THE CONCEPTS OF BAPTISM AND SACRAMENT:

Two of the most important theological concepts and practices in Mormonism, with specific words scripturally prescribed, are the ordinances of Baptism and the Sacrament, or as the Christian world calls the latter: Eucharist.  We will examine some insights into these two ordinances found in some ancient documents from the Syriac and other Churches during the first two centuries after Christ. 

The fourth ARTICLE OF FAITH of the Church of Jesus Christ of Latter Day Saints declares that "baptism by immersion for the remission of sins" is one of the "first principles and ordinances of the Gospel" (Hawkins, vol. 1, p. 92).  The Book of Mormon provides adequate instructions for baptism and proper words for the baptismal prayer (3 Nephi ll:23-28; Moro. 6:l-4; cf. D&C 20:73).  In 3 Nephi 11:25:  "Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost, Amen."  The words "having authority given me" or "having been commissioned of Jesus Christ," seem to have been proscribed during the Dispensation of the Meridian of Times, as well as the Dispensation of the Fullness of Times.  "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God" (John 3:1-5).  While all ancient documents have not as yet been found nor translated, we should be able to find in some sources, now available, confirmation that the main elements of the proscribed words were employed and the practice of immersion was the method of baptism.  We are going to look for such evidence in an ancient Syriac source THE ACTS OF THOMAS, a document of the Ancient Syriac Christian Church, and some contemporary sources.

The AUTHORITY to baptize was restored by John the Baptist to Joseph Smith and Oliver Cowdery on May 15, 1829,  (JS--H  l:68-72), and since then missionaries of the restored Church have been sent to "declare repentance and faith on the Savior, and remission of sins by baptism" (D&C 19:31; 545:2; 84:27, 74), (Hawkins, p. 94).

Latter-day Saints believe that proxy BAPTISM FOR THE DEAD should be performed vicariously. (l Cor.15:29; D&C 124:28-35), and is  "one of the sacred ordinances performed in Latter-day Saint TEMPLES,  (D&C 128:12-13)," (Hawkins, 94). Baptismal work in the Temples is almost exclusively for the dead! On this note we might refer to a study made by Forester on the Mandeans (Forester, p. 131). "The older writings [of the Mandeans] make frequent mention of the term maskna, 'abode, temple', a word that goes back to the Hebrew name of the tabernacle....In the above-mentioned places the cult life runs its course and to this belong above all baptism (masbuta), mass for the dead (mesiqta), carried out in the mandi only: consecration of priests and bishops, weddings, and festival rites. The most important ceremonies and also the oldest are baptism and the 'ascent of the sour ceremonies'...In the main the masbuta consists of the actual baptismal rite in the water,...and the laying on of hands....the offering of the sacrament of bread (pihta) and water (mambuha)," (Foerster p. 131) "Nearly all ceremonies, including even the wedding ritual, are in some way associated with a rite which has value for the souls of the dead," (Foester p. 133) A wedding ritual for the dead? Vicarious work for the Dead? Most interesting!  "Since the journey of the soul leads through dangerous demonic spheres certain guarantees are required which involve more than those things which accompany the soul, like baptism, the sign, the name, and good works," (Foerster p. 133). There are elements here that would only be familiar to a Temple going Mormon.  How can that be possible if Joseph Smith just conjured up all the doctrines of the Church, particularly those of the Temple out of the imaginations of his own mind?  (See my Tape on the MANDEANS). 

It is also the Doctrine of the LDS Church that those who died in their sins may have the opportunity to repent after instruction in the post-mortal life:  "Thus was the gospel preached to those who had died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets.  These were taught faith in God, repentance from sin, VICARIOUS BAPTISM (My emphasis) for the remission of sins, the gift of the Holy Ghost by the laying on of hands." D&C  l38:32-33.
 
THE ACTS OF THOMAS:

The ancient text of the ACTS OF THOMAS (Klijn) was placed in an isolated position long ago by the orthodox ecclesiastical authors, (Klijn p. vii). and Churches,  where it has recently being brought out of obscurity by recent discoveries.  It was the subject of a commentary by J.C. Thilo in 1823.  It seems to have been initially written in Syriac, "Syriac Christian culture grew outside of the influence of western Christianity, so it maintained its own traditions and language. The language of the church is Syriac, a dialect of Aramaic, the language that Christ spoke" (Heal p. 7),  and then translated into Greek several times, (Klijn p. 13). The complete Syriac Text, however, was once only available in one manuscript translated and published in 1871 by W. Wright, (Klijn p. vii). A. F. J. Klijn prepared a new Introduction, Text, and Commentary of this work by Wright in 1962. This short and limited study on the Sacrament and Baptism of the Ancient Syrian Church is based on this work by Klijn, who lists seven traditions of the text in as many languages, and many versions and fragments as well, (Klijn pp. 1-18).  This study will be the first we will prepare on the contents of the Acts of Thomas. That source contains many other interesting doctrinal parallels to LDS teachings, particularly about Lucifer and those who followed him confirming many things Joseph Smith revealed about Lucifer, his origin and work and limitations.

Klijn notices that the Acts were written in a Jewish-Christian-Hellenistic environment, (Klijn p. 20). There are some Jewish terms and Jewish haggadic materials also found in the texts, (Klijn p. 20). There are numerous allusions to passages in the New Testament, and it appears that the author of the Acts of Thomas  knew all the books of the N.T., even providing a few quotations from the N.T, (Klijn p. 16).   Some references are made which are found in Achilles Tatius, and Jewish Literature, pointing to a Jewish-Hellenistic environment, (Klijn p. 20). Augustine says the Acts of Thomas were used by the Manichees, (Klijn p. 21). (See my tape of THE MANICHIANS). So, were the Acts of Thomas left out of the scriptures by accident or design?  The content still preserved after centuries of deletions of doctrine from other records suggest the latter it true. The Acts seems to preserve doctrines of the first and second century.  Since the Syrian Church seems not to have been invited to the Council of Nicea, and has an entirely different history over the past 1900 years, there is great likelihood that some pristine doctrines that were understood in those first centuries have been preserved among their ancient records, and so will provide some evidence that the modern restoration of the Gospel by Joseph Smith includes such doctrines. An offspring of FARMS, at BYU,  FAIR, (Foundation for Apologetic Information and Research) has been holding conferences and are dedicated to defending LDS beliefs and practices with sound scholarship, (Insights, vol. 22, p. I).  During the past several years the contents of many monasteries in Syria and elsewhere, and the Syriac Church materials in the Vatican Archives have been digitized by increasingly improved technical equipment and will provide access to great quantities of ancient documents that will be evaluated in due time. You be the judge of what follows:

"Thus we may say that the Acts of Thomas were written during a time in which we can not yet speak about one established Church.  Western influence may be available, but it seems that Christianity was much more an amorphous mass of Christians, at the utmost showing some particular tendencies taken over from some leading heretic," (Klijn 20).

 

"It is, however, possible that some Christians still tried to live in accordance with the ancient views propagated in the Acts of Thomas at a later stage. This means that the  Acts of Thomas are a land-mark in Syriac theology.  On the one hand they are accepted by orthodox Christians excluding, however, its mythological and some of its anthropological ideas; on the other hand they were accepted by heretic groups, like the Manichees...It is quite possible that many members of the group which produced the  Acts of Thomas turned away from Western orthodox Christianity and became followers of Mani," (Klijn p. 33).

 

It is evident, however, that the Ancient Syriac Church retained these beliefs to the present.  "This means that Mani drew from different sources. This is in agreement with Mani's obvious aim to adopt ideas from all sides to make his doctrine acceptable," (Klijn p. 53). This would have been during the life time of Mani 230-260 A.D. (See my Tape on the MANICHEANS)

BAPTISM ANCIENTLY PERFORMED BEFORE 300 A.D.

Klijn introduces the order of Baptism:

"The following order of events is met:
...Cleansing them with thy washing and anointing them...
...Anoint them and purify them from their uncleanness....
...let him down into the water...
...Both in Greek and Syriac the anointing is followed by baptism with water...
The Apostle seals, next a voice is heard and finally 'the added sealing of the seal' is given." (Klijn p. 54-55)

Klijn is unsure what the before and after "Sealings" are or represent. He says "We get  the awkward course of events of two anointings after each other," (Klijn p. 56).   Then in a footnote he mentions the use of the "Seal" in various ancient Christian literature: "It appears that the word means the whole baptismal rite as well as the GIFT OF THE SPIRIT ONLY, " (Klijn p. 55).  It is apparent from his footnotes that Klijn is trying to under stand these anointings and that the anointing, a laying on of hands after baptism, is the gift of the Holy Ghost.

"In the Syriac version the Baptism with water is given with the words: And he baptized them in the name of the Father and of the Son and of the Holy Spirit," (Klijn p. 24).  When Luther translated the Scriptures into German he used the German term Holy Geist for the Holy Spirit, and when that was translated into English it became Holy Ghost, but the context must be studied carefully wherever the terms appears. The Syriac version uses precisely the words used by the LDS in their baptismal ordinance. And Klijn, p. 57,  adds: "The Greek version tried to make the anointing the last part of the baptismal rite." A baptismal episode is recounted in the Acts of Thomas: "And there was just there a water spring, to which the apostle went and baptized Mygdonia in the name of the Father and of the Son and of the Holy Spirit. And when she had been baptized and had dressed again [apparently having been immersed and gotten all wet], he broke bread and took a cup of water and made her a partaker of the body of Christ and of the cup of the Son of God, and said  'You have received your seal;  [gift of the Holy Spirit] create for yourself eternal life,'" (Foerster p. 363).  Note that many of the elements are familiar to a Mormon.  Also note the sacrament is given after Baptism, and note that water is used in the sacrament.

Forester adds, also from the Acts of Thomas: "When they had been baptized and had dressed again, he laid bread on the table, blessed it and said: 'Bread of life,' which those who eat remain imperishable; bread which satisfied hungry souls with its blessedness; it is thou that hast made us worthy to receive the gift, so that we get remission of sins and those that eat thee become immortal,"  (Foester p. 364).  We also note that Sifur a priest and Vizan a deacon are involved. "And all the brethren who were there assembling together, and praying and offering the (Eucharistic) offering, and breaking (bread), because Jesus had made Sifur a priest and Vizan a deacon," (Klijn p. 154). What are these two doing? 

We learn from Klijn that "Baptism possesses a protective value.... a woman asks for the seal that the enemy may not come back....The seal is a sign by which the devil knows that man belongs to God.  He bears the name or the stamp of Christ, he belong to His flock....First of all man has to give up his former way of life, next he is baptized by which man is guarded from influence of the devil in the future. At the same time Baptism gives forgiveness of the sins. This is given by both the Baptism with water and the anointing [giving of the Holy Spirit]....one becomes a dwelling place of Christ, the soul is mingled with the Spirit, man is renewed or born again," (Klijn p. 59). "He will pardon you your iniquities, those former ones which ye did without knowledge."  (Klijn p. 85). All the main elements contained in the Mormon practice of Baptism and the laying on of hands for the gift of the Holy Ghost, are found here.

In D&C 20:73  we have "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. In v. 74: Then shall he immerse him or her in the water, and come forth again out of the water."   It appears that in this, the Dispensation of the Fullness of Times, the additional words:  "Having been commissioned of Jesus Christ" may not have been used in previous dispensations prior to the Dispensation of the Meridian of Times, or when Christ was on earth.   Otherwise the practice today reflects that which was the mode of baptism anciently, before the apostasies of the fourth century. 

"The idea that man becomes by Baptism a sheep of the flock of Christ, that baptism gives hidden powers of purification and protection, that baptism renews man is known from the liturgies which are available.....we see that the Eucharist [sacrament] was celebrated in the morning after baptism which was administered during the night,"(Klijn p. 60). Or the night before.

Further light is obtained by referring to some work done by Finegan on the Gospel of Philip where he mentioned that the author of that text listed five ordinances that needed to be performed. Everything was done with an ordinance, and .. ."the first item is 'a Baptism' ...This means literally 'that which is dipped.' ....which is the regular word for 'baptism' in the NT (Mt 3:7, Mk l:4, Lk 3:3, etc) and in early Christian writers (e.g., II Clem 6:9). In Greek the verb means to dip under, i.e. to baptize, and the verb means to dip under, with one specific meaning, frequently found, to dye. ... But God's dyes are immortal, therefore those who are dyed with them are immortal..... 'we must put on the living man,' and described the one who goes down to the water as unclothing himself  'in order that he may put this one on'... also speak about going down 'into the water' and confirms the picture of the baptism as AN IMMERSION ....also insists that if anyone comes up out of the water without having received anything, and stills says, 'I am a Christian" he has the name at interest, i.e., he has just borrowed it....But if he received the Holy Spirit he possesses the gift of the name, and whoever has received a gift does not have it taken away from him," (Finegan, p. 283)

"Before you can be called a Christian you must have 'a Chrism' a word use in 'Ex 29:7 (LXX) and in Josephus Ant. III viii 3 par 197, for oil for anointing' (Finegan p. 284) and "you have an anointing from the Holy one" Jn 2:20, and Jn 2:27, 'his anointing teaches you about everything' ....there is a necessity for baptism in light as well as in water, and 'the light is the anointing' ....the Chrism is superior to the baptism.  The reason given is that it is on account of the chrism [getting the Holy Spirit] that we have been called Christians." (Finegan p. 284)

"Therefore, unless ye are converted to this truth which I preach, and restrain yourselves from evil deeds, and from your actions which profit you not, and from your THOUGHTS  without knowledge, your end will come to these torments. But do ye, therefore, believe in Jesus the Messiah, and He will blot out your former actions, and will cleanse you from all your earthly thoughts that abide on the earth, and will purify you from your sins, which unless ye repent from them unto God, will accompany you and go with you and be found before you." (Klijn p. 95). See also Alma 12:14, D&C 33:l; 88:109; 121:45.

"The treasury of the heavenly King is open, and every one who is worthy taketh and findeth rest; and when he had found rest, he becometh a king. But at first a man cannot come near Him, when he is unclean and when his works are evil," (Klijn p. 137). Note here the ultimate expectation is to become a King, a God. What is the expectation of a believing Mormon? "This is the good end of those who have obtained knowledge, to become God.  What then are you waiting for? Will you not, as one who has received everything, become a guide to the worthy; so that the human race may be means of you be saved by God?" (Foester, vol. l, p. 333-334). Ancient Syriac doctrines on deification are also discussed by Norman in his study on Deification.

A great deal more will be found related to this subject in the BYU-produced DVD that is intended to preserve the basic beliefs of Eastern Christianity, that was announced in April 2004. Those working in the BYU Institute for the Study and Preservation of Ancient Religious Texts, will have access to a full compliment of Syriac Christian writings and much more.   In 1997 Bishop Mar Bawai Soro of the Assyrian Church of the East, asked the BYU Institute for the Study and Preservation of Ancient Religious Texts (ISPART) about creating a digital library of Syriac Christian texts similar to the one prepared by BYU on the Dead Sea Scrolls. ISOPART accepted and the effort expanded into a first-time collaboration between BYU, the Vatican Library, and the Assyrian Church of the East.  The Vatican had purchased a collection of Syriac Christian documents from an Egyptian monastery in the 18th Century.  BYU scholars, by the summer of 2004, had imaged more than 14,000 pages of text, which contain teachings and traditions, doctrines and dogma, from the first centuries A.D. (Walker, p. 7). The results of research in these and other ancient Christian documents BYU teams have been digitizing will be looked for eagerly.  So we have by no means exhausted the subject. 

THE SACRAMENT

The word "sacrament" is used by the Church of Jesus Christ of Latter-day Saints to refer almost exclusively to the Lord's supper. (Pixton p. 1243). Though not mentioned in the Bible, it has played a major role in all Christian denominations. Paul noted that the Savior commands the ordinance to be performed regularly (l Cor. ll:26).  In the LDS Church it is an ordinance which permits a member to renew their covenants with Christ AND THE FATHER.

"With regards to the elements of the Eucharist we see a similar phenomenon as in Baptism.  Here the bread is very much more important than the cup.  ...There is the breaking of the bread," and then there is the "bread and the wine," (Klijn p. 60). As we have noted, it wasn't always wine in the cup.

"Let this Eucharist be unto you for grace and mercy, and not for judgement and vengeance, ...let this Eucharist be to you for life and rest and  joy and health, and for the healing of your bodies and of your souls....the Eucharist gives remission of sins, it gives life and renews man....it is connected with the death of Christ.....it is called an offering and a commemoration.   The Eucharist is related with Christ's offering...it appears to be.... a way to come in contact with the heavenly world.. the elements are vehicles of the Holy Spirit," (Klijn p. 61). This closely approximates the LDS understanding of the sacrament doesn't it?  Who else teaches that the weekly renewal of the sacrament is a renewal of baptism, and permits the on-going remission of sins, and is considered an offering of a contrite and repentant spirit.

"And the Apostle ordered his servant to place a table nearby.  And they set alongside a bench which they found there; and he spread a linen cloth over it and laid the bread of the blessing on it," (Foerster p. 362). It is a normal LDS practice to set a table with a white linen cloth over it, upon which is placed the bread that will be broken, and along with the bread, water that will be served separately, both to be separately blessed before being distributed to the congregation.  Nearby or near the table a bench or seat is provided as well.  It seems the LDS practice follows closely that which was followed in the first several centuries after Christ. Who would have thought that this simple preparation for the sacrament is literally a restoration of an ancient practice?

"Come and take part with us in this Eucharist which we perform in they name, and in the love-feast for which we are assembled at thy invitation.' And when he had said this, he cut the cross in the bread, broke (it) and began to distribute (it).  And first he gave it to the woman and said, 'This shall be to you for remission of sins and eternal transgression.'" (Foester pp. 362-363)

"'Come, gift of the Exalted; come, perfect mercy; come, holy Spirit; come, revealer of the mysteries of the Chosen.....Come, and communicate with us in this Eucharist which we celebrate, and in this offering which we offer, and in this commemoration which we make'. And he made the sign of the Cross upon the bread, and began to give (it)....and said:  "Let it be unto thee for the remission of transgressions and sins and for the everlasting resurrection." (Klijn p. 91)

 

"He brought bread and the mingled cup; and spake a blessing over it and said: 'Thy holy Body, which was crucified for our sake, we eat, and they life-giving Blood, which was shed for our sake, we drink. Let thy Body be to us for life, and Thy blood for the remission of sins.'" (Klijn p. 149)

And what prayer or blessing did they use?

The LDS version has been transmitted in pristine form from ancient records and by revelation, the ACTS OF THOMAS have undergone extensive revision, addition, modification and other adverse affects due to 1900 years of history, yet comes out so close that  the resemblance is evident.

Note that the LDS sacramental prayer comes direct from ancient records, THE BOOK OF MORMON, translated in 1829, so could not have been influence by any discovery of ancient forms of the prayer discovered after that date. The elements of the prayer found in the Acts of Thomas are from early Christian practices, showing that parallels to the prayer of the LDS has been around for a long time, but the LDS prayer has not suffered the corruptions common to multi-translations and transmission down through 1900 years or so.   Recent studies of the Eucharistic Prayers list more than 1000 variations, but none earlier than 350 A.D. and none even close to the LDS prayer.  In a BYU study, Truman Madsen mentioned a prayer he was familiar with much like the LDS that had been translated into French in 1969, but I have not found it as yet, nor does it seem to have been translated into English.

An inference from the reference to the prayer found in the Book of Mormon is that anciently there was a sacramental prayer perhaps, which may have been included in the Brass Plates.  We might here refer to a study made on the Eucharist Doctrine by Milton R. Hunter:

"It is probable that in one of the early Gospel dispensations God revealed the ordinance of Sacrament to man even before the advent of Jesus of Nazareth, in anticipation of the sacrifice that Christ would make for mortals. Yet it is true that practically all of the tangible evidence has been lost to history. ...The Prophet Joseph Smith's translation of the  Bible, called the Inspired Version, suggests the forgoing conclusions to have been the case. For example, when Father Abraham met the great High Priest Melchizedek on a certain occasion the Inspired Version states:

And Melzhizedek, king of Salem, brought forth bread and wine; and he brake bread and blest it; and he blest the wine, he being the priest of the Most High God, and he gave to Abraham. (The Inspired Version, Genesis 14:1-40).

"What interpretation could be given to this statement of the breaking and blessing of the bread and the blessing of wine by one holding the proper Priesthood and the servicing of these substances to a Church member other than the observance of the holy ordinance of Sacrament? There, it seems that again we find the roots of paganism running back for generations to the true Gospel revelations." (Hunter pp. 238-239).

Years later a publication vindicated these interpretations made by Elder Hunter:

"(g) Others again say that Melchizedek (also known as Adoni-Zedek), was Abrams's ancestor Shem, and that he now TAUGHT ABRAM THE DUTIES OF PRIESTHOOD, PARTICULARLY THE RULES GOVERNING SHEW-BREAD, WIN-LIBATIONS and burned offerings.  He also gave Abram the garments or skin made by God for Adam and Eve, stolen by Ham, but now restored to him. All this Shem did because God had appointed Abram his successor." (Graves p. 147).

 

It appears that Abraham was receiving instructions in the Sacramental ordinance, and this no doubt included the prayer.  But also note the other elements of doctrine contained in this quotation:  Shem was is stated to be Melchizedek (see D&C 138:42) and an ancestor of Abraham who is teaching Abraham about priesthood duties, and gives Abraham in the process the garments of skin patterned after those made by God for Adam and Eve.  All this and more because Abraham is a successor, could that mean a Head of a Dispensation?  It is all very interesting and has strong confirming details to unique Mormon doctrine.

"On the one hand the Eucharist is related with Christ's offering, on the other hand it appears to be not more than a way to come in contact with the heavenly world.  In these cases the elements are vehicles of the Holy Spirit." (Klijn p. 61).  In a footnote on that page, Klijn states: "The question is which way the Holy Spirit is given is difficult to grasp."

And with this we would agree!

BIBLIGRAPHY

Finegan, Jack, Hidden Records of the Life of Jesus, Pilgrim Press, Philadelphia 1969

Foerster, Werner, Translated by R. McL. Wilson,  Gnosis Vol. l. Patristic Evidence, Vol. 2. Coptic and Mandaic Sources,  Oxford at the Clarendon Press 1972

Graves, R., & R. Patan, Hebrew Myths, 1968

Hawkins, Carl S., in Encyclopedia of Mormonism, Macmillan Publishing Company, New York. 1992

Heal, Kristian, S., BYU Digitizes Ancient Christian Texts From Vatican Library, BYU Magazine, BYU Provo, Utah, Summer 2004, p. 7

Hunter, Milton R., The Gospel Through the Ages, Stevens and Wallis, Inc., Salt Lake City, Utah 1945

Insights, The Newsletter of the Foundation for Ancient Research & Mormon Studies,  BYU, 2002, vol. 22, p. l

Klijn, A. F. J., The Acts of Thomas, Introduction-Text-Commentary, E.J. Brill, Leiden 1962

Norman, Keith E., "Deification: The Content of Athanasian Soteriology," Occasional Paper No. 1, Foundation For ancient Research and Mormon Studies, BrighamYoung University, Provo, Utah  2002

Pixton, Paul B.,  Sacrment, in Encylopedia of Mormonism, Vol. 3, p. 1243, Macmillan Publishing Company, New York 1992

The Inspired Version,  The New Testament, An Inspired Revision of the Authorized Version, by Joseph Smith, A corrected Version, RLDS

.

Walker, Julie, H. BYU Digitizes Ancient Christian Texts from Vatican library, BYU Magazine, Summer 2004, p. 7.