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Baptism in Mormonism

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(Redirected from Rebaptism (Mormonism)) Baptism practiced in the Latter Day Saint movement

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A young man baptizing a child into the LDS Church in Panama

In the Latter Day Saint movement, baptism is recognized as the first of several ordinances (rituals) of the gospel.

Overview

Much of the Latter Day Saint theology of baptism was established during the early Latter Day Saint movement founded by Joseph Smith. Baptism must be by immersion and is for the remission of sins (meaning that through baptism, past sins are forgiven), and occurs after one has shown faith and repentance. Latter Day Saint baptism does not purport to remit any sins other than personal ones, as adherents do not believe in original sin. Baptisms also occur only after an "age of accountability" which is defined as the age of eight years. The theology thus rejects infant baptism. According to the account in Joseph Smith–History 1:68, the first Latter Day Saint baptisms occurred on May 15, 1829, when Smith and Oliver Cowdery baptized each other in the Susquehanna River near Harmony, Pennsylvania shortly after receiving the Aaronic priesthood from John the Baptist.

In addition, Latter Day Saint theology requires baptism only be performed by a priesthood holder. The minimum required priesthood level to perform a baptism in Mormonism is nominally priest. Within the Church of Jesus Christ of Latter-day Saints (LDS Church), the largest denomination in the Latter Day Saint movement, this is a worthy male member who is at least 15 years old, and the rite is further overseen by a bishop. Because the churches of the Latter Day Saint movement operate under a lay priesthood, children raised in a Latter Day Saint family are usually baptized by a father or close male friend or family member.

Mormon baptism

Latter Day Saints view baptism as symbolic of the death, burial and resurrection of Jesus, and also symbolic of the baptized individual separating from the "natural" or sinful aspects of humanity and becoming spiritually reborn as a disciple of Jesus.

Membership into a Latter Day Saint church is granted only by baptism. Latter Day Saint churches do not recognize the baptisms of other faiths as they believe baptisms must be performed under the church's unique priesthood authority. Therefore, any converts are baptized at their conversion.

Baptism (and any subsequent callings in the church) are preceded by a baptismal interview.

Procedures

Artist's depiction of a Latter Day Saint baptism including the all-white clothing, c. 1850.

Section 20 of the Doctrine and Covenants first documented the instructions for Latter Day Saint baptism.

"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."

People being baptized or performing the baptism typically wear a "one-piece suit" with "short sleeves, and is lined to the knee." Baptisms are usually performed in a baptismal font, but any body of water in which the person may be completely immersed is acceptable. The person administering the baptism must recite the prayer exactly, and immerse every part, limb, hair and clothing of the person being baptized. If there are any mistakes, or if any part of the person being baptized is not fully immersed, the baptism is repeated until it is performed correctly. In addition to the baptizer, two church members witness the baptism to ensure that it is performed properly.

Following baptism, Latter Day Saints receive the Gift of the Holy Ghost by the laying on of hands of a Melchizedek priesthood holder.

Baptism for the dead

Main article: Baptism for the dead
Baptismal font in the Salt Lake Temple, c. 1912, where baptisms for the dead are performed by the LDS Church

The LDS Church practices baptism for the dead "vicariously" or "by proxy" in temples for anyone who did not receive these ordinances while living.

Rebaptism

Rebaptism is also practiced in the Latter Day Saint movement, currently by the LDS Church and the Community of Christ, primarily as a means of readmittance into the respective church.

Latter Day Saint movement

In late 1839, the Church of Jesus Christ of Latter Day Saints (by an 1838 revelation) was relocated to Nauvoo, Illinois. Many who were already baptized members of the church, were rebaptised either to show a renewal of their commitment to the movement or as part of a healing ordinance.

LDS Church

Further information: Church membership council § Possible outcomes

The LDS Church does not recognize baptisms performed by any other denomination. All converts to the church must be baptized under the direction of local church leaders. In this sense, the church practices rebaptism.

In addition, while LDS scripture makes it clear that baptism is necessary for salvation, early church leaders stated that there is no scriptural prohibition against being baptized more than once. Members would often be rebaptized before serving missions or when marrying, to show determination to follow the gospel during their mission or marriage.

After the death of Joseph Smith in 1844, rebaptism became a more important ordinance in the LDS Church, as led by Brigham Young. Young led his group to the Great Basin in what is now Utah, and most of his followers were rebaptized soon after arriving as a sign that they would rededicate their lives to Christ. During the "Mormon Reformation" of 1856–57, rebaptism became an extremely important ordinance, signifying that the church member confessed their sins and would live a life of a Latter-day Saint. Church members were rebaptized prior to new covenants and ordinances, such as ordination to a new office of the priesthood, receiving temple ordinances, getting married, or entering plural marriage. In an 1881 letter from apostle Joseph F. Smith, he stated, "all persons whose first baptisms have not taken place within a very recent period must be re-baptized before they receive their recommends to pass through the House of the Lord."

In addition to acting as a sign of repentance and recommitment, rebaptism was also seen as a healing ordinance frequently practiced in the temple as such until around 1922 when the church's First Presidency issued a letter stating that "baptizing for health is no part of temple work, and therefore to permit it to become a practice would be an innovation, detrimental to temple work, and a departure as well from the practice instituted of the Lord for the care and healing of the sick."

Rebaptism remains a practice in the LDS Church today but is practiced only when a member whose membership was previously withdrawn (formerly called excommunication) or resigned rejoins the church. In such cases, the wording of the ordinance is identical to that of the first baptismal ordinance.

Groups ineligible to perform and receive LDS baptisms

See also: Mormonism and women, Black people and Mormonism, Homosexuality and the LDS Church, and Transgender people and the LDS Church

Some groups of people were historically or are currently ineligible for performing, receiving, and/or participating in the ordinances of baptism and/or baptisms for the dead. Priesthood ordination to at least the office of a priest is required before performing any baptisms, and all women are barred from LDS priesthood ordination. For about 130 years (between 1847 and 1978) priesthood ordinations were also denied to all Black men in a controversial priesthood racial restriction. From the mid-1960s until the early 1970s under church president David O. McKay, Black members of all genders were barred from participating in any baptisms for the dead.

As of 2023, all priesthood ordinations, baptisms, and participating in baptisms for the dead continue to be denied for any person in a same-sex marriage or homosexual sexual relationship, and transgender individuals including trans men continue to be ineligible for all priesthood ordinations. Baptismal candidates considering gender-affirming surgery like chest surgery (i.e. top surgery) are not allowed to be baptized, and those who have already had such surgery need special clearance from the First Presidency through the local full-time mission president before baptism.

Subsequent ordinances such as receiving the priesthood necessary to perform baptisms or participating in baptisms for the dead are only done according to birth sex. Transgender individuals who are "attempting to transition to the opposite gender" cannot maintain a temple recommends necessary for baptisms for the dead. These restrictions have also garnered criticism from both outside, and inside the LDS church.

Community of Christ

Among the Latter Day Saints who remained in the Midwest, rebaptism generally has been practiced only when an excommunicate rejoins the church. When Joseph Smith III and his mother, Emma Hale Smith Bidamon, joined with the "New Organization" of the church in 1860, their original baptisms were considered sufficient. The organization, now known as the Community of Christ, occasionally cited its avoidance of rebaptism as proof that it is the true continuation of the original Latter Day Saint church.

See also

References

  1. Porter, Bruce D. (October 2000). "The First Principles and Ordinances of the Gospel". Ensign. Retrieved March 24, 2009.
  2. "Account, Accountable, Accountability", The Guide to the Scriptures, LDS Church
  3. "Infant Baptism", The Guide to the Scriptures, LDS Church
  4. Joseph Smith–History 1:68
  5. See, e.g., Guide to the Scriptures: Baptism, Baptize, §Proper authority.
  6. See, e.g., Gospel Topics: Priest, churchofjesuschrist.org.
  7. See, e.g., Bible Dictionary: Baptism, ¶2.
  8. Grava, Tofani (Spring 2011). The Mormon Culture of Community and Recruitment (Thesis). Wheaton, Illinois: Wheaton College. pp. 81, 97, 121.
  9. "How Do I Prepare People for Baptism and Confirmation?". Preach My Gospel. LDS Church. 2019.
  10. Doctrine and Covenants 20:73–74.
  11. Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders, Part B: Performing Priesthood Ordinances], §Baptism.
  12. "Handbook 2: Administering the Church". LDS Church. 2010. pp. 170–173. Retrieved December 10, 2016.
  13. "General Conference Leadership Meetings Begin". LDS Church. October 2, 2019.
  14. Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders, Part B: Performing Priesthood Ordinances, §Confirmation.
  15. "Baptisms for the Dead". LDS Church.
  16. The Papers of Joseph Smith: Autobiographical and Historical Writings. Vol. 1. Salt Lake City: Deseret Book. 1989. pp. 302–303. ISBN 978-0-87579-199-9.
  17. Marquardt, H. Michael; Walters, Wesley P. (1994). Inventing Mormonism: Tradition and the Historical Record. Salt Lake City: Signature Books. p. 160. ISBN 978-1-56085-039-7 – via Internet Archive.
  18. Quinn, D. Michael (1978). "The Practice of Rebaptism at Nauvoo". BYU Studies. 18 (2): 226–32.
  19. Peterson, Paul H. (1989), "The Mormon Reformation of 1856–1857: The Rhetoric and the Reality", Journal of Mormon History, 15: 59–88, archived from the original on June 13, 2011
  20. Anderson, Devery S. (2011). The Development of LDS Temple Worship, 1846-2000: A Documentary History. Salt Lake City: Signature Books. p. 129. ISBN 9781560852117 – via Google Books.
  21. Alexander, Thomas G. (1986). Mormonism in Transition: A History of the Latter-Day Saints, 1890-1930. University of Illinois Press. pp. 290–291. ISBN 978-0-252-01185-6 – via Internet Archive.
  22. Kemsley, Tamarra (March 22, 2024). "What LDS women are saying about priesthood—and how they supposedly have it—after a controversial sermon". The Salt Lake Tribune.
  23. White, O. Kendall Jr. (March 1995). "Integrating Religious and Racial Identities: An Analysis of LDS African American Explanations of the Priesthood Ban". Review of Religious Research. 36 (3): 296–297. doi:10.2307/3511536. JSTOR 3511536. 'Celestial' or 'temple' marriage is a necessary condition for 'exaltation' ... Without the priesthood, Black men and women ... were denied complete exaltation, the ultimate goal of Mormonism.
  24. Harris, Matthew L.; Bringhurst, Newell G. (2015). The Mormon Church and Blacks: A Documentary History. Chicago: University of Illinois Press. ISBN 978-0-252-08121-7. ProQuest 2131052022 – via Google Books.
  25. Bush, Lester E. (1973). "Mormonism's Negro Doctrine: An Historical Overview" (PDF). Dialogue. 8 (1).
  26. Reiter, Tonya (October 2017). "Black Saviors on Mount Zion: Proxy Baptisms and Latter-day Saints of African Descent". Journal of Mormon History. 43 (4). Champaign, Illinois: University of Illinois Press: 100–123. doi:10.5406/jmormhist.43.4.0100. JSTOR 10.5406/jmormhist.43.4.0100. Presidents of the Church, with their counselors, consistently gave permission for this level of temple service to be extended to members of African descent, while also forbidding their participation in the endowment ritual. By the mid-1960s, it appears that ... President McKay seems to have agreed that vicarious ordinances should only be done by white proxies, a practice that seems to have been instigated earlier. By the early 1970s, records indicate that black members, once again, had free access to temple fonts in Utah.
  27. Simmons, Brian (December 2017). Coming out Mormon: An examination of religious orientation, spiritual trauma, and PTSD among Mormon and ex-Morman LGBTQQA adults (PDF) (PhD). Athens, Georgia: University of Georgia. p. 65. current temple recommend to participate in temple ordinances. In order to hold a current temple recommend, a person must attest to their ecclesiastical leaders that they maintain faith in the LDS Church, and live according to the standards (including no sexual activity outside of heterosexual marriage and abstaining from coffee, tea, alcohol, tobacco, and illicit drugs).
  28. "Temples". LDS Church. June 2019. Retrieved February 27, 2023.
  29. ^ Fletcher Stack, Peggy; Noyce, David (February 19, 2020). "LDS Church publishes new handbook with changes to discipline, transgender policy". Salt Lake Tribune.
  30. Gedicks, Frederick Mark (July 31, 2008). "Church Discipline and the Regulation of Membership in the Mormon Church". Ecclesiastical Law Journal. 7 (32). Cambridge University Press: 43. doi:10.1017/S0956618X00004920. S2CID 143228475.
  31. Handbook 1: Stake Presidents and Bishops. Salt Lake City, Utah: LDS Church. 2010. Archived from the original on November 15, 2017 – via Internet Archive. The mission president must conduct an interview and receive authorization from the First Presidency before a prospective convert may be baptized and confirmed if the person ... Has undergone an elective transsexual operation. ... A person who is considering an elective transsexual operation may not be baptized or confirmed. ... However, may not receive the priesthood or a temple recommend.
  32. Burns, Keith; Lewis, Linwood J. (April 1, 2023). "Transcending Mormonism: Transgender Experiences in the LDS Church". Dialogue. 56 (1): 27–72. doi:10.5406/15549399.56.1.02. ISSN 0012-2157.
  33. Riess, Jana (February 20, 2020). "New LDS handbook softens some stances on sexuality, doubles down on transgender members, but bet on more changes". The Salt Lake Tribune. Religion News Service.
  34. "What is the Church's position on transitioning?". LDS Church. February 2020.
  35. "Church Policies and Guidelines". General Handbook: Serving in The Church of Jesus Christ of Latter-day Saints. LDS Church. February 2020. Archived from the original on February 14, 2024 – via Internet Archive.
  36. Browning, Bill (December 21, 2021). "Utah billionaire leaves Mormon church with blistering accusation it is actively harming the world". LGBTQ Nation. San Francisco, California. Archived from the original on December 21, 2021. Retrieved February 27, 2023.
  37. Winters, Rosemary (February 23, 2023). "Mormon apostle's words about gays spark protest". The Salt Lake Tribune. Salt Lake City, Utah. Retrieved November 16, 2016.
  38. Bailey, Sarah Pulliam (November 11, 2016). "Mormon Church to exclude children of same-sex couples from getting blessed and baptized until they are 18". The Washington Post. Archived from the original on January 17, 2023. Retrieved February 27, 2023 – via Internet Archive.
  39. Murphy, Caryle (December 18, 2015). "Most U.S. Christian groups grow more accepting of homosexuality". Pew Research Center. Retrieved February 27, 2023.
  40. Levin, Sam (August 15, 2016). "'I'm not a Mormon': fresh 'mass resignation' over anti-LGBT beliefs". The Guardian. Retrieved February 27, 2023.
  41. Hatch, Heidi (April 13, 2016). "Millennial Mormons leaving faith at higher rate than previous generations". Salt Lake City, Utah: CBS. KUTV. Retrieved February 27, 2023.
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