Part 7

WHILE our Lord tarried at Jerusalem following the first Passover festival after the beginning of His public ministry, there came unto Him by night a certain ruler of the Jews. The visitor was of the Pharisees and a member of the great Sanhedrin, or supreme council of the nation. There is significance in the circumstance that Nicodemus sought Christ by night. Read John 3:1-21. We must credit the man with a genuine desire to learn of the doctrines taught by the newly recognized Prophet from Galilee, whose fame was already widely spread; but it appears that pride of station or fear of criticism led him to seek an interview under cover of darkness and privacy.

Speaking for himself and probably for his official associates, Nicodemus thus addressed the Savior: "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."

Without waiting for specific questions, "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."

The learned Jew expressed surprise, if not incredulity. "How can a man be born when he is old?" he asked; "can he enter the second time into his mother's womb, and be born?" Even after further explanation of the plan provided for the salvation of mankind, the eminent Rabbi and Sanhedrist exclaimed: "How can these things be?" Our Lord's reply must have been humbling if not humiliating to the man: "Art thou a master of Israel, and knowest not these things?" The conditions of citizenship in the kingdom of God are so simple that even the unscholarly may understand and obey.

Beyond question the second birth specified to Nicodemus as so thoroughly indispensable that without it no man can ever see the kingdom of God is baptism by water, and by the ministry of the Spirit or the Holy Ghost.

The efficacy of baptism as a means of securing remission of sins and of attaining entrance to the Church of Jesus Christ, which is the kingdom of God, lies in the fact that this is the ordinance prescribed by Divine authority, whereby the Savior's atoning sacrifice may be made operative and effective. Salvation is not to be had for the mere asking; it is nevertheless made accessible to all through faith and prescribed works.

Simple as is the outward or physical process, there is profound symbolism in the baptismal rite. As seen, Christ compared it to a birth, an entrance into a new world or state of being. No such symbolism obtains in baptism except by complete immersion in water and a coming forth therefrom.

Water baptism has also been very impressively compared to burial and resurrection; and the comparison is meaningless except the baptism be by immersion followed by a rising from the watery grave. Paul evidently so knew, as his words attest: "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." (Rom. 6:3-5; see also Col. 2:12).

Christ Himself was baptized "to fulfill all righteousness," and His baptism at the hands of John was by immersion, as is evidenced by the fact that He "went up straightway out of the water."

Have you read the story of the contrite Ethiopian eunuch, treasurer to Queen Candace? After listening to Philip's exposition of the Scriptures, as the two rode together, the Ethiopian desired baptism, and, Philip consenting, "he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more; and he went on his way rejoicing." (See Acts 8:26-39). Did Philip, who was directed in this ministry by the angel of the Lord, err in administering baptism by immersion?

Theologians are generally agreed that for centuries after the time of Christ immersion was the only mode of authorized baptism; and philologists testify that the very word "baptize" is derived from the Greek verb meaning to immerse or bury. The Holy Scriptures prescribe baptism by immersion as essential to salvation, and none other form is validated by the Word of God.

To the Nephites on the Western Continent the resurrected Lord appeared soon after His ascension from the Mount of Olives. He gave the people explicit instructions as to the way in which the essential ordinance of baptism by immersion was to be administered.

Baptism as prescribed by revelation in the present age is after the same pattern; and every baptism administered in the Church of Jesus Christ of Latter-day Saints is by immersion. (See D&C 20:72-74).

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THE BAPTISM OF FIRE

Power of the Spirit

WE believe that the first principles and ordinances of the Gospel are:--(1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the gift of the Holy Ghost. (Articles of Faith 4).

John the Baptist proclaimed the necessity of repentance and of baptism by water, which latter he administered to all who came in contrition seeking admission to the kingdom of God. With equal fervency, this voice crying in the wilderness foretold a second or higher baptism, which, however, John was not authorized to give. This he characterized as the baptism of fire and the Holy Ghost, ordained to follow his administration, and to be given by that Mightier One, whose preeminence John delighted to proclaim. This was the Baptist's testimony:

"I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." (Matt. 3:11).

That the Mightier One referred to was none other than Jesus the Christ is thus set forth in the words of John: "Behold the Lamb of God. . . . This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. . . . 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." (John 1:29-33).

In His incisive instructions to Nicodemus respecting the works essential to salvation, the Savior did not stop with the specification of the watery birth. Baptism by immersion in water, though administered by one invested with the power of the Holy Priesthood, is incomplete without the quickening effect of the Spirit. "Born of water and of the Spirit" is the indispensable status of every man who shall gain admission to the kingdom of God.

While yet in the flesh our Lord specifically and repeatedly assured the Apostles that after His departure the Comforter or the Spirit of Truth would be sent unto them; and the scriptural context plainly shows that these expressive appellations have reference solely to the Holy Ghost. Amidst the solemnities of His ascension, the Lord reiterated these assurances of a spiritual baptism, saying: "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1:5).

A rich fulfilment was realized at the succeeding Pentecost, when the assembled Apostles were endowed with unprecedented power from heaven, being filled with the influence of the Holy Ghost so that they spake in tongues other than their own as the Spirit gave them utterance. An outward manifestation of this Divine investiture was seen in the tongues of flame which rested upon them severally. The Lord's promise, so miraculously fulfilled upon themselves, was repeated by the Apostles to those who sought their instruction. Conditioned upon their repentance and baptism in water, Peter assured the penitent Jews that they should "receive the gift of the Holy Ghost." (Acts 2:38).

That the bestowal of the Holy Ghost is an ordinance requiring higher authority than that by which water baptism may be performed is evidenced by Scripture. Philip--not the Apostle Philip, but presumably one of the seven men who had been set apart for a lesser ministry (Acts 6:3-6)--preached to the Samaritans and baptized many. Plainly Philip was empowered to administer water baptism; and it is equally clear that an authority greater than his was requisite for the higher baptism of the Spirit or the conferring of the Holy Ghost by the laying on of hands. To this the Scriptures testify:

"Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost." (Acts 8:14-17).

Very illuminating is the instance of Paul's ministry unto certain devout Ephesians (Acts 19:1-7) who professed to have been baptized "unto John's baptism," but who were plainly uninstructed as to the necessity of the baptism of the Spirit. It is probable that these men had submitted to immersion by unauthorized hands; and therefore Paul caused that they be baptized "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."

To the Twelve Disciples who were ordained by the resurrected Lord among the Nephites on the American continent, Christ gave special power, so that all baptized believers upon whom they would lay their hands should receive the Holy Ghost; and thus is the assurance recorded:

"Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins." (Book of Mormon, 3 Nephi 12:2; see also Moroni chap. 2.)

And in this modern day, the authority of both the Lesser or Aaronic Priesthood, which is requisite to water baptism, and of the Higher or Melchizedek Priesthood, without which the gift of the Holy Ghost cannot be authoritatively bestowed, has been restored to earth, through the Prophet Joseph Smith. The Elders of the Church today are commanded to preach the Gospel, to baptize the penitent, "And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the Scriptures." (D&C 20:41).

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IN THE NAME OF GOD, AMEN!

Authority of the Holy Priesthood Again Operative on Earth

WE believe that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority, to preach the Gospel and administer in the ordinances thereof. (Articles of Faith No. 5).

We have seen that certain ordinances, prescribed by the Lord Jesus Christ, are indispensable to salvation. Without baptism by water and the conferment of the Holy Ghost by the laying on of hands no man can enter the kingdom of God, for so the Lord hath affirmed and so the Scriptures attest.

The outward form, mode, or operation in each of these sacred and far-reaching rites is notably simple. So far as the physical procedure is concerned, any man of ordinary ability may learn to perform the ceremony, and that with a few minutes' oral instruction or reading. The same may be said of many ordinances prescribed in human institutions. One may readily commit to memory and learn to speak with due impressiveness the words by which a college degree is conferred upon the successful student, the formula by which man and woman are united in the bonds of wedlock, or the judicial pronouncement by which one prisoner is restored to liberty and another condemned.

But, as everybody knows, to make the utterance effective he who speaks must be invested with specific authority, without which his presumption to officiate would be a punishable offense under the secular law. Are consistency and reason less to be considered in matters of Divine administration than in the affairs of mortals?

Healing ministry to the afflicted in the name of Jesus Christ is one of the gifts of the Spirit implanted in the Church. The Apostles of old so administered, and with such effect that disease was stayed and evil spirits were rebuked. Certain vagabond Jews once attempted to imitate Paul in his authoritative functions, and among them were the seven sons of Sceva chief of the priests. (See Acts 19:11-18). Unto a suffering demoniac these evil and presumptuous men, void of authority and power, undertook to minister, solemnly pronouncing the words: "We adjure you by Jesus," and then, as if to put beyond question the Name in which they blasphemously essayed to speak, added "whom Paul preacheth." But the demon in the man laughed them to scorn, and cried aloud in derision: "Jesus I know, and Paul I know; but who are ye?"

The Apostles who were with the Lord in the flesh had been ordained by Him to the Holy Priesthood; and Paul who was later called into the ministry was ordained by the laying on of hands of those in authority. (Acts 13:2-4). Even the evil spirits acknowledged their authority, as earlier the demons had acclaimed the Christ "Jesus, thou Son of the Most High God." (See Mark 5:7). But for the vagabond pretenders there was contempt and humiliation.

And what of the impressive lesson taught by the experience of Simon the sorcerer? (See Acts 8:18-24). He marveled at the power demonstrated through the Apostles; for to the baptized believers upon whom they laid their hands came the Holy Ghost with manifestations of spiritual endowment. His mind, heart and motive darkened by sin, Simon sought to buy with money the power that only the call of God could impart: "But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." (Acts 8:20-23).

Far surpassing anything and all that man can bestow is the authority to preach the Word of God and administer Divine ordinances through the investiture of the Holy Priesthood. While Israel lived under the Law, bereft of the fulness of spiritual light such as the Gospel alone can give, Jehovah repeatedly manifested His righteous jealousy or zeal in behalf of His appointed servants and against all who pretended to arrogate authority unto themselves. Read the story of wicked Korah and his associates in their attempt to minister in the priest's office (Numbers 16); consider the rejection of Saul, king of Israel, who offended by undertaking to discharge the functions of the Lord's prophet (1 Sam. 13:8-14). And think of Uzziah, king of Judah, who died an outcast and a leper, through the visitation of punishment for having presumed to officiate without priestly ordination. (2 Chron. 26).

In the establishment of His Church among the ancient Americans, the Lord was specific in conferring upon certain men the authority to baptize, to lay on hands for the giving of the Holy Ghost, administer the sacrament of bread and wine, and otherwise to officiate in the ordinances pertaining to the Holy Priesthood. By personal ordination the Lord invested His chosen representatives to minister in His Name. (Book of Mormon, 3 Nephi 11:21, 22; 12: 1, 2; 18:5).

So also, in the present age, authority to minister in the saving ordinances of the Gospel must be given of God, not assumed by man. The Church of Jesus Christ of Latter-day Saints proclaims to the world that the Holy Priesthood, which is the appointment and authority to officiate in the name of God, has been restored to the earth in modern days, through direct dispensation from the heavens by angelic ministry to the Prophet Joseph Smith. The imperative urgency of the call is thus set forth in current revelation:

"And the voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days. And they shall go forth and none shall stay them, for I the Lord have commanded them. . . . Wherefore the voice of the Lord is unto the ends of the earth, that all that will hear may hear: Prepare ye, prepare ye for that which is to come, for the Lord is nigh. . . . For I the Lord cannot look upon sin with the least degree of allowance. Nevertheless, he that repents and does the commandments of the Lord shall be forgiven." (D&C 1).

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FOR TIME ONLY OR FOR ETERNITY

Human Institutions and Divine Authority.

ORGANIZATION is essential to human advancement. The Divine affirmation that it is not good for man to be alone may be applied not only to the union of the sexes in honorable marriage, upon which the perpetuity of the race depends, but also to the association of humankind in community life, without which cooperation is impossible and the achievements of united purpose would be unknown.

It is natural and necessary that men shall establish and maintain institutions for community betterment. The constitution of every liberal government recognizes the right of individuals to associate themselves in any organization having worthy purpose, in harmony with the spirit of law and order, and not interfering with the rights and privileges of non-members.

Thus, men may institute societies, associations, and clubs, guilds, fraternities, and orders. They may designate their organization as a church if they choose, and may enact rules prescribing conditions of admission, and providing for the administration of the institution's affairs. They may go so far as to say that no man shall be admitted to the church thus created except he be baptized by immersion in water by one of the officials, and that the seal of membership shall be the pronouncing of a formula accompanied by the laying on of hands.

But who of us would hazard his reputation as a rational being by asserting or even believing that such baptism, administered by an authority created by man, can be of effect in assuring remission of sins, or that it shall be recognized as efficacious by the powers of Heaven?

Churches, societies, or other associations, established on purely human initiative are institutions of men; they can never be aught else. It is in line with consistency that such organizations bear the names of men, or that they be known by some appellation expressive of their origin, their constitution, their peculiarities of government, their location, or some other distinguishing feature. Could it be counted less than sacrilege to attach the name of Deity to a church called into being in the manner we have assumed?

The Church of the apostolic epoch was the organization that Christ had established. He very expressively called it My Church (Matt. 16:18); and after His departure, every ordinance therein was administered in the name of Jesus Christ. By Divine assurance those ordinances were of effect, not only on earth but in Heaven, not alone for time, but for eternity. Of man-made institutions, of artificial growths though bearing the titles of churchly cults, the Lord emphatically declared: "Every plant, which my heavenly Father hath not planted, shall be rooted up." (Matt. 15:13).

In the course of His ministrations on the Western Continent, Jesus Christ established His Church, and thus answered certain inquiries as to the name by which that Church should be called:

"Whatsoever ye shall do, ye shall do it in my name; therefore ye shall call the church in my name; and ye shall call upon the Father in my name, that he will bless the church for my sake. And how be it my church, save it be called in my name? For if a church be called in Moses' name, then it be Moses' church; or if it be called in the name of a man, then it be the church of a man; but if it be called in my name, then it is my church, if it so be that they are built upon my gospel." (Book of Mormon, 3 Nephi 27:7, 8.)

The acts of a public official, whether of local or national status, are effective only within the limits of the jurisdiction he represents. City ordinances can be enforced within the boundaries of the municipality, but not beyond. State legislatures are powerless to enact laws for interstate regulation. Congress is limited in specific jurisdiction to the national domain. Yet, in the face of these fundamental facts, there are men who assume that it is within their province to legislate in spiritual affairs, and to alter, annul, or supersede by their own enactments, the laws established by Divine authority relating to membership in the Kingdom of God.

In the current age the Lord has established His Church upon the earth, and has made plain the portentous fact that while honorable obligations, agreements, and contracts among men may be valid under human laws, He is in no way bound by such exercise of mortal agency as conditioning the future of the soul after death. Ponder these declarations of Jesus Christ, given to His Church in 1843:

"All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, . . .. are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. . . ..And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God." (D&C 132:5-13).

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APOSTLES AND PROPHETS NECESSARY

The Primitive Church and the Church of Latter Days

WE believe in the same organization that existed in the Primitive Church, viz.: apostles, prophets, pastors, teachers, evangelists, etc. (Articles of Faith, No. 6).

Most people who profess belief in Christianity accept as a scriptural fact the establishment of the Church of Jesus Christ, through the Lord's personal ministry, in the early days of what we call the Christian Era, the period that has been expressively designated the meridian of time. During the many centuries between the days of Moses and the advent of Christ in the flesh, Israel had lived under the Law, between which and the Gospel a clear distinction is drawn in Scripture. Paul's explicit segregation of the two is cogent, and ample for illustration:

"But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus." (Gal. 3:23-26).