the bosom of Abraham. The only difference between the old and young dying is, one lives longer in heaven and eternal light and glory than the other, and is freed a little sooner from this miserable, wicked world. Notwithstanding all this glory, we for a moment lose sight of it, and mourn the loss, but we do not mourn as those without hope. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 Vols. 4:554)
"Do you believe in the baptism of infants?" asks the Presbyterian. No. "Why?" Because it is nowhere written in the Bible. Circumcision is not baptism, neither was baptism instituted in the place of circumcision. Baptism is for remission of sins. Children have no sins. Jesus blessed them and said, "Do what you have seen me do." Children are all made alive in Christ, and those of riper years through faith and repentance. (Joseph Smith, History of The Church of Jesus Christ of Latter-day Saints, 7 Vols. 5:499)
Footnotes
984. Sabbath address, Nauvoo, 20 March 1842.
985. Sabbath address, Nauvoo, 9 July 1843.
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