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Various Usages Far
Beyond Simple Immersion CLASSIC BAPTISM 6. Merses by water...quenched by water. (Hudati
baptizetai...hudati katasbesthen) [Baptizes by
water...quenched by water] [(Conant’s translation) “Since the mass of iron, drawn
red hot from the furnace, IS PLUNGED (BAPTIZED) in water; and the fiery glow,
by its own nature quenched with water, ceases. ex. 71, p 34. Homeric
Allegories, ch. 9.] P 325; 1. It is as
certain as anything in philology that “plunge” distinctively, as expressing a
form of action, does not define baptizo. To overflow, as expressing a form
of action is as near contradictory of plunge as it can well be, yet overflow
is used by Baptist scholars to define this Greek word...It is a philological
axiom that where two differing forms of action can be employed in the
exposition of the same word, such word can be, strictly, defined by neither.
Plunge has no right to appear as the critical representative of baptizo...No
argument can be grounded on the assumption of a plunging. 2. The simple
dative with baptizo announces with authority the presence of agency
and not of element. There is, therefore, no authority in hudati
baptizetai for saying hot iron is “plunged in
water.” If it is urged in defense that water is capable of receiving hot iron
by plunging, this is freely admitted. If it is urged, “hot iron is very
frequently...plunged in water,” this too is unhesitatingly admitted. And
after all else can be said the reply is short and crushing - 1. Baptizo
says nothing about plunging. 2. Hot iron may be mersed
in other ways than by plunging. 3. The phraseology indicates the agency by
which, and not the element in which, the result is accomplished...3. A FLUID
ELEMENT may be used as an agency in baptism, and accomplish such baptism
without involving the baptized object in a physical mersion...In
support of (this position) now, I observe: 1. Wine, a fluid element, has
already been seen as an agency to effect a baptism
without any physical mersion. “But this is
figurative and mersion is supposed to be in it”
(goes the counter charge). This is an error...The physical mersing quality of the fluid (wine) has nothing to do
with the baptism. It is exclusively its intoxicating quality; the
introduction of its physical quality is a huge blunder. When Alexander was
brought through the intoxicating principle into a drunken condition he was
baptized. Call this figure if you will, it was baptism by a fluid element in
which its nature as a fluid had no concern...Wine baptizes by its
intoxicating principle solely; robbed of this it ceases to baptize. Baptize
is applied to this case, not because of any physical investiture of the
object, real or supposed, but because of controlling influence. 2. An
opiate potion, a fluid element, has also been seen to effect
a baptism without any physical mersion. As in the
case of wine, the fluid character of the agency had nothing to do with the
baptism...The physically mersing quality of this
drug-potion has nothing to do with the case. It is limited solely to the
soporific principle. Had the drug been in the form of a pill it would have
baptized equally well...3. Water, by its deintoxicating
quality, when mixed with wine, baptizes wine (see below). Does it do so by
any physically mersing quality? All such notion,
through figure or fact is put to flight by such a baptism. 4...The quality of
a fluid developed in a controlling degree over its object, is legitimately a
baptism...5...Water has many qualities besides that which adapts it for
physical envelopment. It will make very wet...when poured on profusely; it
will make unintoxicating when poured in wine; and
it will make cold when poured on hot iron. And all these cases of controlling
influence, apart from physical envelopment, the Greeks called baptisms. Heraclides Ponticus (if he really is
the writer of the above passage) is giving an allegorical representation of
Mars, Vulcan and Neptune under the symbols, Iron, Fire and Water. Mars (iron)
is held under the power of Vulcan (fire); but Vulcan being brought under the
power of 14. To merse Bacchus at the Sea. (Baptizein
ton Dionusson pros teen thalattan). [(Conant’s translation) “Why do they pour sea-water into
wine, and say that fishermen receive an oracle, commanding to IMMERSE
(BAPTIZE) Bacchus in [or at] the sea? ex. 66, pp 31-32. Plutarch, Physical
Questions, X.] P 339; “Why do they
pour sea-water into wine...to merse Bacchus in (or
at) the sea?” (Conant). A note is appended (by Conant), in which is quoted the statement - “To immerse
Bacchus is nothing else than to temper wine.” Here is a baptism commanded by
divine (according to their notions) authority. Dr. Conant
says it is a literal, physical (such is the caption) baptism. We are, then
happily out of the land of figures. How was this oracle-command to baptize
Bacchus obeyed? 1. As to Bacchus. We learn that Bacchus has no personality,
but only stands as representative for wine. Well then, the command is to
baptize wine. How is this done? 2. As to the sea. It is to be done “by the
sea.” Whether this means locality only or directly declares or indirectly
suggests the means of baptism, all will admit that there is enough of
appropriate element at hand for any amount of dipping, or any measure of
immersion. How was it used?... 3. As to baptize. Dr.
Carson says, I will make the word baptize find me
water, enough to dip in, amid a sandy desert. The word need not go far then
when standing on the sandy shore of the sea to find sufficient for every
demand. Does it make use of it for “dipping” Bacchus?...Plutarch
says not. He declares that as Bacchus was esconced
in the goblet they took water from the sea and poured it over him. “True,
they poured the sea-water over him, but pouring is not baptizing; yet, if you
pour long enough and cover him all over there will be a baptism (comment on a
different example by Dr. Fuller, another Baptist). I do not think the pouring
was “long enough.” I rather think that Bacchus would have resisted the mode
as heretical and un-Greekly. Had it persisted in
“long enough” I think he would have overleaped the goblet’s brim, and utterly
refused to be “covered over.” In plain English, covering over wine by
pouring water into it cannot be done. The baptism must be sought in
another direction...Does the case before us necessitate such acknowledgment
(that pouring long enough to change the quality or condition of an object is
a baptism)? I think that it does, most unmistakably. 1. It is a fact that
Bacchus (wine) was commanded to be baptized. 2. It is a fact that under this
command water was poured into wine. 3. It is a fact that water thus poured
into wine exercises a controlling influence over it; “tempers it;” changes
its character; takes away its intoxicating quality; removes it out of the
class of intoxicating liquids into the class of unintoxicating
liquids; changes its condition. 4. It is a fact that such baptism is in completest harmony with the exposition of the baptism of
hot iron by pouring water on it...brings it into a new condition. 5. It is a
fact that such baptism accords, most fully, with the exposition given of
drunken baptism by pouring wine into the man; it controls him; changes his
character; makes him irrational; removes him out of sobriety into inebriety.
6. It is a fact that Dr. Conant places this among
“literal, physical” baptisms. We are happy to have his high authority for
such a truth...There is no dipping, no plunging, no immersing, but there is a
controlling influence exerted over an object; and that, whether it be by
putting water into wine, or wine into a man, or water upon a hot iron, is
true and literal baptism, if the usage of classical Greek writers is of any
authority. Wine made unintoxicating by water poured
into it is baptized wine. 15. And merse thyself, (going) to the sea. [(Conant’s translation) “Call the old Expiatrix, and PLUNGE (BAPTIZE) thyself into the sea, and
spend a day sitting on the ground. (Eita kalon kalos heauton baptizon eis teen Kopaida limneen, hos autothi katasbeson
ton epota kai tees epithumias apallaxomenos)
ex. 64, p 31. Plutarch, On Superstition, III.] Pp 342-347; This
baptism differs from all others that have claimed our attention in that it is
a religious baptism. The passage constitutes the counsel given to one who had
been disturbed and was supposed to be defiled by ill dreams. Sea-water is to
be used for the sake of its purifying influence. (On the interpretation of
this passage Dale stands on the position that baptizo is not related
to the act of dipping, plunging, immersing, but of the controlling influence
of purification. In view of his previous examples such could well be the
case, but there is no decisive proof in this particular example. The reader
is referred to Classic Baptism pp 342-47.) 5. And mersing (baptizing) the tow with oil. [(Conant’s translation) “A certain man, having a grudge
against a fox for some mischief done by her, after getting her into his power
contrived a long time how to punish her; and DIPPING (BAPTIZING) tow in oil,
he bound it to her tail and set fire to it. ex. 86, p 42. Aesopic
Fables, Man and the Fox.] P 288 Classic
Baptism; Dr. Conant’s translation... “dipping tow
in oil”... is objectionable:...(2.) The proper form
for expressing the element, in which, by the dative, requires the
preposition. Its use may not necessarily indicate the element, but it lays
the burden of proof to the contrary on the objector. (3.) In every clear case
where the inclosing element is associated with the dative the preposition, by
itself or in composition with the verb, is used. (4.) The dative, without
preposition ordinarily indicates instrumentality. It does so in all clear
cases (in common with the genitive) with which we have to do. If such is not
accepted as its import, in any particular case proof to the contrary must be
adduced...(6.) It is beyond all rational controversy
that this tow could be baptized as properly by pouring oil upon it as in any
other way. Vessels in which oil is kept are best adapted for pouring. It is
improbable that a mass of tow would be mersed in a
large vessel of oil. We claim that tow brought thoroughly under the influence
of oil, in any way, is baptized, saturated, mersed,
of changed condition. (7.) The translation should be, mersing
the tow with oil; the dative being without the preposition. 7. The
quantity of wine de-merses (de-baptizes) the
physical and vital power. [(Conant’s translation) “Why is it that many die, of
those who have drunk wine to excess? Because, again, the abundance of wine
WHELMS (BAPTIZES) the physical and the vital power and warmth.” ex. 160, p
78. Alexander of Aphrodisias, Medical and Physical
Problems, P 289 Classic
Baptism; Wine (which is imbibed) neither dips, plunges, nor sinks; not even
by “catachresis.” Nor does it in this case “cover” by pouring down the
throat, for it is a physical impossibility thus to cover over “the physical
and vital power and the warmth.” Another reason. If wine as a fluid effects this mischief then as much water would do the
same. But this is not true. Therefore it is a case of controlling influence;
not exerted by wine as a fluid, but by its peculiar influential qualities as
a drink...to influence controllingly, changing the
condition. 8. For these
know how to thorough-merse (thorough-baptize) with
him. [(Conant’s translation) “Not the speakers [public
orators], for these know how TO PLAY THE DIPPING (BAPTIZING) MATCH with him,
but private persons and the inexperienced. ex. 157, p 77. Demosthenes,
Against Aristogeiton, Oration I.5.] P 290 Classic
Baptism; “Showing what kind of persons Aristogeiton
was accustomed to harass by false accusations and extortion. In this case the
compound word is used metaphorically, and the sense is: For these know how to
match him in foul language - in the game of sousing one another.” (Conant.) Supposing this use to be derived from the
contest in “thorough-mersing,” it shows the varied
and facile application of the word. The orator employs baptizo to show
the mastery which practiced speakers have over their opponents, being able to
confound them by their skill and power in the use of language, and thus bring
them under their controlling influence. 9. Not wholly mersed (baptized) but bears up. [(Conant’s translation) “For the dominion [of the soul]
over the body, and the fact that, entering into it, she is not wholly
IMMERGED (BAPTIZED) but rises above, and that the body separate from her can
do nothing... ex. 58, p 27. Demetrius, the Cydonian,
On contemning death, ch. XIV. 4.] P 290 Classic
Baptism; For the soul has control over the body, and entering into it, is not
wholly mersed by it, but rises above it; and the
body, apart from her, can do nothing. We are certainly exempt from the
intrusion of water here. And we are certainly brought face to face with
controlling influence. Will anyone say the soul “entering into the body” - dusan eis auto -
is not “wholly covered by the body”?...(But) for the
soul “to enter the body, yet not be wholly “ under the controlling influence
“of the body,” is a very intelligible statement; very conformable with facts,
and very much like what the writer declares, the soul “controls the body,”
and is not controlled by it. 21. But the
remaining part being small, was mersed
(baptized). [(Conant’s translation) “...And they, indeed [those who
neglected their public duties, for their own interests and pleasures] slept,
and indulged the body, and laughed at those who went not the same way with
them; but the remaining part, being small, was WHELMED (BAPTIZED), and the
service rendered to the people terminated in beggary. ex. 115, pp 55-6. Libanius, Funeral Discourse on the Emperor Julian, ch. 71.] P 303 Classic Baptism;
This refers to the opposite courses, selfish and unselfish, pursued by the
members of the councils in the cities, and the issue to the honest few. They
were mersed, and fidelity to their trust ended in
beggary. The absolute use of the word joins with all other considerations to
demand a direct and essential value to be given to it. The influence brought
to bear upon them was beyond their control. (They were ruined.) 22. But now,
as you see, the duty being mersed (baptized). [(Conant’s translation) “Especially if our public
discourses had enjoyed an auspicious fortune, and it had been our lot to sail
with favoring gales, as they who before us presided over the bands of the
young;... but now, as you see, the business [of instructing the young] being
WHELMED (BAPTIZED), and all the winds being set in motion against it. ex.
116, p 56. Libanius, On the Articles of Agreement.] P 304 Classic
Baptism; As the context speaks of “sailing” &c. we may suppose from the
rhetorical embellishment that the origin of the word was present to the
writer’s mind. There is however, a strong and exclusive forth-putting of the
idea of controlling influence, (ruin). 25. Because he
mersed (baptized) the stewards. [(Conant’s translation) ‘For he is praised,’ says he,
‘because he DIPPED (BAPTIZED) the stewards; being not [Tamias]
stewards, but [Lamias] sharks.’ ex. 26, p 12. Plutarch, Aristophanes and Menander.] P 306 Classic
Baptism; I do not know the nature of this baptism. I cannot say that water
had not something to do with it, or everything, because I have no certain
knowledge. The passage, as it stands (I am indebted for it to Dr. Conant), does not throw a ray of light upon the nature of
baptism. It is impossible to tell whether it is primary or secondary, literal
or figurative. The stewards might have been drowned, might have been put to
sleep by an opiate, might have been made drunk, might have been confounded by
an expose of their administration or a dozen other things, and the language
would apply equally well in either case. The would
all alike be mersions, baptisms. How delusive is
the position, - “One meaning, clear, precise, definite through all Greek
literature.” Any such word could expound itself. But this word cannot. Completeness
of condition is its essential demand. 29. Mersed (baptized) with much wantonness. [(Conant’s translation) “And the IO-BACCHUS was sung at
festivals and sacrifices of Bacchus, IMBATHED (BAPTIZED) with much
wantonness. ex. 151, p 72. Proclus, Chrestomathy,
XVI.] P 312 Classic
Baptism; Im-bathed with much wantonness” (Conant). Baptist translators have a remarkable penchant
for compounding the translation of baptizo as in im-merse,
im-merge, sub-merge, over-whelm and im-bathe when there is no corresponding feature in the
original. It is somewhat remarkable that the power of the dative should
assert itself as agency contrary to the tendency of the use of im-bathe to convert it into the mersing
element. CLASSIC BAPTISM INFLUENCE WITH
RHETORICAL FIGURE INFLUENCE COMPARED
TO AN OVERFLOWING WAVE [(Conant’s translations) 1. Then, therefore, might be seen
the conflict of reason and passion. For, although WHELMED (BAPTIZED) by
desire, the generous man endeavored to resist; and emerged as from a wave,
saying to himself: ‘Art thou not ashamed, Dyonisus,
a man the first in 2. But Dyonisus, a man of culture, was seized indeed by a
tempest, and was WHELMED (BAPTIZED) as to the soul; but yet he struggled to
emerge from the passion, as from a mighty wave. ex. 93, p 46. 3. For I
saw a vessel, wandering in fair weather, filled with its own tempest, and
WHELMED (BAPTIZED) in a calm. ex. 94, p 47. 4. For, as
being borne along in a troubled and unsettled state of affairs, they differ
little, or rather not at all, from those who are driven by storm at sea, but
[are born] up and down, now this way; and if they commit any even the
slightest mistake, are totally SUBMERGED (BAPTIZED). ex. 87, p 43. Dion Cassius, Roman History, XXXVIII, ch.
27. 5. And I
myself am one of those SUBMERGED (BAPTIZED) by that great wave. ex. 88, p 44.
Libanius, Epistle XXV. 6. For, as
when the rest of the tackle is toiling deep in the sea, I, as a cork above
the net, am UN-DIPPED (UN-BAPTIZED) in the brine.
ex. 62, p 30. Pindar, Pythic
Odes, II. 79, 80 (144-147).] CLASSIC BAPTISM P 278; 1...
For although mersed (baptized) by the passion, the
noble man attempted to resist; and rose up, as out of a wave. 2. But
Dionysius...was seized by a storm, and mersed (baptized) as to his soul; but yet strove to rise
above the passion, as out of a great wave. 3. I saw a
vessel wandering in pleasant weather, full of its own storm, and mersed (baptized) in a calm. 4... and
should they commit any, even the least mistake they are wholly mersed. 5. And I am of
those mersed (baptized) by that great wave. 6. I am unmersed (un-baptized) like a cork upon a net, of the
brine. (1.) In no one of
these quotations is there the shadow of a dipping. (2.) In most cases,
it is the element which moves to reach its object. A sea-wave is
irresistible. So is baptism. (3.) The point of
the figure, in no case, is either to act, or covered condition, but wholly
turns on influence, powerful influence... FIGURE WORN OUT BY
CONSTANT USE; These passages receive vividness and force from the rhetorical
embellishment. For this purpose appeal is made to those physical facts which
give origin to the word in its literal use, and which serve to illuminate its
tropical (figurative) use. The number of passages is not large. Words which
pass from a primary to a secondary use, and are in daily employ lay aside
their rhetorical character and become purely prosaic in their import. The
secondary meaning becomes as simple, direct, stripped of ornament and unfigurative as in the primary use...(Even)
Dr. Carson says: “Very many of the words of every language have received a
metaphorical application; but when custom has assigned this as their
appropriate meaning, they are not to be considered as figures of speech.”...
These statements and definitions justify the position that any word which, in
secondary use, has secured a well-defined meaning of daily, long-continued
use, and with great breadth of application, loses wholly its figurative
character, and must be considered simple and literal in its expression. This
is true in all respects of baptizo. We find this word used through a
thousand years, commonly, variedly and independently, as expressing a
definite meaning of its own, clearly growing out of, yet wholly distinct from
its original primary physical use. It is a noticeable fact that this Greek
word, according to Baptist writers, presents a figurative use as frequently,
if not more frequently than the literal use. Is not this extraordinary? But
this fact becomes more noticeable when we turn to bapto,
and find scarcely a single instance of figurative use in its primary meaning.
Can any explanation be given of this very diverse usage of these two words,
which, we are told, are of entirely the same value? There is an explanation, and one full of meaning. There was a time
when Baptist writers gave as long a list of cases of the figurative use of bapto as they now give of baptizo. How has
that great cloud of figures been dissipated? By the admission that they had
made a mistake in denying to bapto a
secondary meaning; and thus, had been compelled to resort to figure to
expound difficulties, which, even by all the help of figure, Carson
says...were “very clumsily got over.” This history is repeating itself. By
denying a secondary use to baptizo resorting to figure as often as to
fact has been necessary; seeking for help to get over difficulties, which,
after all, are not got over, and the failure brings out the clumsiness of the
attempt into the boldest relief. When baptizo is acknowledged to have
a secondary use it will be found to have but little more figure about it than
has bapto. CLASSIC BAPTISM BAPTISM WITH
INFLUENCE INTUSPOSITION WITH
INFLUENCE The blood
boiling up, through great force, often overflows the veins, and flowing round
the head within, merses the breathing (passage) of
the intellect. [(Conant’s translation) “For the blood when quite young,
and boiling up through intense vigor, often overflows the veins, and flooding
the head within, WHELMS (BAPTIZES) the passage of the reason.” ex. 56, p 26.
Achilles Tatius; Clitophon
and Leucippe, IV. ch. 10.] P 260; This is the
case of a person who has fallen down, in a state of unconsciousness. “Whelm”
(Conant). This translation ignores “the act of
baptism.” The act was “flowing round” (perikluzo),
which is materially different than dip. Such cases show how vain is the
attempt to fasten on the baptizo the form of any act, whatever, by
which an object is put into a fluid element; and no less, any attempt to
stamp it with the form of any movement by which a fluid is brought upon its
object. It is only surprising that such an attempt should ever have been made
... CLASSIC BAPTISM Why do some,
being alarmed, die? Because the physical power fleeing, overmuch, into the
depth, with the blood, all at once sub-merses and
quenches the natural and vital warmth which is at the heart, and causes
death. [(Conant’s translation) “Why is it that some die of
fright? Because the physical force, fleeing too much into the depth [of the
body] along with the blood, at once WHELMS (BAPTIZES) and quenches the native
and vital warmth at the heart, and brings on dissolution.” ex. 159, p 78.
Alexander of Aphrodisias, Medical and Physical
Problems, P 260; The act of
baptism is the same with the preceding, - flowing of the blood...The point of
special interest in this passage is the unanswerable proof which it
furnishes, that a heated body may be “quenched” by pouring, or in any other
way, bring water over a heated mass. The vital warmth was baptized and
quenched by blood pouring over it. Baptist writers have ever insisted...that
there was but one way in which the heated metals could be quenched by
baptism, and that was by dipping them into water. This error is here made
patent. The mode which is orthodox for baptizing the vital warmth is equally
orthodox for baptizing heated metal. |