The Mormon Understanding of Putting On Christ

By Ronnie Bray Saint Paul was not always easy to understand. In part, this is because he lived two thousand years ago and was raised and educated in a particular culture and faith that is not readily accessible to our modern minds. One statement in particular that he made raises an interesting question, which is: What did he mean when he wrote, For as many of you as have been baptised into Christ have put on Christ.1 We are left to wonder what he meant by our putting on Christ and the implications it has for us. Although many such passages are obscure, it is certain that when first written they were not obscure to their recipients who would understand them as surely as Jesus hearers understood the references he used when teaching by parables. If we wind back the clock two thousand years and stand with those to whom Saint Paul wrote, clothed, as it were, with their cultural and religious background, then the mystery dissolves and we understand the force of the Apostles words as plainly as he intended us to do. Pauls text refers to more than the taking off and putting on special clothing at Christian baptism, which since it was always by immersion2 makes such actions necessary as no other mode of baptism does. I will suggest that it holds a more profound meaning that relates superficially to Levitical priests preparing to serve in the Temple taking off their common or street clothes, and then immersing themselves in water before putting on the sacred

1 2

Galatians 3:27 Conybeare and Howson write: This passage cannot be understood unless it is borne in mind that the primitive baptism was by immersion. Dr. Philip Schaff says: ``That the custom of baptism by immersion is alluded to is generally admitted, but the emersion is as significant as the immersion.'' Godet states: ``It seems to us very probable that the apostle alludes to the external form of the baptismal rite in the primitive church.'' John Wesley says: ``The apostle alludes to the ancient manner of baptising by immersion.''

garments of the priesthood before they were permitted to perform their service in the temple.3 This unclothing, cleansing, and clothing ritual was common knowledge to Jewish Christians and we must not suppose it to have been unknown to Gentile Christians, both groups addressed by Paul, as evidenced by his saying, as many of you This practice is defined by the Mishna: "No man may enter the [Temple] court for service [to serve], though clean, until he dips himself five times, and washes his hands and feet ten times;' for every time he immersed himself, he washed his hands and feet before and after: [] there is a vail of fine linen between him [the high priest] and the people; [behind which] he puts off his clothes, then he goes down [into the laver] and dips himself, he comes up, and dries himself; then they bring him the golden garments, and he puts them on, and washes his hands and his feet; then they bring him the daily sacrifice, &c.'' Also, regarding the high priest: "[On the Day of Atonement, called in Hebrew Yom Kippur] they bring [the high priest] to the Temple, and in the holy place there was a vail of fine linen between him and the people; he washes his hands and his feet, and puts off his garments: Rabbi Meir continues, He puts off his garments, and then washes his hands and his feet; "he goes down and dips himself, he comes up again", and wipes himself; then they bring him the white garments, and he puts them on, and washes his hands and his feet'' These two examples illustrate that to which the apostle alludes, as well as showing the distinction made by Jews between the immersion of the whole body, and washing only a part of it. Thus, it is no surprise that in the New Testament Church of Jesus Christ, baptism was always by total immersion in water. When a Levite changes into Temple clothing to serve in the Temple, he acts differently than when walking in the streets outside in everyday clothing. Is this how Paul contemplates we will change when we put on Christ when submitting to baptism, and thereafter?

Mishnah, Yoma, c. 3, section 3, 4, 6. See also, Mishnah, Tamid, c. 1, sect. 1, 2.

Although for our own baptisms we change out of our ordinary street clothing and into baptismal garments, Pauls simile goes much further than a mere change of attire. He intends that we change ourselves from the character and manners of the person we were prior to baptism, and actually become the Holy One, that is, we must take on the character of the Holy One with whom we rise from the waters of the font as if emerging with him from the grave. Paul explains: 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.4 [Romans 6:4] Paul explains the baptismal rite as a meaningful ritual in which we bury our old selves, and considers our rising from the water as our entrance to a new life as new creatures, even as Christ rose from the tomb as a glorious changed Being, miraculously raised to New Life by the Father. Our submission to baptism signifies our willingness to abandon everything in our lives that offends God, such as wilfulness, sinfulness, rebelliousness, and to engage in a new and different walk and behaviour. The symbolism of the baptismal ordinance illustrates the rite of passage from the old creatures we were, through the transforming power of the Atonement of Jesus Christ, and our emergence from the water as if we were emerging from the tomb into a new and glorious life, even as Jesus Christ did on the morning of the Resurrection. Jesus being raised and exalted by the Father through his obedience to the will of the Father is the model of the New Life towards which we progress after we emerge from the watery grave, and walk in newness of life. It is not the act of baptism itself that regenerates us, making us born again, but the conduct of our lives following our cleansing and entering a new of life. That new life in Christ is the life of Christ. When this occurs is when, remembering Pauls words, we put on Christ. However, the putting on of Christ is not an automatic result of our baptism. To put on Christ requires a deliberate act of will on our parts. We do not put on Christ merely by being baptised, but by deliberately and consciously walking up to the spirit of the baptismal covenant, by which we promise our Father in Heaven that we will be obedient to his will. Putting on Christ, means that we choose thereafter to put upon ourselves, our personalities, and our characters the sentiments, opinions, characteristics, and traits,
4

Romans 6:4

of Jesus Christ just as a we choose the clothes to wear when we present ourselves to the world. When we put on Christ, we choose to present ourselves to the world even as Christ presented himself. Thus, when we have received his Spirit, we enter into his interests, and we imitate his conduct, and by so doing we have put on, or clothed ourselves with Christ, and are willingly bound by covenant to act his part, to sustain his character, and to appear always as he appeared. The call to discipleship with Christ, then, is our assumption of the character of Christ. We follow in his footsteps, and have the mind in us, which is in him. Paul explains himself further: The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the light of day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.5 [Romans 12:12-14] Paul is speaking to those that have been baptised as if some, though having been baptised in water, have not yet put on Christ. He is saying that the mystical union of the disciple with Jesus Christ is not assumed or completed until that union is merited by our Christlike behaviour, the Holy Ghost welcomed into our lives by our conduct, which is when we have clothed ourselves with Jesus Christ as surely as if we had actually become him. The Greek term, put on, is the same used for an actor who steps into the character of the person he is engaged to play. For the Christian, this is none other than Jesus Christ whose identity we are required to assume, and, thereafter, to represent him in all our doing as though we were him. Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to those things whereof we are now ashamed,6 [Romans 6:21] we belie our resurrection with Christ to newness of life, and forget that we have been
5 6

Romans 12:12-14 Romans 6:21

purged from our old sins 7,[2 Peter 1:9] Commentary on Romans]

[Jamieson,. Fausset, and Brown

We are baptised into Christ,9 [ ] not as a mere symbolical transaction, but as an act in which believers are put into mystical union with the crucified and risen Lord. 10 We literally put on Christ11 as an endowment in the sense of our sinking into Christ as we would sink into new clothes. This is the meaning of the term put on used by many ancient writers. Early Church Father John Chrysostom remarks, We say of friends, one puts on the other, meaning thereby much love and unceasing fellowship.12 [Homily 13 on Ephesians] To put on Christ implies making his character, feelings and works our own. Thus Chrysostom says: "If Christ is Son of God, and thou hast put him on, having the Son in thyself and being made like unto him, thou hast been brought into one family and one nature," and again: "He who is clothed appears to be that with which he is clothed." The whole Church must put on Christ, as it were a garment, and be covered with him, that it may be thoroughly holy, and without blame. Bible commentator Schaff writes: Faith always implies surrender. Faith leads to obedience. The believer is baptised into Christ, and being found in him has put on Christ. Being in Christ, a member of his body, a part of the Son, the believer becomes a child of God. The baptised is surrounded by Christ and covered by his merits. The figure of putting on Christ as a new dress afterwards gave rise to the custom of wearing white baptismal garments.13 Other authorities agree with this usage.

7 8

2 Peter 1:9 Jamieson, Fausset, and Brown Commentary on Romans 9 10 Compare Romans 6:3-11. 11 12 Homily xiii on Ephesians 13 Schaff

Ye have put on Christ Ye did, in that very act of being baptised into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis, the Roman garment of the full-grown man, assumed when ceasing to be a child.14 [Bengel] [A Christian is] One who has put on Christ. The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God.15 [Gataker, citing Romans 13:14] Matthew Henry offers: Real Christians enjoy great privileges under the gospel; and are no longer accounted servants, but sons; not now kept at such a distance, and under such restraints as the Jews were. Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But no outward forms or profession can secure these blessings; for if any man have not the Spirit of Christ, he is none of his. In baptism, we put on Christ; therein we profess to be his disciples. Being baptised into Christ, we are baptised into his death, that as he died and rose again, so we should die unto sin, and walk in newness and holiness of life. The putting on of Christ according to the gospel, consists not in outward imitation, but in a new birth, an entire change. He who makes believers to be heirs, will provide for them. Therefore, our care must be to do the duties that belong to us, and all other cares we must cast upon God. Moreover, our special care must be for heaven; the things of this life are but trifles. The city of God in heaven, is the portion or child's part. Seek to be sure of that above all things.16 In an age when minimalism seems to be the favoured form of theology, is it asking too much of disciples to imitate their Masters in everything they do, and to seek to do all they do as their teacher would do it, indeed as if it was Him doing it? It is certain that Thomas Kempis would disagree. His devotional work, Imitatione Christi
14 15

Bengel Gataker, citing Romans 13:14 16 Matthew Henry's Concise Commentary

[Following Christ] has as its purpose the instruction of the soul in Christian perfection with Christ as the Divine Model. This course is directly in line with the admonition of Jesus to his disciples: Be ye therefore perfect, even as your father in heaven is perfect,17 [Matthew 5:48] This divine counsel comes at the end of a discourse by Jesus in which those that would be his disciples are instructed to: be poor in spirit, and seek Jesus, for theirs is the kingdom mourn: for they shall be comforted. be meek: for they shall inherit the earth. hunger and thirst after righteousness: for they shall be filled. be merciful: for they shall obtain mercy. Be pure in heart: for they shall see God. Be peacemakers: for they shall be called the children of God. They are told not to worry when: persecuted for righteousness' sake: for theirs is the kingdom of heaven. men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. But to: Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. These that thus endure in faith are: the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. And are commanded to
17

Matthew 5:48

Let their light [example] so shine before men, that they may see your good works, and glorify your Father, which is in heaven. Of our obedience as worshippers of God and willing disciples of Jesus Christ, we are warned by Jesus that: Whosoever therefore shall break one of these least commandments, and shall teach men to do so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgement: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgement: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, until thou hast paid the uttermost farthing. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain.

Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father who is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others do? do not even the publicans so? Be ye therefore perfect, even as your Father who is in heaven is perfect. It is a primary and incontrovertible doctrine of The Church of Jesus Christ of Latterday Saints that the only way by which a man or woman can obtain salvation is to take upon themselves the name of Jesus Christ, as Saint Paul directed. This is unequivocally set forth in several latter-day revelations as well as cogently implied in the Bible by Paul's declaration that Christians must "put on Christ" (Gal. 3:27; Romans 13:14). Peter also made the unequivocal affirmation that Jesus Christ is the only name given "among men, whereby we must be saved" (Acts 4:12; Ex. 15:2; 1 Sam. 2:1; Ps. 27:1). This is directly in line with the Lord's instruction to Moses to "put my name upon the children of Israel" (Num. 6:27; cf. Jeremiah 15:16). By the same token, the taking of the name of Christ upon oneself by Latter-day Saints begins with being baptised into The Church of Jesus Christ and then by keeping the commandments of Christ, as Jesus has taught:

He that has my commandments, and keeps them, he it is that loves me: and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him. And: If you love me, keep my commandments. The Lord declared to the Prophet Joseph Smith that all persons desiring a place in the kingdom of the Father must take upon themselves the name of Christ: Wherefore, all men must take upon them the name which is given of the Father, for in that name shall they be called at the last day. [D&C 18:24-43] That name, is the name Jesus Christ. Amulek, in the Book of Mormon, counselled the wayward Zoramites: "Take upon you the name of Christ" [Alma 34:38] The resurrected Jesus promised, "Whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day" [3 Nephi 27:5-6] In the Book of Abraham, we learn that the Lord told him, "I will take thee, to put upon thee my name." [Abr. 1:18] Sacred covenant making is associated with taking the name of Jesus upon oneself. King Benjamin said, "There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives" [Mosiah 5:8] The covenants of baptism (D&C 20:37; cf. 2 Nephi 31:13) and of the Lord's Supper (D&C 20:77; Moroni 4:3) require taking the name of Jesus Christ upon oneself.

Elder Bruce R. McConkie, a latter-day apostle, stated, "We have taken upon ourselves his name in the waters of baptism. We renew the covenant therein made when we partake of the sacrament [Lord's Supper]. If we have been born again, we have become the sons and daughters of the Lord Jesus Christ. Elder Dallin H. Oaks, explained: We take upon us the name of Christ when we are baptised in his name, when we belong to his Church and profess our belief in him, and when we do the work of his kingdom. There are other meanings as well, deeper meanings, such as inheriting the fulness of God's glory and obtaining exaltation in the celestial kingdom that spiritually mature members of the Church understand and ponder. From the foregoing, it is plainly evident that Latter-day Saints, some call us Mormons, are deeply and firmly rooted in the Christian faith, with Christ as our Lord, our King, our Saviour, our Master, Our Redeemer, and our exemplar at the centre of our Christian faith, and it is also evident that we look to God the Father and his Son Jesus Christ, and to them alone for the fulfilment of the promises that both Jesus Christ and Almighty God his Father have made concerning the salvation of mankind.
Galatians 3:27 Conybeare and Howson write: This passage cannot be understood unless it is borne in mind that the primitive baptism was by immersion. Dr. Philip Schaff says: ``That the custom of baptism by immersion is alluded to is generally admitted, but the emersion is as significant as the immersion.'' Godet states: ``It seems to us very probable that the apostle alludes to the external form of the baptismal rite in the primitive church.'' John Wesley says: ``The apostle alludes to the ancient manner of baptising by immersion.'' Mishnah, Yoma, c. 3, section 3, 4, 6. See also, Mishnah, Tamid, c. 1, sect. 1, 2. Romans 6:4 Romans 12:12-14 Romans 6:21 2 Peter 1:9 Jamieson, Fausset, and Brown Commentary on Romans Compare Romans 6:3-11. Homily xiii on Ephesians Schaff Bengel Gataker, citing Romans 13:14 Matthew Henry's Concise Commentary Matthew 5:48

Copyright 2011 Ronnie Bray www.yorkshiretales.com