-- Oct 3, 1841
[Joseph Smith Sermon] Sunday 3rd, A. M. Conference assembled and was called to order by President Marks, and divine service commenced by the choir singing Hymn 274, and prayer by Br. H. C. Kimball.
President Joseph Smith, by request of some of the Twelve, gave instructions on the doctrine of Baptism for the Dead; which was listened to with intense interest by the large assembly. The speaker presented "Baptism for the Dead" as the only way that men can appear as saviors on mount Zion. The proclamation of the first principles of the gospel was a means of salvation to men individually, and it was the truth, not men that saved them; but men, by actively engaging in rites of salvation substitutionally, became instrumental in bringing multitudes of their kin into the kingdom of God. He explained a difference between an angel and a ministering spirit; the one a resurrected or translated body, with its spirit, ministering to embodied spirits--the other a disembodied spirit, visiting and ministering to disembodied spirits. Jesus Christ became a ministering spirit, while his body laying in the sepulchre, to the spirits in prison; to fulfil an important part of his mission, witho
utwhich he could not have perfected his work or entered into his rest. After his resurrection, he appeared as an angel to his disciples &c. Translated bodies cannot enter into rest until they have undergone a change equivalent to death. Translated bodies are designed for future missions. The angel that appeared to John on the Isle of Patmos was a translated or resurrected body. --Jesus Christ went in body, after his resurrection, to minister to translated and resurrected bodies. There has been a chain of authority and power from Adam down to the present time. The only way to obtain truth and wisdom, is not to ask it from books, but to go to God in prayer and obtain divine teaching. It is no more incredible that God should save the dead, than that he should raise the dead. There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world,
nor inthe world to come. There is a way to release the spirit of the dead; that is, by the power and authority of the Priesthood--by binding and loosing on earth.
This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses.
For illustration the speaker presented, by supposition, the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. One dies, and is buried, having never heard the gospel of reconciliation, to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become a partaker of glory, and the other be consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, "none! none none" Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption. The speaker then answered the objections urged against the Latter Day Saints for notadmitt
ing the validity of sectarian baptism, and for withholding fellowship from sectarian churches. It was like putting new wine into old bottles and putting old wine into new bottles. What, new revelations in the old churches! New revelations knock out the bottom of their bottomless pit. New wine into old bottles!--the bottles burst and the wine runs out. What, Sadducees in the new church! Old wine in new leathern bottles will leak through the pores and escape; so the Sadducee saints mock at authority, kick out of the traces, and run to the mountains of perdition, leaving the long echo of their braying behind them.The speaker then contrasted the charity of the sects, in denouncing all who disagree with them in opinion, and in joining in persecuting the saints, with the faith of the saints, who believe that even such may be saved in this world and in the world to come, (murderers and apostates excepted.)
This doctrine, he said, presented in a clear light, the wisdom and mercy of God, in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation.
The dispensation of the fulness of times will bring to light the things that have been revealed in all former dispensations, also other things that have not been before revealed. He shall send Elijah the prophet &c., and restore all things in Christ.
The speaker then announced, "There shall be no more baptisms for the dead, until the ordinance can be attended to in the font of the Lord's House; and the church shall not hold another general conference, until they can meet in said house. For thus saith the Lord!" [Times and Seasons 2 (15 October 1841): 577-78] (1)
-- Oct 8, 1841
[Brigham Young] --8-- I attended the dedication of the baptismal font in the Lord's House; President Smith called upon me to offer the dedicatory prayer. This is the first font erected and dedicated for the baptism for the dead in this dispensation. (2)
1 - The Words of Joseph Smith by Joseph Smith by Andrew F. Ehat and Lyndon W. Cook
2 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History