Fuller Theological Seminary

The Necessity of Water Baptism for a Former Roman Catholic or Mormon?

A Paper

Presented in Partial Fulfillment

Of the Requirements for the Course

ST503 Ecclesiology and Eschatology

By

Jack Hakimian

Fall 20067
 Table Contents

Introduction 2

De-Emphasize Baptism As A Means Of Church Membership: Baptism Is An 3

Expression Of Love & Loyalty

De-Emphasize Mormon & Roman Catholic Perspective Of Sacraments: Biblical 5

Teaching On Faith Is Essential

De-Emphasize The Liberal Perspective Of Ecumenism: Essentials Do Matter As A 8

Christian

Conclusion 10

Bibliography 11

1
 Introduction

Can someone who has been baptized into the Roman Catholic Church and then Church of

Jesus Christ of Latter Day Saints be excused from baptism when joining the membership of an

evangelical church? Should a high degree of ecumenicalism play a role in the decision making

process? What would I say to someone who sincerely wants to become a member but doesn’t

think it is significant to go through the sacrament of baptism again?

Let me start by stating both the Roman and Mormon Church have serious problems in

their theology when it comes to baptism. Firstly, Roman Catholics hold the premise that it is

necessary to be baptized as one of the seven sacraments in order to secure ones salvation from

original sin.1 Since they have been given the “keys to the kingdom” and the primacy of Peter,

they alone possess the ultimate power to absolve sin.2 Secondly, Mormon’s think in similar

categories as Roman Catholics. They hold the view that they have restored the Aaronic

priesthood, and therefore possess the right to justify sinners before God.3 Also, they hold the

view of “baptism for the dead”. According to Mormon president James Talmage,

“For the dead who have lived and died in ignorance of the requirements of salvation, as, in another
sense, for the disobedient who later come to repentance, the plan of God provides for the vicarious
administration of the essential ordinances (baptism) to the living posterity in behalf of their dead
progenitors. Of this saving labor Malachi prophesied in solemn plainness (Mal. 4:5, 6); and the
glorious fulfillment has been witnessed in this modern age.”4

By default both of the movements hold an erroneous view of baptism as their exclusive right to

exonerate a sinner and bring them into covenant relationship with God. Once a person
1
2
Geisler, N. L., & Howe, T. A. 1992. When Critics Ask : A Popular Handbook On Bible Difficulties . Victor Books:
Wheaton, Ill.
3
Terryl L. Givens, By the Hand of Mormon: The American Scripture That Launched a New World Religion (New
York: Oxford University Press, 2003) 56.
4
Geisler, N. L., & Rhodes, R. 1997. When Cultists Ask : A Popular Handbook On Cultic Misinterpretations . Baker
Books: Grand Rapids, Mich.

2
understands the full implication of their teachings in light of orthodox doctrines and if there is no

conflicting barriers (persecution, lack of water, etc) preventing them from baptism, what should

stop them from getting baptized again?

I think nothing should stop them from getting baptized. But, I would clarify the point. Baptism is

not necessary and should not be necessary to become a member of a particular church. By

membership I mean have access to the full privileges of being in a localized community. So, in

this paper I will seek to uncover a proper understanding of baptism, membership, salvation and

how all these are connected yet separate from each other. Let me start by justifying my

proposition that membership and baptism should not be joined together.

De-Emphasize Baptism As A Means Of Church Membership:

Baptism Is An Expression Of Love & Loyalty

In the scenario presented by the couple I would like to start with diffusion of the issue of

membership. In my response to that couple I would de-emphasize baptism as a necessity for

membership, but would stress the importance of it in relation to the overall “kingdom” of God as

an expression of ones imputed righteousness gained by faith. I would stress the point that there is

a categorical difference between the practice of baptism as condition for church membership and

baptism as a by-product of faith in Jesus Christ and passive connection to the universal church.5

Jesus commanded that all who believe in Him should become baptized in the name of the Father,

Son, and Holy Spirit.6 This sacrament, as well as the Eucharist symbolizes our past and ongoing

5
1 Corinthians 12:13
6
Matthew 28:19, 20, Mark 16:16

3
participation in the invisible kingdom of God. It does not join us to a particular church

fellowship, but expresses the fact that we have already been joined.

A person’s theological stance on this point is critical. If one views the rite as a means “to

get in” rather than an expression of “already being in” then the sacrament loses its power and

purpose. The point of the sacrament is to identify a person to the work of Christ on the cross,

which can be experienced only by faith.7 Jesus stressed the importance of ‘true faith” as the only

means of obtaining his promises.8

I think baptism should always emphasize God’s work of already sealing the convert with

the Holy Spirit, rather than a future means of obtaining initiation into the “local institution” or

the general kingdom of God.9 Such a narrow emphasis of baptism as a prerequisite of

membership can be problematic in misconstruing what scripture teaches. Also, it creates in a

particular denomination or church a type of “cultish” and close-minded perspective of the

internationally diverse presence of the church.10 Paul Jewwt comments on this danger when he

writes, “Baptist practice is sometimes marred by a narrow exclusivism”.11 Then he writes,

“Polemical theology that would serve a good purpose must be irenic, not divisive”.12

7
1 Corinthians 1:21
8
Green, J. B., McKnight, S., & Marshall, I. H. . 1992. Dictionary of Jesus and the Gospels Downers
Grove, Ill.: InterVarsity Press, 471.
9
Norman Geisler & MacKenzie, R. E. 1995. Roman Catholics And Evangelicals: Agreements And Differences.
Baker Books: Grand Rapids, Mich, 36.
10
1 Corinthians 12:4-6
11
Paul K. Jewett.1978. Infant Baptism & The Covenant of Grace. Grand Rapids, Michigan: Eerdmans
Publishing, 5.
12
Paul K. Jewett, 5.

4
To sum up this argument I think the couple should get baptized again as an expression of the

paradigm shift from Mormonism to Evangelicalism. But, this baptism should not be presented as

a requirement to become members, but an expression of the journey God has initiated them into

by the life of the Spirit.13

De-Emphasize Mormon & Roman Catholic Perspective Of Sacraments:

Biblical Teaching On Faith Is Essential

Does baptism have a justifying, regenerative effectiveness or does it have an empowering

and witnessing component? I think the latter would be a more biblical perspective.14 The Bible

assumes that immersion into the Holy Spirit identifies a person oneness with the “Body of

Christ”.15 Fundamentally baptism does not initiate one into the kingdom of God, but rather

expresses that transformative experience of death burial and life that has already happened at the

moment of faith.16 Expressing ones faith in loving obedience is the essential matter.17 So the real

issue of membership is bearing fruits in keeping with repentance”.18 This can best be

demonstrated through a probationary period for the new catechumen. During this period a

person’s life is examined as they are learning the teachings of Christ and are considering the

13
Hebrews 12:1-2
14
John 1:32. Jesus was baptized with the Holy Spirit as an empowerment for ministry. We can see how the role of
the Holy Spirit was to help Jesus accomplish messianic ministry (Luke 4:18, 19). So, the Holy Spirit indwells the
heart of a believer (John 20:22), previous to the “baptism” of power for witnessing and service (Acts 1:8).
15
1 Corinthians 12:13, Acts 11:16, Galatians 3:26-29
16
Leonard J. Vander Zee. 2004. Christ, Baptism And The Lord’s Supper: Recovering The Sacraments For
Evangelical Worship. Downers Grove, Illinois: Intervarsity Press, 77.
17
Galatians 5:6
18
Matthew 3:8

5
seriousness of what baptism symbolizes: “death, burial, and resurrection”.19 In a sense they are

examining to see if they have truly converted towards Christ in faith and repentance.20

But, if the issue creates disharmony in families who belong to other Christian traditions,

such as Orthodox, Catholic, Anglican, Methodist, etc then do as Paul advised the church in Rom,

“Don’t cause your brother to stumble over secondary issues of tradition or conscience”.21 You

help soften the controversy by showing the alternative view such as held by reformed

theologians. Their perspective is that they see baptism as sign and seal of the “Covenant”, rather

than a gratius work of salvation.22 So, this contrasts with Roman Catholic dogma which assures

the person of grace. As one Reformed theologian put it,

“To be in covenant with God does not automatically imply eternal salvation – certainly not for
covenant-breakers. Thus “they are not all Israel who are of Israel” (Rom. 9:6), and even in the New
Covenant not all who publicly profess Jesus as “Lord” are savingly known by Him (Matt. 7:21-23). So
then, the signs of circumcision and baptism definitely bring their recipients into covenant with God
(and what they signify is intended as blessing), but they are not thereby personal guarantees of
salvation, except for covenant-keepers. The covenant signs can also bring their recipients under God’s
dreadful judgment” 23

If one put’s emphasis on baptism as if it is a matter of salvation then they are falling into

the error of past church fathers and contemporary theologians who argue that, “Baptism

regenerates a person and brings salvation to their lives”.24 For example Vander Zee states,

“Throughout the New testament baptism is the sign and seal of the washing away of sin.”25

Nothing could be farther from the truth for me and the particular evangelical church I belong

19
Romans 6:3-4
20
Paul K. Jewett, 43. Jewwet writes, “It increasingly became the custom, therefore to require of candidates for
baptism not only that they give evidence of integrity of purpose but also that they submit to a period of instruction in
the Christian faith.”
21
Romans 14:20,21
22
Paul K. Jewett, 85.
23
http://rtrc.net/
24
Norman Geisler & MacKenzie, 477.
25
Leonard J. Vander Zee, 91.

6
to.26 Reverend Hagop A. Chakmakjian an Armenian Evangelical writes in a polemic against the

Armenian Orthodox Paedobaptists view,

“The Evangelical, or Protestant, conception is the opposite. Creeds, baptism, sacraments, are only
external “signs” of an inner “experience.” According to the Evangelical understanding, the Christian
faith is a matter of “new birth.” Its essence is personal and conscious commitment to Lord Jesus
Christ. This is the emphasis of our Lord and His apostles. “Except a man is born again he cannot see
the Kingdom” (John 3:5, 6). “The just shall live by faith,” Apostle Paul. This faith is the personal faith
of the individual, not what he inherits from his father, mother, or forefathers. Here lies our positive
task”

So, plainly Armenian evangelicals believe faith towards Christ equals forgiveness and

warrants the practice of the sacraments”.27 Plainly said, “Baptism follows the confession of faith

(creed)”! It is a heresy to add on to the finished work of Jesus Christ, by saying that anything

apart from faith brings salvation. In fact Paul the Apostle argues that faith is the only means by

which one can obtain the promise of justification. We would have to logically deduce that a

person must have some type of knowledge in what they believe before they can give assent to a

sacrament such as baptism. As Paul states in Romans 10:14, “How, then, can they call on the

one they have not believed in? And how can they believe in the one of whom they have not

heard?” Faith follows knowledge. So, the question is how can an infant, as the Roman Catholic

Church propagates, who does not understand or comprehend the gospel be baptized in the first

place. Having a right understanding of the gospel is critical or else Paul would not have said,

“But even if we or an angel from heaven should preach a gospel other than the one we preached

to you, let him be eternally condemned!”28 The problem is even more enlarged when you

26
http://www.cacc-sf.org/c-aecHAC.html
27
Luke 23:42,43. All the thief on the cross did was simply trust in Christ as Messiah and asked Him to remember
his poor soul in the afterlife. Jesus assured him that with such faith he would receive the promise of paradise. No
other necessity is laid upon a person to enter into the kingdom but faith and total surrender upon God, specifically
the Lord Jesus Christ. At the beginning of faith, the promise of the Holy Spirit creates a regenerative change in the
nature and will of a person that know begins the process of sanctification. The sacraments are part of this new
sanctifying relationship with God, His elements, His Church and His world.
28
Galatians 1:8

7
consider the fact that both LDS and RCC claim exclusive apostolic authority to baptize adults

and infants as a priestly dispenser of grace.29 Yet Paul responded in his letter that the real

dispenser of grace is Jesus Christ due to His salvific work of atonement.30 In fact to dispel the

myth that certain people’s baptism is more potent then others Paul wrote to the church in

Corinth,

“I am thankful that I did not baptize any of you except Crispus and Gaius, so no one can say that you
were baptized into my name. (Yes, I also baptized the household of Stephanas; beyond that, I don't
remember if I baptized anyone else.) For Christ did not send me to baptize, but to preach the gospel-
not with words of human wisdom, lest the cross of Christ be emptied of its power. For the message of
the cross is foolishness to those who are perishing, but to us who are being saved it is the power of
God.”31

So, it would be safe to conclude that this couple should get baptized again if they have made a

real confession of faith in an orthodox understanding of Jesus. This is needed to negate the false

assurances of the Mormon and Roman Catholic baptism. This leads me to my last point, which

concerns the issue of ecumenism.

De-Emphasize The Liberal Perspective Of Ecumenism:

Essentials Do Matter As A Christian

St Augustine famous quote is “Essentials Unity, Non-Essential Liberty, In All Things

Charity”.32 Based on this creed, Mormonism is heretical and Roman Catholic is bordering

somewhere in between error and heresy. I think when it comes to having unity in the body of

29
Slick, Matthew J. Does Mormonism Attack Other Religions? Christian Apologetics And
Research Ministry 1996 - 2006 [cited. Available from http://www.carm.org/lds/attack.htm.
"But He did send His angel to this same obscure person, Joseph Smith jun., who afterwards became a Prophet, Seer,
and Revelator, and informed him that he should not join any of the religious sects of the day, for they were all
wrong." (Brigham Young, "Journal of Discourses," Vol. 2, page 171. - 1855)
30
G. F. Hawthorne, Martin, R. P., & Reid, D. G. 1993. Dictionary Of Paul And His Letters . InterVarsity Press:
Downers Grove, Ill, 93.
31
1 Corinthians 1:14-18
32
http://www.mun.ca/rels/restmov/texts/unitas/essrev.html

8
Christ we should not have it at any expense. When the Roman Catholics held the Council of

Trent between 1545 and 1563 they basically “anathemized” protestants view of salvation by faith

in Christ alone.33 They basically re-affirmed the efficacy of the sacraments and claimed that

Christ conferred upon them as priesthood sacerdotal power.34 Paul S. Fiddes in the journal The

Ecumenical Review wrote,

“In face of this moving plea it may seem willfully obstructive for at least two worldwide Christian
communions--the Orthodox Church and the Baptist churches--to be doubtful about whether one can,
in fact, speak so easily of a "common baptism" at the present stage of the history of the Christian
church. However, one is bound to observe that even churches which wholeheartedly acclaim a
"common baptism" as the means of union with Christ and with each other have not always been able
to move on from this point to other areas of mutual recognition.” 35

For the Roman Catholic baptism means something completely different than the protestant. For it

symbolizes the one time of act of justification, by which we were positionally associated with the

death and resurrection of Jesus Christ.36 In fact in our churches by-laws Article III it reads,

“Sacraments: The Church will regularly observe the two New Testament Sacraments of water Baptism
and the Lord's Supper. These Sacraments are observed in obedience to the Lord Jesus Christ as acts of
love and devotion and are not considered necessary for Salvation.”37

In fact the idea that one can partake in baptism and not also engage in the Lord’s Supper is not

found in the early Apostolic and patristic era.38 How can people who have been baptized be

denied the Eucharist as they are in so many orthodox and catholic churches? Yet these persons

have been claimed to be regenerated and sealed with the election gift of the Holy Spirit. In fact

Justin Martyr alludes to the fact that baptismal experience is for “as many as are persuaded and

33
http://www.newadvent.org/cathen/15030c.htm
34
Norman Geisler & MacKenzie, 225.
35
Paul S. Fiddes, "Baptism and the Process of Christian Initiation," The Ecumenical Review 54.1 (2002).
36
Oscar Cullmann, Early Christian Worship (Philadelphia: Westminster Press, 1953) 66
37
http://www.coachurch.org/BYLAWS.pdf
38
Oscar Cullmann, Early Christian Worship (Philadelphia: Westminster Press, 1953) 31,32,

9
believe that what we teach and say is true….”39 So, to conclude this point I would point out to

the couple that “baptism” by the Roman Catholic and Mormon church should not even be

considered legitimate due to the heretical views of progressive salvation by “works”.

Conclusion

To conclude my thoughts: If I was going to counsel this couple I would de-emphasize

baptism as a means of church membership. I would teach them that baptism is an expression of

salvation and not a means to earn it or receive membership status in the local body. Secondly, I

would de-emphasize Mormon & Roman Catholic Perspective of Sacraments. I would put stress

upon the Biblical teachings of faith, grace and sanctification found in the book of Romans and

Galatians. I would show them how Paul argues for “freedom” from ceremony and law

observance.40 In fact the essential matter for Paul is, “………………….faith expressing itself

through love”.41 Lastly, I would de-emphasize the liberal perspective of ecumenism. I would

instruct them that essentials do matter as a Christian, therefore I do recommend that you get

baptize by an orthodox believing church as an expression of your love for Jesus Christ and

connection with the Body of Christ. The ultimate motive for such an act should be as John the

Beloved Apostle wrote in 1 John 4:19, “We love because he first loved us”. So, to conclude I

would advise the couple to get re-baptized with the proper understanding and motive as argued

in this paper.

39
Paul K. Jewett, 5.
40
Galatians 5:13
41
Galatians 5:6

10
 Bibliography

Cullmann, Oscar. 1953. Early Christian Worship Philadelphia: Westminster Press.

Fiddes, Paul S. 2002. Baptism and the Process of Christian Initiation. The Ecumenical Review
(54.1 ).

Giesler, Norman L. and R. E MacKenzie. 1995. Roman Catholics and Evangelicals: Agreements
and differences Grand Rapids, Michigan: Baker Books.

Giesler, Norman L. and Ron Rhodes. 1997. When Cultists Ask: A Popular Handbook on Cultic
Misinterpretations. Grand Rapids, MI: Baker Book House Company.

Giesler, Norman L. and Thomas Howe. 1992 When Critics Ask : A Popular Handbook on Bible
Difficulties. Wheaton, Ill.: Victor Books.

Givens, Terryl L. 2003. By the Hand of Mormon: The American Scripture That Launched a New
World Religion. New York: Oxford University Press.

Green, J. B., McKnight, S., & Marshall, I. H. . 1992. Dictionary of Jesus and the Gospels
Downers Grove, Ill.: InterVarsity Press.

Hawthorne, G. F., Martin, R. P., & Reid, D. G. 1993. Dictionary Of Paul And His Letters.
Downers Grove, Ill: InterVarsity Press.

Jewett, Paul K. 1978. Infant Baptism & The Covenant of Grace. Grand Rapids, Michigan:
Eerdmans Publishing.

Rollmann, Hans. "IN ESSENTIALS UNITY":THE PRE-HISTORY AND HISTORY OF A

RESTORATION MOVEMENT SLOGAN. Memorial University [cited. Available from
http://www.mun.ca/rels/restmov/texts/unitas/essrev.html.

Slick, Matthew J. Does Mormonism Attack Other Religions? CHRISTIAN APOLOGETICS

AND RESEARCH MINISTRY 1996 - 2006 [cited. Available from
http://www.carm.org/lds/attack.htm.

Zee, Leonard J. Vander. 2004. Christ, Baptism And The Lord’s Supper: Recovering The
Sacraments For Evangelical Worship. Downers Grove, Illinois: Intervarsity Press.

11