-- Sep 6, 1842
Section 128, Place: Nauvoo, Hancock County, Illinois.
Historical Note: See Historical Note for section 127. Wilford Woodruff recorded in his journal the difficulties that the Prophet was encountering at the time he authored sections 127 and 128. Although the "spirit of persecution" prevailed, said Elder Woodruff, "yet the Lord is with him.".
President Joseph Smith has been much persecuted of late by being hunted & sought for by Sheriffs & officers from Missouri & Illinois by the orders of Governors Reynolds & Carlin under pretense of taking him to Missouri to try him for being accessory to the shooting of ex Gov Bogg but it is no more or less than the spirit of persecution But though Joseph has been deprived of the privilege of appearing openly & deprived of the society of his own family Because Sheriffs are hunting him to destroy him without cause Yet the Lord is with him as he was upon the Isle of Patmos with John. Joseph has presented the Church of late with some glorious principles from the Lord concerning Baptism for the dead & other interesting subjects, he has appeared occasionally in the midst of the Saints which has been a great comfort to the Saints.
Publication Note. Section 128 was first published in the Times and Seasons (1 October 1842) and was included as section 106 in the 1844 edition of the Doctrine and Covenants. (1)
SECTION 128
An epistle from Joseph Smith the Prophet to The Church of Jesus Christ of Latter-day Saints, containing further directions on baptism for the dead; dated at Nauvoo, Illinois, September 6, 1842. HC 5: 148–153.
1–5, Local and general recorders must certify to the fact of baptisms for the dead; 6–9, Their records are binding and recorded on earth and in heaven; 10–14, The baptismal font is a similitude of the grave; 15–17, Elijah restored power relative to baptism for the dead; 18–21, All of the keys, powers, and authorities of past dispensations have been restored; 22–25, Glad and glorious tidings acclaimed for the living and the dead.
1 AS I stated to you in my letter before I left my place, that I would write to you from time to time and give you information in relation to many subjects, I now resume the subject of the baptism for the dead, as that subject seems to occupy my mind, and press itself upon my feelings the strongest, since I have been pursued by my enemies.
2 I wrote a few words of revelation to you concerning a recorder. I have had a few additional views in relation to this matter, which I now certify. That is, it was declared in my former letter that there should be a recorder, who should be eye-witness, and also to hear with his ears, that he might make a record of a truth before the Lord.
3 Now, in relation to this matter, it would be very difficult for one recorder to be present at all times, and to do all the business. To obviate this difficulty, there can be a recorder appointed in each ward of the city, who is well qualified for taking accurate minutes; and let him be very particular and precise in taking the whole proceedings, certifying in his record that he saw with his eyes, and heard with his ears, giving the date, and names, and so forth, and the history of the whole transaction; naming also some three individuals that are present, if there be any present, who can at any time when called upon certify to the same, that in the mouth of two or three witnesses every word may be established.
4 Then, let there be a general recorder, to whom these other records can be handed, being attended with certificates over their own signatures, certifying that the record they have made is true. Then the general church recorder can enter the record on the general church book, with the certificates and all the attending witnesses, with his own statement that he verily believes the above statement and records to be true, from his knowledge of the general character and appointment of those men by the church. And when this is done on the general church book, the record shall be just as holy, and shall answer the ordinance just the same as if he had seen with his eyes and heard with his ears, and made a record of the same on the general church book.
5 You may think this order of things to be very particular; but let me tell you that it is only to answer the will of God, by conforming to the ordinance and preparation that the Lord ordained and prepared before the foundation of the world, for the salvation of the dead who should die without a knowledge of the gospel.
6 And further, I want you to remember that John the Revelator was contemplating this very subject in relation to the dead, when he declared, as you will find recorded in Revelation 20:12—And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works.
7 You will discover in this quotation that the books were opened; and another book was opened, which was the book of life; but the dead were judged out of those things which were written in the books, according to their works; consequently, the books spoken of must be the books which contained the record of their works, and refer to the records which are kept on the earth. And the book which was the book of life is the record which is kept in heaven; the principle agreeing precisely with the doctrine which is commanded you in the revelation contained in the letter which I wrote to you previous to my leaving my place—that in all your recordings it may be recorded in heaven.
8 Now, the nature of this ordinance consists in the power of the priesthood, by the revelation of Jesus Christ, wherein it is granted that whatsoever you bind on earth shall be bound in heaven, and whatsoever you loose on earth shall be loosed in heaven. Or, in other words, taking a different view of the translation, whatsoever you record on earth shall be recorded in heaven, and whatsoever you do not record on earth shall not be recorded in heaven; for out of the books shall your dead be judged, according to their own works, whether they themselves have attended to the ordinances in their own propria persona, or by the means of their own agents, according to the ordinance which God has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead.
9 It may seem to some to be a very bold doctrine that we talk of—a power which records or binds on earth and binds in heaven. Nevertheless, in all ages of the world, whenever the Lord has given a dispensation of the priesthood to any man by actual revelation, or any set of men, this power has always been given. Hence, whatsoever those men did in authority, in the name of the Lord, and did it truly and faithfully, and kept a proper and faithful record of the same, it became a law on earth and in heaven, and could not be annulled, according to the decrees of the great Jehovah. This is a faithful saying. Who can hear it?
10 And again, for the precedent, Matthew 16:18, 19: And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.
11 Now the great and grand secret of the whole matter, and the summum bonum of the whole subject that is lying before us, consists in obtaining the powers of the Holy Priesthood. For him to whom these keys are given there is no difficulty in obtaining a knowledge of facts in relation to the salvation of the children of men, both as well for the dead as for the living.
12 Herein is glory and honor, and immortality and eternal life—The ordinance of baptism by water, to be immersed therein in order to answer to the likeness of the dead, that one principle might accord with the other; to be immersed in the water and come forth out of the water is in the likeness of the resurrection of the dead in coming forth out of their graves; hence, this ordinance was instituted to form a relationship with the ordinance of baptism for the dead, being in likeness of the dead.
13 Consequently, the baptismal font was instituted as a similitude of the grave, and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead, and that all things may have their likeness, and that they may accord one with another—that which is earthly conforming to that which is heavenly, as Paul hath declared, 1 Corinthians 15:46, 47, and 48:
14 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as are the records on the earth in relation to your dead, which are truly made out, so also are the records in heaven. This, therefore, is the sealing and binding power, and, in one sense of the word, the keys of the kingdom, which consist in the key of knowledge.
15 And now, my dearly beloved brethren and sisters, let me assure you that these are principles in relation to the dead and the living that cannot be lightly passed over, as pertaining to our salvation. For their salvation is necessary and essential to our salvation, as Paul says concerning the fathers—that they without us cannot be made perfect—neither can we without our dead be made perfect.
16 And now, in relation to the baptism for the dead, I will give you another quotation of Paul, 1 Corinthians 15:29: Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?
17 And again, in connection with this quotation I will give you a quotation from one of the prophets, who had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this most glorious of all subjects belonging to the everlasting gospel, namely, the baptism for the dead; for Malachi says, last chapter, verses 5th and 6th: Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.
18 I might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands. It is sufficient to know, in this case, that the earth will be smitten with a curse unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other—and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed from the days of Adam even to the present time. And not only this, but those things which never have been revealed from the foundation of t
he world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this, the dispensation of the fulness of times.
19 Now, what do we hear in the gospel which we have received? A voice of gladness! A voice of mercy from heaven; and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy. How beautiful upon the mountains are the feet of those that bring glad tidings of good things, and that say unto Zion: Behold, thy God reigneth! As the dews of Carmel, so shall the knowledge of God descend upon them!
20 And again, what do we hear? Glad tidings from Cumorah! Moroni, an angel from heaven, declaring the fulfilment of the prophets—the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca county, declaring the three witnesses to bear record of the book! The voice of Michael on the banks of the Susquehanna, detecting the devil when he appeared as an angel of light! The voice of Peter, James, and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times!
21 And again, the voice of God in the chamber of old Father Whitmer, in Fayette, Seneca county, and at sundry times, and in divers places through all the travels and tribulations of this Church of Jesus Christ of Latter-day Saints! And the voice of Michael, the archangel; the voice of Gabriel, and of Raphael, and of divers angels, from Michael or Adam down to the present time, all declaring their dispensation, their rights, their keys, their honors, their majesty and glory, and the power of their priesthood; giving line upon line, precept upon precept; here a little, and there a little; giving us consolation by holding forth that which is to come, confirming our hope!
22 Brethren, shall we not go on in so great a cause? Go forward and not backward. Courage, brethren; and on, on to the victory! Let your hearts rejoice, and be exceedingly glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained, before the world was, that which would enable us to redeem them out of their prison; for the prisoners shall go free.
23 Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your Eternal King! And ye rivers, and brooks, and rills, flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy! And let the sun, moon, and the morning stars sing together, and let all the sons of God shout for joy! And let the eternal creations declare his name forever and ever! And again I say, how glorious is the voice we hear from heaven, proclaiming in our ears, glory, and salvation, and honor, and immortality, and eternal life; kingdoms, principalities, and powers!
24 Behold, the great day of the Lord is at hand; and who can abide the day of his coming, and who can stand when he appeareth? For he is like a refinerÂ's fire, and like fullerÂ's soap; and he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Let us, therefore, as a church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in his holy temple, when it is finished, a book containing the records of our dead, which shall be worthy of all acceptation.
25 Brethren, I have many things to say to you on the subject; but shall now close for the present, and continue the subject another time. I am, as ever, your humble servant and never deviating friend,
Joseph Smith. (2)
Footnotes:
1 - Cook, Lyndon, Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, http://amzn.to/RevelationsofJosephSmith
2 - Doctrine and Covenants
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Sep 1, 1842
-- Sep 1, 1842
Section 127, Place: Nauvoo, Hancock County, Illinois.
Historical Note: Sections 127 and 128 consist of two letters dictated by Joseph Smith on Thursday, 1 September, and Tuesday, 6 September, 1842. These two letters, written in the hand of William Clayton, were addressed to "all the Saints in Nauvoo" at a time when the Prophet was making few public appearances because of threats of unlawful arrest. Governor Carlin of Illinois, responding to a demand from the governor of Missouri, issued a warrant for Joseph Smith's arrest as an accessory before the fact in an assault with intent to kill Lilburn W. Boggs, ex-governor of Missouri. Having been arrested but temporarily released on 8 August 1842, the Prophet remained "in retirement" to avoid reapprehension. It was not until 5 January 1843 that Joseph Smith was formally discharged from this arrest.
The letters concern themselves with salvation for the dead, a subject of much interest and discussion in 1842. Baptism for the dead was first publicly announced on 15 August 1840 at the funeral of Seymour Brunson. Immediately after the announcement of the new doctrine, Church members began performing proxy baptisms in the Mississippi River and in local streams. While those administering these vicarious ordinances in 1840 were not without authority, the actions were not recorded; consequently the baptisms were later repeated. On 3 October 1841 Joseph Smith declared, "There shall be no more baptisms for the dead, until the ordinances can be attended to in the Lord's House. . . . For thus saith the Lord." Baptisms for the dead in the Nauvoo Temple were first performed on Sunday, 21 November 1841. With few exceptions, endowments and sealings for the dead were first administered in the St. George, Utah, Temple.
On 31 August 1842, while addressing members of the Female Relief Society in Nauvoo, Joseph Smith remarked that "a few things had been manifested to him. . . respecting the baptism for the dead." Although he desired to wait "until he had opportunity to discuss the subject to greater length," the Prophet emphasized that "all persons baptiz'd for the dead must have a Recorder present, that he may be an eye-witness to testify of it. " Sections 127 and 128 both give special attention to the matter of having witnesses and recorders for the work of the dead.
Publication Note. Section 127 was first published in the Times and Seasons (15 September 1842) and was included as section 105 in the 1844 edition of the Doctrine and Covenants. (1)
Footnotes:
1 - Cook, Lyndon, Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, http://amzn.to/RevelationsofJosephSmith
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Section 127, Place: Nauvoo, Hancock County, Illinois.
Historical Note: Sections 127 and 128 consist of two letters dictated by Joseph Smith on Thursday, 1 September, and Tuesday, 6 September, 1842. These two letters, written in the hand of William Clayton, were addressed to "all the Saints in Nauvoo" at a time when the Prophet was making few public appearances because of threats of unlawful arrest. Governor Carlin of Illinois, responding to a demand from the governor of Missouri, issued a warrant for Joseph Smith's arrest as an accessory before the fact in an assault with intent to kill Lilburn W. Boggs, ex-governor of Missouri. Having been arrested but temporarily released on 8 August 1842, the Prophet remained "in retirement" to avoid reapprehension. It was not until 5 January 1843 that Joseph Smith was formally discharged from this arrest.
The letters concern themselves with salvation for the dead, a subject of much interest and discussion in 1842. Baptism for the dead was first publicly announced on 15 August 1840 at the funeral of Seymour Brunson. Immediately after the announcement of the new doctrine, Church members began performing proxy baptisms in the Mississippi River and in local streams. While those administering these vicarious ordinances in 1840 were not without authority, the actions were not recorded; consequently the baptisms were later repeated. On 3 October 1841 Joseph Smith declared, "There shall be no more baptisms for the dead, until the ordinances can be attended to in the Lord's House. . . . For thus saith the Lord." Baptisms for the dead in the Nauvoo Temple were first performed on Sunday, 21 November 1841. With few exceptions, endowments and sealings for the dead were first administered in the St. George, Utah, Temple.
On 31 August 1842, while addressing members of the Female Relief Society in Nauvoo, Joseph Smith remarked that "a few things had been manifested to him. . . respecting the baptism for the dead." Although he desired to wait "until he had opportunity to discuss the subject to greater length," the Prophet emphasized that "all persons baptiz'd for the dead must have a Recorder present, that he may be an eye-witness to testify of it. " Sections 127 and 128 both give special attention to the matter of having witnesses and recorders for the work of the dead.
Publication Note. Section 127 was first published in the Times and Seasons (15 September 1842) and was included as section 105 in the 1844 edition of the Doctrine and Covenants. (1)
Footnotes:
1 - Cook, Lyndon, Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, http://amzn.to/RevelationsofJosephSmith
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Aug 31, 1842 - Wednesday
-- Aug 31, 1842 - Wednesday
[Relief Society] Sixteenth Meeting
of the
Society.
Grove, August 31st. <1842>
Prest. Joseph Smith opened the meeting by addressing the Society. He commenced by expressing his happiness and thankfulness for the privilege of being present on the occasion. ...
Prest. S. then remark'd that a few things had been manifested to him in his absence, respecting the baptisms for the dead, which he should communicate next sabbath if nothing should occur to prevent. ... Prest. S. said he had one remark to make respecting the baptism for the dead- to suffice for the time being, until he has opportunity to discuss the subject to greater length- that is, all persons baptiz'd for the dead must have a Recorder present, that he may be an eye-witness to testify of it. It will be necessary in the grand Council, that these things be testified- let it be attended to from this time, but if there is any lack it may be at the expense of our friends- they may not come forth &c. ... (1)
-- Sep 1, 1842
SECTION 127
An epistle from Joseph Smith the Prophet to the Latter-day Saints at Nauvoo, Illinois, containing directions on baptism for the dead; dated at Nauvoo, September 1, 1842. HC 5: 142-144.
1-4, Joseph Smith glories in persecution and tribulation; 5-12, Records must be kept relative to baptisms for the dead.
1 FORASMUCH as the Lord has revealed unto me that my enemies, both in Missouri and this State, were again in the pursuit of me; and inasmuch as they pursue me without a cause, and have not the least shadow or coloring of justice or right on their side in the getting up of their prosecutions against me; and inasmuch as their pretensions are all founded in falsehood of the blackest dye, I have thought it expedient and wisdom in me to leave the place for a short season, for my own safety and the safety of this people. I would say to all those with whom I have business, that I have left my affairs with agents and clerks who will transact all business in a prompt and proper manner, and will see that all my debts are canceled in due time, by turning out property, or otherwise, as the case may require, or as the circumstances may admit of. When I learn that the storm is fully blown over, then I will return to you again.
2 And as for the perils which I am called to pass through, they seem but a small thing to me, as the envy and wrath of man have been my common lot all the days of my life; and for what cause it seems mysterious, unless I was ordained from before the foundation of the world for some good end, or bad, as you may choose to call it. Judge ye for yourselves. God knoweth all these things, whether it be good or bad. But nevertheless, deep water is what I am wont to swim in. It all has become a second nature to me; and I feel, like Paul, to glory in tribulation; for to this day has the God of my fathers delivered me out of them all, and will deliver me from henceforth; for behold, and lo, I shall triumph over all my enemies, for the Lord God hath spoken it.
3 Let all the saints rejoice, therefore, and be exceedingly glad; for IsraelÂ's God is their God, and he will mete out a just recompense of reward upon the heads of all their oppressors.
4 And again, verily thus saith the Lord: Let the work of my temple, and all the works which I have appointed unto you, be continued on and not cease; and let your diligence, and your perseverance, and patience, and your works be redoubled, and you shall in nowise lose your reward, saith the Lord of Hosts. And if they persecute you, so persecuted they the prophets and righteous men that were before you. For all this there is a reward in heaven.
5 And again, I give unto you a word in relation to the baptism for your dead.
6 Verily, thus saith the Lord unto you concerning your dead: When any of you are baptized for your dead, let there be a recorder, and let him be eye-witness of your baptisms; let him hear with his ears, that he may testify of a truth, saith the Lord;
7 That in all your recordings it may be recorded in heaven; whatsoever you bind on earth, may be bound in heaven; whatsoever you loose on earth, may be loosed in heaven;
8 For I am about to restore many things to the earth, pertaining to the priesthood, saith the Lord of Hosts.
9 And again, let all the records be had in order, that they may be put in the archives of my holy temple, to be held in remembrance from generation to generation, saith the Lord of Hosts.
10 I will say to all the saints, that I desired, with exceedingly great desire, to have addressed them from the stand on the subject of baptism for the dead, on the following Sabbath. But inasmuch as it is out of my power to do so, I will write the word of the Lord from time to time, on that subject, and send it to you by mail, as well as many other things.
11 I now close my letter for the present, for the want of more time; for the enemy is on the alert, and as the Savior said, the prince of this world cometh, but he hath nothing in me.
12 Behold, my prayer to God is that you all may be saved. And I subscribe myself your servant in the Lord, prophet and seer of the Church of Jesus Christ of Latter-day Saints.
Joseph Smith. (2)
Footnotes:
1 - Nauvoo Relief Society Minute Book, http://josephsmithpapers.org/paperDetails/nauvoo-relief-society-minute-book
2 - Doctrine and Covenants
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
[Relief Society] Sixteenth Meeting
of the
Society.
Grove, August 31st. <1842>
Prest. Joseph Smith opened the meeting by addressing the Society. He commenced by expressing his happiness and thankfulness for the privilege of being present on the occasion. ...
Prest. S. then remark'd that a few things had been manifested to him in his absence, respecting the baptisms for the dead, which he should communicate next sabbath if nothing should occur to prevent. ... Prest. S. said he had one remark to make respecting the baptism for the dead- to suffice for the time being, until he has opportunity to discuss the subject to greater length- that is, all persons baptiz'd for the dead must have a Recorder present, that he may be an eye-witness to testify of it. It will be necessary in the grand Council, that these things be testified- let it be attended to from this time, but if there is any lack it may be at the expense of our friends- they may not come forth &c. ... (1)
-- Sep 1, 1842
SECTION 127
An epistle from Joseph Smith the Prophet to the Latter-day Saints at Nauvoo, Illinois, containing directions on baptism for the dead; dated at Nauvoo, September 1, 1842. HC 5: 142-144.
1-4, Joseph Smith glories in persecution and tribulation; 5-12, Records must be kept relative to baptisms for the dead.
1 FORASMUCH as the Lord has revealed unto me that my enemies, both in Missouri and this State, were again in the pursuit of me; and inasmuch as they pursue me without a cause, and have not the least shadow or coloring of justice or right on their side in the getting up of their prosecutions against me; and inasmuch as their pretensions are all founded in falsehood of the blackest dye, I have thought it expedient and wisdom in me to leave the place for a short season, for my own safety and the safety of this people. I would say to all those with whom I have business, that I have left my affairs with agents and clerks who will transact all business in a prompt and proper manner, and will see that all my debts are canceled in due time, by turning out property, or otherwise, as the case may require, or as the circumstances may admit of. When I learn that the storm is fully blown over, then I will return to you again.
2 And as for the perils which I am called to pass through, they seem but a small thing to me, as the envy and wrath of man have been my common lot all the days of my life; and for what cause it seems mysterious, unless I was ordained from before the foundation of the world for some good end, or bad, as you may choose to call it. Judge ye for yourselves. God knoweth all these things, whether it be good or bad. But nevertheless, deep water is what I am wont to swim in. It all has become a second nature to me; and I feel, like Paul, to glory in tribulation; for to this day has the God of my fathers delivered me out of them all, and will deliver me from henceforth; for behold, and lo, I shall triumph over all my enemies, for the Lord God hath spoken it.
3 Let all the saints rejoice, therefore, and be exceedingly glad; for IsraelÂ's God is their God, and he will mete out a just recompense of reward upon the heads of all their oppressors.
4 And again, verily thus saith the Lord: Let the work of my temple, and all the works which I have appointed unto you, be continued on and not cease; and let your diligence, and your perseverance, and patience, and your works be redoubled, and you shall in nowise lose your reward, saith the Lord of Hosts. And if they persecute you, so persecuted they the prophets and righteous men that were before you. For all this there is a reward in heaven.
5 And again, I give unto you a word in relation to the baptism for your dead.
6 Verily, thus saith the Lord unto you concerning your dead: When any of you are baptized for your dead, let there be a recorder, and let him be eye-witness of your baptisms; let him hear with his ears, that he may testify of a truth, saith the Lord;
7 That in all your recordings it may be recorded in heaven; whatsoever you bind on earth, may be bound in heaven; whatsoever you loose on earth, may be loosed in heaven;
8 For I am about to restore many things to the earth, pertaining to the priesthood, saith the Lord of Hosts.
9 And again, let all the records be had in order, that they may be put in the archives of my holy temple, to be held in remembrance from generation to generation, saith the Lord of Hosts.
10 I will say to all the saints, that I desired, with exceedingly great desire, to have addressed them from the stand on the subject of baptism for the dead, on the following Sabbath. But inasmuch as it is out of my power to do so, I will write the word of the Lord from time to time, on that subject, and send it to you by mail, as well as many other things.
11 I now close my letter for the present, for the want of more time; for the enemy is on the alert, and as the Savior said, the prince of this world cometh, but he hath nothing in me.
12 Behold, my prayer to God is that you all may be saved. And I subscribe myself your servant in the Lord, prophet and seer of the Church of Jesus Christ of Latter-day Saints.
Joseph Smith. (2)
Footnotes:
1 - Nauvoo Relief Society Minute Book, http://josephsmithpapers.org/paperDetails/nauvoo-relief-society-minute-book
2 - Doctrine and Covenants
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Mar 27, 1842
-- Mar 27, 1842
Joseph Smith speaking of baptism for the dead says, after quoting from the Bible, "If there is one word of the Lord that supports the doctrin[e] it is enough to make it a true doctrin[e]. Afterwards he goes to the bank of the Mississippi River "& Baptized all that Came unto him . . ." These are rebaptisms-baptisms for remission of sins of people who have already been baptized into the church and include apostles John Taylor and Wilford Woodruff. (1)
-- Mar 27, 1842 (Sunday)
[Joseph Smith Sermon] (Location: Grove Near Temple, Nauvoo, Hancock County, Illinois, USA
Source: Wilford Woodruff Journal -Words of Joseph Smith, 109-10) Sunday 27 This was an interesting day A large assembly met in the grove near the Temple Br Amisa Lyman addressed the assemby & made many interesting remarks. He was followed by Joseph the Seer who made some edifying remarks concerning Baptism for the dead. He said the Bible supported the doctrine "why are ye Baptized for the dead if they dead rise not &c" if their is one word of the Lord that supports the doctrin it is enough to make it a true doctrin Again if we can baptize a man in the name of the Father of the Son & of the Holy Ghost for the remission of sins it is just as much our privilege to act as an agent & be baptized for the remission of sins for & in behalf of our dead kindred who have not herd the gospel or fulness of it. (2)
-- Spring 1842
Abraham Hunsaker had his three-year-old son baptized in the temple font (3)
-- 7Apr42
[Joseph Smith Sermon] Temple and Nauvoo House
Young Men Should Go Out to Prove Themselves
Don't Listen to Rumor
Baptisms for Health and for the Dead in Temple Font Only (4)
-- Apr 7, 1842 (Thursday Afternoon)
[Joseph Smith Sermon] (Location: Grove, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1842-: 761-63 -Words of Joseph Smith, 110-11) Conference met, Pres't Joseph Smith had the several quorums put in order, and seated: he then made some very appropriate remarks concerning the duties of the church, the necessity of unity of purpose in regard to the building of the houses, and the blessings connected with doing the will of God . . . Baptisms for the dead, and for the healing of the body must be in the font, those coming into the church and those rebaptized may be done in the river.
A box should be prepared for the use of the font, that the clerk may be paid, and a book procured by the monies to be put therein by those baptized, the remainder to go to the use of the Temple. (2)
-- April 29, 1842
"with Br C. C. Rich I Baptized about one hundred for the remission of Sins the healing of the Body & the dead while Elder Young & others confirmed them as they came out of the water." [Wilford Woodruff Journal] (3)
-- May 6, 1842
Alphonso Young (in a distant branch of the church) wrote to Joseph Smith, "I have confidence that if I can be Baptized in the font I shall be healed of a hereditary disease I am, and ever have been laboring under. what is known by the name of sick head ache. I hope to be with the Saints soon." (5)
-- May 15, 1842
[Brigham Young] --15 (Sunday)-- I attended meeting at the grove, and addressed the Saints in the forenoon; Brother Woodruff preached in the afternoon. At the close of the meeting I repaired to the font, with several of the Twelve. Brothers Woodruff and Rich baptized about 100 for the remission of sins and for their dead. I confirmed those baptized, assisted by other Elders. (6)
-- Summer, 1842
James Palmer remembered the summer 1842 healing of his wife at the temple: "[She was] taken to the Baptismal font in the basement of the temple and there to be baptized for her health and that with the laying on of hands and prayer of faith she was that hour restored to health." (3)
-- Jul 27, 1842
Dissident Mormon Oliver H. Olney writes, "that when they do wrong they get rebaptized they then stand fair in the sight of God altho they have done ever so bad this is the theme amongst those that are a wallowing in the mire." (5)
Footnotes:
1 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
2 - The Woodland Institute, http://www.woodlandinstitute.com
3 - Stapley, Jonathan & Wright, Kristine, '"They Shall Be Made Whole": A History of Baptism for Health,' Journal of Mormon History, Fall 2008
4 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
5 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
6 - 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
http://lds-church-history.blogspot.com/
Joseph Smith speaking of baptism for the dead says, after quoting from the Bible, "If there is one word of the Lord that supports the doctrin[e] it is enough to make it a true doctrin[e]. Afterwards he goes to the bank of the Mississippi River "& Baptized all that Came unto him . . ." These are rebaptisms-baptisms for remission of sins of people who have already been baptized into the church and include apostles John Taylor and Wilford Woodruff. (1)
-- Mar 27, 1842 (Sunday)
[Joseph Smith Sermon] (Location: Grove Near Temple, Nauvoo, Hancock County, Illinois, USA
Source: Wilford Woodruff Journal -Words of Joseph Smith, 109-10) Sunday 27 This was an interesting day A large assembly met in the grove near the Temple Br Amisa Lyman addressed the assemby & made many interesting remarks. He was followed by Joseph the Seer who made some edifying remarks concerning Baptism for the dead. He said the Bible supported the doctrine "why are ye Baptized for the dead if they dead rise not &c" if their is one word of the Lord that supports the doctrin it is enough to make it a true doctrin Again if we can baptize a man in the name of the Father of the Son & of the Holy Ghost for the remission of sins it is just as much our privilege to act as an agent & be baptized for the remission of sins for & in behalf of our dead kindred who have not herd the gospel or fulness of it. (2)
-- Spring 1842
Abraham Hunsaker had his three-year-old son baptized in the temple font (3)
-- 7Apr42
[Joseph Smith Sermon] Temple and Nauvoo House
Young Men Should Go Out to Prove Themselves
Don't Listen to Rumor
Baptisms for Health and for the Dead in Temple Font Only (4)
-- Apr 7, 1842 (Thursday Afternoon)
[Joseph Smith Sermon] (Location: Grove, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1842-: 761-63 -Words of Joseph Smith, 110-11) Conference met, Pres't Joseph Smith had the several quorums put in order, and seated: he then made some very appropriate remarks concerning the duties of the church, the necessity of unity of purpose in regard to the building of the houses, and the blessings connected with doing the will of God . . . Baptisms for the dead, and for the healing of the body must be in the font, those coming into the church and those rebaptized may be done in the river.
A box should be prepared for the use of the font, that the clerk may be paid, and a book procured by the monies to be put therein by those baptized, the remainder to go to the use of the Temple. (2)
-- April 29, 1842
"with Br C. C. Rich I Baptized about one hundred for the remission of Sins the healing of the Body & the dead while Elder Young & others confirmed them as they came out of the water." [Wilford Woodruff Journal] (3)
-- May 6, 1842
Alphonso Young (in a distant branch of the church) wrote to Joseph Smith, "I have confidence that if I can be Baptized in the font I shall be healed of a hereditary disease I am, and ever have been laboring under. what is known by the name of sick head ache. I hope to be with the Saints soon." (5)
-- May 15, 1842
[Brigham Young] --15 (Sunday)-- I attended meeting at the grove, and addressed the Saints in the forenoon; Brother Woodruff preached in the afternoon. At the close of the meeting I repaired to the font, with several of the Twelve. Brothers Woodruff and Rich baptized about 100 for the remission of sins and for their dead. I confirmed those baptized, assisted by other Elders. (6)
-- Summer, 1842
James Palmer remembered the summer 1842 healing of his wife at the temple: "[She was] taken to the Baptismal font in the basement of the temple and there to be baptized for her health and that with the laying on of hands and prayer of faith she was that hour restored to health." (3)
-- Jul 27, 1842
Dissident Mormon Oliver H. Olney writes, "that when they do wrong they get rebaptized they then stand fair in the sight of God altho they have done ever so bad this is the theme amongst those that are a wallowing in the mire." (5)
Footnotes:
1 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
2 - The Woodland Institute, http://www.woodlandinstitute.com
3 - Stapley, Jonathan & Wright, Kristine, '"They Shall Be Made Whole": A History of Baptism for Health,' Journal of Mormon History, Fall 2008
4 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
5 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
6 - 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
http://lds-church-history.blogspot.com/
Rebaptism, Dec 28, 1841
-- Dec 28, 1841
Joseph baptizes Sidney Rigdon for his dead parents. (1)
-- Mar 20, 1842
[Brigham Young] --20 (Sunday)-- Attended meeting, and heard Joseph preach on the ordinances of the gospel and the resurrection of the dead, after which he baptized eighty in the river. I officiated with the Twelve at the font, in baptizing and confirming for the dead. We wrote a long epistle to the Saints in Europe, which was signed by ten of the Twelve, and published. (2)
On this Sunday Joseph preaches to a large congregation in the grove near the temple lot. After the sermon, he personally baptizes 80 people in the Mississippi River, including Emma Smith's nephew, the first of her family to embrace the gospel. Joseph then confirms about 50 of those people. While this is taking place, baptisms for the dead are being performed in the temple font. (1)
-- Mar 20, 1842 (Sunday Morning)
[Joseph Smith Sermon] (Location: Grove, West Side of Temple, Nauvoo, Hancock County, Illinois, USA
Source: Wilford Woodruff Journal -Words of Joseph Smith, 106-9) A large assembly of Saints gather together at an early hour to hear a discours delivered upon the Subject of Baptism by Joseph the Seer; but as a young child was dead & his corpse presented in the assembly it called for many remarks from The speaker upon death & the resurrection which were in the highest degree interesting & his remarks upon Baptism was truly glorious to the believer in Jesus Christ. The following is a brief synopsis of some of the items presented in the discours
The Speaker read the 14ch Revelations. And sayes "we have again the warning voice sounded in our midst which shows the uncertainty of human life. And in my leisure moments I have meditated upon the subject, & asked the question Why is it that infants innocent children are taken away from us especially those that seem to be most intelligent beings" Answer "This world is a vary wicked world & it is a proverb that the world grows weaker & wiser; but if it is the case the world grows more wicked & corrupt. In the early ages of the world A ritheous man & a man of God & intelligence had a better chance to do good to be received & believed than at the present day. but in these days such a man is much opposed & persecuted by most of the inhabitants of the earth & he has much sorrow to pass through, hence the Lord takes many away even in infancy that they may escape the envy of man. The sorrows & evils of this present world & they were two pure & to lovly to live on Earth, Therefore
if
rightly considered [DEL: we have, :DEL] instead of morning we have reason to rejoice, as they are delivered from evil & we shall soon have them again, What chance is their for infidelity when we are parting with our friends almost daily none at all The infidel will grasp at evry straw for help untill death stares him in the face & then his infidelity takes its flight for the realities of the eternal world are resting upon him in mighty power & when evry earthly support & prop fail him. He then sensibly feels the eternal truths of the immortality of the soul Also the doctrin of baptizing Children or sprinkling them or they must welter in Hell is a doctrin not true not supported in Holy writ & is not consistant with the Character of God The moment that Children leave this world they are taken to the bosom of Abraham The ownly difference between the old & young dying is one lives longer in heaven & Eternal light & glory than the other & was freed a little sooner from this miser
able
wicked world Notwithstanding all this glory we for a moment loose sight of it & mourn the loss but we do not mourn as those without hope. -We should take warning & not wait for the deathbed to repent- As we se the infant taken away by death, so may the youth & middle aged as well as the infant suddenly be called into eternity, Let this then proove as a warning to all not to procrastinate repentance or wait till a death bed, for it is the will of God that man should repent & serve him in health & in the strength & power of his mind in order to secure his blessings & not wait untill he is called to die.
"My intention (says the speaker) was to have treated upon the subject of Baptism, But having a case of death before us I thought it proper to refer to that subject. I will now however say a few words upon [DEL: that subject :DEL] Baptism as intended God has made certain decreas which are fixed & unalterable for instance God set the sun, the moon, the stars in the heavens, & give them their laws conditions, & bounds which they cannot pass except by his command, they all move in perfect harmony in there sphere & order & are as wonders, lights & signs unto us. The sea also has its bounds which it cannot pass God [DEL: has :DEL] set many signs in the earth as well as in heaven for instance the oaks of the forrest the fruit of the tree, the herb of the field all bear a sign that seed hath been planted there, for it is a decree of the Lord that evry tree fruit or herb baring seed should bring forth after its kind & cannot come forth after any other law or principle. upon the same
principle do I contend that Baptism is a sign ordained of God for the believer in Christ to take upon himself in order to enter into the Kingdom of God, "for except you are born of the water & the spirit you cannot enter into the Kingdom of God. Saith the Savior as It is a sign of command which God hath set for man to enter into this [DEL: kingdom of God :DEL] those who seek to enter in any other way will seek in vain for God will not receive them neither will the angels acknowledge their works as accepted, for they have not taken upon themselves those ordinances & signs which God ordained for man to receive in order to receive a celestial glory, & God has decreed that all [DEL: that :DEL] who will not obey his voice shall not escape the damnation of hell, what is the damnation of hell, to go with that society who have not obeyed his commands Baptism is a sign to God, to angels to heaven that we do the will of God & there is no other way beneath the heavens whareby God hath
ordained for man to come [DEL: to God :DEL] & any other course is in vain. God hath decreed & ordained that man should repent of all his sins & Be Baptized for the remission of his sins then he can come to God in the name of Jesus Christ in faith then we have the promise of the Holy Ghost
What is the sign of the healing of the sick? the laying on of hands, is the sign or way marked out by James & the custom of the ancient saints as ordered by the Lord & we should not obtain the blessing by pursuing any other course except the way which God has markd out. What if we should attempt to get the Holy Ghost through any other means except the sign or way which God hath appointed should we obtain it certainly not all other means would fail The Lord says do so & so & I will bless so & so their is certain key words & signs belonging to the priesthood which must be observed in order to obtain the blessings The sign of Peter was to repent & be baptized for the remission of sins, with the promise of the gift of the Holy Ghost & in no other way is the gift of the Holy Ghost obtained. Their is a difference between the Holy Ghost & the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was Baptized which was the convincing power of God unto him of the truth
of the
gospel but he could not receive the gift of the Holy Ghost untill after he was Baptized, & had he not taken this sign ordinances upon him the Holy Ghost which convinced him of the truth of God would have left him untill he obeyed those ordinances & received the gift of the Holy Ghost by the laying on of hands according to the order of God he could not have healed the sick or command an evil spirit to come out of a man & it obey him, for the spirit might say to him as he did to the sons of Scava Peter I know & Christ I know but who are ye
It matereth not whether we live long or short after we come to a knowledge of these principles & obey them, I know that all men will be damned if they do not come in the way which God has appointed.
As concerning the resurrection I will merly say that all men will come from the grave as they lie down, whether old or young their will not be added unto their stature one cubit neither taken from it. All being raised by the power of God having the spirit of God in their bodies & not blood Children will be enthroned in the presence of God & the Lamb with bodies of the same stature that were on earth, Having been redeemed by the Blood of the Lamb they will there enjoy a fulness of that light Glory & intelligence which is received in the celestial kingdom of God "blessed are the dead who die in the Lord, for they rest from their labours & their works do follow them
The speaker before closing called upon the vast assembly before him to humble themselves in faith before God & in mighty prayer & fasting to call upon his Holy name untill the elements were purified over our heads & the earth sanctified under our feet that the inhabitants of this city may escape the power of the disease pestilence & destroyer that rideth upon the face of the earth & that the holy spirit of God may rest upon this vast multitude
At the close of the meetg President Smith informed the congregation that he should attend to the ordinance of Baptism in the [DEL: his to :DEL] river near his house at 2 oclock. (3)
Footnotes:
1 - Conkling, Christopher J., Joseph Smith Chronology
2 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).
3 - The Woodland Institute, http://www.woodlandinstitute.com
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Joseph baptizes Sidney Rigdon for his dead parents. (1)
-- Mar 20, 1842
[Brigham Young] --20 (Sunday)-- Attended meeting, and heard Joseph preach on the ordinances of the gospel and the resurrection of the dead, after which he baptized eighty in the river. I officiated with the Twelve at the font, in baptizing and confirming for the dead. We wrote a long epistle to the Saints in Europe, which was signed by ten of the Twelve, and published. (2)
On this Sunday Joseph preaches to a large congregation in the grove near the temple lot. After the sermon, he personally baptizes 80 people in the Mississippi River, including Emma Smith's nephew, the first of her family to embrace the gospel. Joseph then confirms about 50 of those people. While this is taking place, baptisms for the dead are being performed in the temple font. (1)
-- Mar 20, 1842 (Sunday Morning)
[Joseph Smith Sermon] (Location: Grove, West Side of Temple, Nauvoo, Hancock County, Illinois, USA
Source: Wilford Woodruff Journal -Words of Joseph Smith, 106-9) A large assembly of Saints gather together at an early hour to hear a discours delivered upon the Subject of Baptism by Joseph the Seer; but as a young child was dead & his corpse presented in the assembly it called for many remarks from The speaker upon death & the resurrection which were in the highest degree interesting & his remarks upon Baptism was truly glorious to the believer in Jesus Christ. The following is a brief synopsis of some of the items presented in the discours
The Speaker read the 14ch Revelations. And sayes "we have again the warning voice sounded in our midst which shows the uncertainty of human life. And in my leisure moments I have meditated upon the subject, & asked the question Why is it that infants innocent children are taken away from us especially those that seem to be most intelligent beings" Answer "This world is a vary wicked world & it is a proverb that the world grows weaker & wiser; but if it is the case the world grows more wicked & corrupt. In the early ages of the world A ritheous man & a man of God & intelligence had a better chance to do good to be received & believed than at the present day. but in these days such a man is much opposed & persecuted by most of the inhabitants of the earth & he has much sorrow to pass through, hence the Lord takes many away even in infancy that they may escape the envy of man. The sorrows & evils of this present world & they were two pure & to lovly to live on Earth, Therefore
if
rightly considered [DEL: we have, :DEL] instead of morning we have reason to rejoice, as they are delivered from evil & we shall soon have them again, What chance is their for infidelity when we are parting with our friends almost daily none at all The infidel will grasp at evry straw for help untill death stares him in the face & then his infidelity takes its flight for the realities of the eternal world are resting upon him in mighty power & when evry earthly support & prop fail him. He then sensibly feels the eternal truths of the immortality of the soul Also the doctrin of baptizing Children or sprinkling them or they must welter in Hell is a doctrin not true not supported in Holy writ & is not consistant with the Character of God The moment that Children leave this world they are taken to the bosom of Abraham The ownly difference between the old & young dying is one lives longer in heaven & Eternal light & glory than the other & was freed a little sooner from this miser
able
wicked world Notwithstanding all this glory we for a moment loose sight of it & mourn the loss but we do not mourn as those without hope. -We should take warning & not wait for the deathbed to repent- As we se the infant taken away by death, so may the youth & middle aged as well as the infant suddenly be called into eternity, Let this then proove as a warning to all not to procrastinate repentance or wait till a death bed, for it is the will of God that man should repent & serve him in health & in the strength & power of his mind in order to secure his blessings & not wait untill he is called to die.
"My intention (says the speaker) was to have treated upon the subject of Baptism, But having a case of death before us I thought it proper to refer to that subject. I will now however say a few words upon [DEL: that subject :DEL] Baptism as intended God has made certain decreas which are fixed & unalterable for instance God set the sun, the moon, the stars in the heavens, & give them their laws conditions, & bounds which they cannot pass except by his command, they all move in perfect harmony in there sphere & order & are as wonders, lights & signs unto us. The sea also has its bounds which it cannot pass God [DEL: has :DEL] set many signs in the earth as well as in heaven for instance the oaks of the forrest the fruit of the tree, the herb of the field all bear a sign that seed hath been planted there, for it is a decree of the Lord that evry tree fruit or herb baring seed should bring forth after its kind & cannot come forth after any other law or principle. upon the same
principle do I contend that Baptism is a sign ordained of God for the believer in Christ to take upon himself in order to enter into the Kingdom of God, "for except you are born of the water & the spirit you cannot enter into the Kingdom of God. Saith the Savior as It is a sign of command which God hath set for man to enter into this [DEL: kingdom of God :DEL] those who seek to enter in any other way will seek in vain for God will not receive them neither will the angels acknowledge their works as accepted, for they have not taken upon themselves those ordinances & signs which God ordained for man to receive in order to receive a celestial glory, & God has decreed that all [DEL: that :DEL] who will not obey his voice shall not escape the damnation of hell, what is the damnation of hell, to go with that society who have not obeyed his commands Baptism is a sign to God, to angels to heaven that we do the will of God & there is no other way beneath the heavens whareby God hath
ordained for man to come [DEL: to God :DEL] & any other course is in vain. God hath decreed & ordained that man should repent of all his sins & Be Baptized for the remission of his sins then he can come to God in the name of Jesus Christ in faith then we have the promise of the Holy Ghost
What is the sign of the healing of the sick? the laying on of hands, is the sign or way marked out by James & the custom of the ancient saints as ordered by the Lord & we should not obtain the blessing by pursuing any other course except the way which God has markd out. What if we should attempt to get the Holy Ghost through any other means except the sign or way which God hath appointed should we obtain it certainly not all other means would fail The Lord says do so & so & I will bless so & so their is certain key words & signs belonging to the priesthood which must be observed in order to obtain the blessings The sign of Peter was to repent & be baptized for the remission of sins, with the promise of the gift of the Holy Ghost & in no other way is the gift of the Holy Ghost obtained. Their is a difference between the Holy Ghost & the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was Baptized which was the convincing power of God unto him of the truth
of the
gospel but he could not receive the gift of the Holy Ghost untill after he was Baptized, & had he not taken this sign ordinances upon him the Holy Ghost which convinced him of the truth of God would have left him untill he obeyed those ordinances & received the gift of the Holy Ghost by the laying on of hands according to the order of God he could not have healed the sick or command an evil spirit to come out of a man & it obey him, for the spirit might say to him as he did to the sons of Scava Peter I know & Christ I know but who are ye
It matereth not whether we live long or short after we come to a knowledge of these principles & obey them, I know that all men will be damned if they do not come in the way which God has appointed.
As concerning the resurrection I will merly say that all men will come from the grave as they lie down, whether old or young their will not be added unto their stature one cubit neither taken from it. All being raised by the power of God having the spirit of God in their bodies & not blood Children will be enthroned in the presence of God & the Lamb with bodies of the same stature that were on earth, Having been redeemed by the Blood of the Lamb they will there enjoy a fulness of that light Glory & intelligence which is received in the celestial kingdom of God "blessed are the dead who die in the Lord, for they rest from their labours & their works do follow them
The speaker before closing called upon the vast assembly before him to humble themselves in faith before God & in mighty prayer & fasting to call upon his Holy name untill the elements were purified over our heads & the earth sanctified under our feet that the inhabitants of this city may escape the power of the disease pestilence & destroyer that rideth upon the face of the earth & that the holy spirit of God may rest upon this vast multitude
At the close of the meetg President Smith informed the congregation that he should attend to the ordinance of Baptism in the [DEL: his to :DEL] river near his house at 2 oclock. (3)
Footnotes:
1 - Conkling, Christopher J., Joseph Smith Chronology
2 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).
3 - The Woodland Institute, http://www.woodlandinstitute.com
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, October 12, 1841
-- October 12, 1841
Epistle from the Twelve regarding the Nauvoo temple makes first reference to baptisms for health. "The time has come when the great Jehovah would have a resting place on earth, a habitation for his chosen, where his law shall be revealed, and his servants be endued [endowed] from on high, to bring together the honest in heart from the four winds; where the saints may enter the Baptismal Font for their dead relations ... a place, over which the heavenly messengers may watch and trouble the waters as in days of old, so that when the sick are put therein they shall be made whole." (1)
-- Oct 21, 1841
[Brigham Young] --21 (Sunday)-- Brothers Hyrum Smith and John Taylor preached. At 4 p.m., Brothers Kimball, Taylor and I baptized about forty persons in the font, for the dead; Brothers Richards, Woodruff and George A. Smith confirming. These were the first baptisms for the dead in the font. (2)
-- Oct 31, 1841
[Nauvoo Temple] Hyrum Smith wrote a letter to the Saints living in Kirtland counseling them to come to Nauvoo. His letter also contained the following revelation: "There shall not be a general assembly for a general conference assembled together until the House of the Lord and baptismal font shall be finished, and if we are not diligent the church shall be rejected and their dead also, 'saith the Lord.'" (3)
-- Nov 8, 1841
The first temple baptismal font is dedicated. The first ordinance is a baptism for the dead, with Young as officiator and Reuben McBride as proxy. The second ordinance is a baptism for health which heals Samuel Rolfe within the week. Four temples would eventually perform 22,403 baptisms for health from 1877 through 1893. (4)
[Nauvoo Temple] At 5 P.M. Brigham Young, acting under Joseph Smith's direction, dedicated the font, which was centered in the basement. The font was enclosed by a temporary frame structure of oak clapboard, its roof being low enough for the timbers of the first floor to be laid above it, so that ordinances could be administered in it, even as work on the Temple progressed, "It [the font] is constructed of pine timber, and put togther of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the molding of the cap and base are formed of beautiful carved work. A flight of stairs in the north and south side leads up and down into the basin, guarded by a side railing. The font stands upon twelve oxen, for on each side and two at each end, their heads, shoulders, and fore legs projecting out from under the font; they are carved out of pine plank, glued togther, and copied after the most beautiful five-year-old steer that could be found in the country; the horns were formed after the most perfect horn that could be procured." The font proved to be temporary, as a more durable stone one would later replace it.
Water for the font came from a well dug in the east end of the basement. Hiram Oaks and Jess McCarrol dug this well through ten feet of solid work before striking water. Oaks reported that "when they struck water they lost the drill and water spirted up with great force." He placed his hat over the hole until McCarrol stopped the flow with a wooden plug. (3)
-- November 21, 1841
The Twelve "repaired to the Baptismal Font in the Temple for the purpose of Baptizing for the dead, for the remision of Sins & for healing." [Wilford Woodruff Journal] (1)
-- Nov 21, 1841
Baptisms for the dead commence in the Nauvoo Temple. Brigham Young and others of the Twelve baptize 40 persons for the dead. (5)
-- Dec 13, 1841
Joseph records the history of an anti-Mormon society that has caused troubles in Warsaw, Ill. The Twelve draw up an epistle concerning baptism for the dead. (5)
Footnotes:
1 - Stapley, Jonathan & Wright, Kristine, '"They Shall Be Made Whole": A History of Baptism for Health,' Journal of Mormon History, Fall 2008
2 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).
3 - Brown, Lisle (compiler), Chronology of the Construction, Destruction and Reconstruction of the Nauvoo Temple
4 - Quinn, D. Michael, The Mormon Hierarchy: Origins of Power, Appendix 7: Selected Chronology of the Church of Jesus Christ of Latter-day Saints, 1830-47, http://amzn.to/origins-power
5 - Conkling, Christopher J., Joseph Smith Chronology
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Epistle from the Twelve regarding the Nauvoo temple makes first reference to baptisms for health. "The time has come when the great Jehovah would have a resting place on earth, a habitation for his chosen, where his law shall be revealed, and his servants be endued [endowed] from on high, to bring together the honest in heart from the four winds; where the saints may enter the Baptismal Font for their dead relations ... a place, over which the heavenly messengers may watch and trouble the waters as in days of old, so that when the sick are put therein they shall be made whole." (1)
-- Oct 21, 1841
[Brigham Young] --21 (Sunday)-- Brothers Hyrum Smith and John Taylor preached. At 4 p.m., Brothers Kimball, Taylor and I baptized about forty persons in the font, for the dead; Brothers Richards, Woodruff and George A. Smith confirming. These were the first baptisms for the dead in the font. (2)
-- Oct 31, 1841
[Nauvoo Temple] Hyrum Smith wrote a letter to the Saints living in Kirtland counseling them to come to Nauvoo. His letter also contained the following revelation: "There shall not be a general assembly for a general conference assembled together until the House of the Lord and baptismal font shall be finished, and if we are not diligent the church shall be rejected and their dead also, 'saith the Lord.'" (3)
-- Nov 8, 1841
The first temple baptismal font is dedicated. The first ordinance is a baptism for the dead, with Young as officiator and Reuben McBride as proxy. The second ordinance is a baptism for health which heals Samuel Rolfe within the week. Four temples would eventually perform 22,403 baptisms for health from 1877 through 1893. (4)
[Nauvoo Temple] At 5 P.M. Brigham Young, acting under Joseph Smith's direction, dedicated the font, which was centered in the basement. The font was enclosed by a temporary frame structure of oak clapboard, its roof being low enough for the timbers of the first floor to be laid above it, so that ordinances could be administered in it, even as work on the Temple progressed, "It [the font] is constructed of pine timber, and put togther of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the molding of the cap and base are formed of beautiful carved work. A flight of stairs in the north and south side leads up and down into the basin, guarded by a side railing. The font stands upon twelve oxen, for on each side and two at each end, their heads, shoulders, and fore legs projecting out from under the font; they are carved out of pine plank, glued togther, and copied after the most beautiful five-year-old steer that could be found in the country; the horns were formed after the most perfect horn that could be procured." The font proved to be temporary, as a more durable stone one would later replace it.
Water for the font came from a well dug in the east end of the basement. Hiram Oaks and Jess McCarrol dug this well through ten feet of solid work before striking water. Oaks reported that "when they struck water they lost the drill and water spirted up with great force." He placed his hat over the hole until McCarrol stopped the flow with a wooden plug. (3)
-- November 21, 1841
The Twelve "repaired to the Baptismal Font in the Temple for the purpose of Baptizing for the dead, for the remision of Sins & for healing." [Wilford Woodruff Journal] (1)
-- Nov 21, 1841
Baptisms for the dead commence in the Nauvoo Temple. Brigham Young and others of the Twelve baptize 40 persons for the dead. (5)
-- Dec 13, 1841
Joseph records the history of an anti-Mormon society that has caused troubles in Warsaw, Ill. The Twelve draw up an epistle concerning baptism for the dead. (5)
Footnotes:
1 - Stapley, Jonathan & Wright, Kristine, '"They Shall Be Made Whole": A History of Baptism for Health,' Journal of Mormon History, Fall 2008
2 - Manuscript History of Brigham Young, 1801-1844, ed. Elden Jay Watson (Salt Lake City: Smith Secretarial Service, 1968).
3 - Brown, Lisle (compiler), Chronology of the Construction, Destruction and Reconstruction of the Nauvoo Temple
4 - Quinn, D. Michael, The Mormon Hierarchy: Origins of Power, Appendix 7: Selected Chronology of the Church of Jesus Christ of Latter-day Saints, 1830-47, http://amzn.to/origins-power
5 - Conkling, Christopher J., Joseph Smith Chronology
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Oct 3, 1841
-- 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)
Footnotes:
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
http://lds-church-history.blogspot.com/
[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)
Footnotes:
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
http://lds-church-history.blogspot.com/
Rebaptism, 9May41
-- 9May41
[Joseph Smith Sermon] Clayton JournalNeibaur Journal Joseph preached on his side [of the river-Clayton lived on the Iowa side] on baptism for the dead .
Fine day. Elder Joseph Smith preached from 9th Romans on the principles of Election. (1)
-- May 9, 1841. Sunday.
[William Clayton Journal] Joseph preached on his side on baptism for the dead (see Record). Afterwards a number was baptized both for remission of sins and for the dead. I was baptized first for myself and then for my Grandfather Thomas and Grandmother Ellen Clayton, Grandmother Mary [Critchley] and Aunt Elizabeth Beurdwood. (2)
-- Jul 1, 1841
[Nauvoo Temple] The Times and Seasons reported on the progress towards erecting the baptismal font: "The font is intended to be supported by twelve oxen, several of which are in the state of forwardness, and are certainly good representations of the animal, and do great credit to the mechanics carving the same. It is intended to overlay them with gold, and when finished will have a very grand appearance indeed."
Prior to this day William Weeks had drawn up plans for the font, which Joseph Smith approved. Weeks reported that the font, which would be constructed of wood, would be in the east end of the basement. Weeks began to work on the oxen. Joseph Smith "approved and accepted a draft for the font, made by Brother Wm Weeks."
Apparently during the initial work on the basement area, workmen dug a ten-foot deep well in the western end of the basement, but apparently it proved inadequate and was not used; it was replaced by a deeper well in the eastern end of the basement. The St. Louis Morning Missouri Republican reported in its 24 Sep 1846 issue the discovery of the western well in a room "under the portico of the Temple..., and situated in a room to which there was no entrance except by an opening made in the floor [above]." (3)
-- Jul 4, 1841
A certificate reads "Catharine Fory renewed her covenant with the Lord, and was baptised in behalf of ..." (4)
-- Jul 12, 1841
Nauvoo, Illinois. Joseph Smith appointed John Patten to be the recorder of baptisms for the dead in Iowa. (5)
-- Aug 4, 1841
Sidney Rigdon preaches baptism for the dead. However his influence in Nauvoo has waned to an all time low. (6)
-- Aug 8, 1841
[Nauvoo Temple] William Weeks began work on the font proper. (3)
-- Aug 11, 1841
[William Clayton Writings] On the 11th day of August, Brother Weeks began carving the oxen, twelve in number, upon which the font was to stand. After carving for six days, he consigned this branch to Brother Elijah Fordham, the principal carver, who continued until they were finished. They were completed about two months after their commencement. (7)
-- Aug 18, 1841, Wednesday
[William Clayton Writings] In conformity with the foregoing item of law, 7 in the Summer and Fall of the year 1841, the brethern entered into measures to build a baptismal font in the cellar floor near the east end of the temple. President Joseph approved and accepted a draft for the font, made by Brother William Weeks; and on the 18th day of August of that year, Elder Weeks began to labor on the construction of the font with his own hands. He labored six days and then committed the work to carpenters. (7)
-- Oct. 2-5, 1841
[Joseph Smith] An important general conference is held in the Grove at Nauvoo. Joseph gives a sermon on baptisms for the dead. He announces that "there shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House; and the Church cannot hold another General Conference, until they can meet in said house. For thus saith the Lord!" A motion is passed that the Twelve write an epistle abroad to encourage the Saints to exchange, purchase, or donate monies or lands to satisfy the Hotchkiss debt. (8)
Footnotes:
1 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
2 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995, http://amzn.to/william-clayton
3 - Brown, Lisle (compiler), Chronology of the Construction, Destruction and Reconstruction of the Nauvoo Temple
4 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
5 - BYU Studies Journal, volume 46, no. 4: A Chronology of the Life of Joseph Smith, http://byustudies.byu.edu
6 - Broadhurst, Dale R., Mormon Chronology, http://olivercowdery.com/history/morchrn2.htm
7 - Fillerup, Robert C., compiler; William Clayton Nauvoo Diaries and Personal Writings, A chronological compilation of the personal writings of William Clayton while he was a resident of Nauvoo, Illinois. http://www.boap.org/LDS/Early-Saints/clayton-diaries
8 - Conkling, Christopher J., Joseph Smith Chronology
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
[Joseph Smith Sermon] Clayton JournalNeibaur Journal Joseph preached on his side [of the river-Clayton lived on the Iowa side] on baptism for the dead .
Fine day. Elder Joseph Smith preached from 9th Romans on the principles of Election. (1)
-- May 9, 1841. Sunday.
[William Clayton Journal] Joseph preached on his side on baptism for the dead (see Record). Afterwards a number was baptized both for remission of sins and for the dead. I was baptized first for myself and then for my Grandfather Thomas and Grandmother Ellen Clayton, Grandmother Mary [Critchley] and Aunt Elizabeth Beurdwood. (2)
-- Jul 1, 1841
[Nauvoo Temple] The Times and Seasons reported on the progress towards erecting the baptismal font: "The font is intended to be supported by twelve oxen, several of which are in the state of forwardness, and are certainly good representations of the animal, and do great credit to the mechanics carving the same. It is intended to overlay them with gold, and when finished will have a very grand appearance indeed."
Prior to this day William Weeks had drawn up plans for the font, which Joseph Smith approved. Weeks reported that the font, which would be constructed of wood, would be in the east end of the basement. Weeks began to work on the oxen. Joseph Smith "approved and accepted a draft for the font, made by Brother Wm Weeks."
Apparently during the initial work on the basement area, workmen dug a ten-foot deep well in the western end of the basement, but apparently it proved inadequate and was not used; it was replaced by a deeper well in the eastern end of the basement. The St. Louis Morning Missouri Republican reported in its 24 Sep 1846 issue the discovery of the western well in a room "under the portico of the Temple..., and situated in a room to which there was no entrance except by an opening made in the floor [above]." (3)
-- Jul 4, 1841
A certificate reads "Catharine Fory renewed her covenant with the Lord, and was baptised in behalf of ..." (4)
-- Jul 12, 1841
Nauvoo, Illinois. Joseph Smith appointed John Patten to be the recorder of baptisms for the dead in Iowa. (5)
-- Aug 4, 1841
Sidney Rigdon preaches baptism for the dead. However his influence in Nauvoo has waned to an all time low. (6)
-- Aug 8, 1841
[Nauvoo Temple] William Weeks began work on the font proper. (3)
-- Aug 11, 1841
[William Clayton Writings] On the 11th day of August, Brother Weeks began carving the oxen, twelve in number, upon which the font was to stand. After carving for six days, he consigned this branch to Brother Elijah Fordham, the principal carver, who continued until they were finished. They were completed about two months after their commencement. (7)
-- Aug 18, 1841, Wednesday
[William Clayton Writings] In conformity with the foregoing item of law, 7 in the Summer and Fall of the year 1841, the brethern entered into measures to build a baptismal font in the cellar floor near the east end of the temple. President Joseph approved and accepted a draft for the font, made by Brother William Weeks; and on the 18th day of August of that year, Elder Weeks began to labor on the construction of the font with his own hands. He labored six days and then committed the work to carpenters. (7)
-- Oct. 2-5, 1841
[Joseph Smith] An important general conference is held in the Grove at Nauvoo. Joseph gives a sermon on baptisms for the dead. He announces that "there shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House; and the Church cannot hold another General Conference, until they can meet in said house. For thus saith the Lord!" A motion is passed that the Twelve write an epistle abroad to encourage the Saints to exchange, purchase, or donate monies or lands to satisfy the Hotchkiss debt. (8)
Footnotes:
1 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
2 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995, http://amzn.to/william-clayton
3 - Brown, Lisle (compiler), Chronology of the Construction, Destruction and Reconstruction of the Nauvoo Temple
4 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
5 - BYU Studies Journal, volume 46, no. 4: A Chronology of the Life of Joseph Smith, http://byustudies.byu.edu
6 - Broadhurst, Dale R., Mormon Chronology, http://olivercowdery.com/history/morchrn2.htm
7 - Fillerup, Robert C., compiler; William Clayton Nauvoo Diaries and Personal Writings, A chronological compilation of the personal writings of William Clayton while he was a resident of Nauvoo, Illinois. http://www.boap.org/LDS/Early-Saints/clayton-diaries
8 - Conkling, Christopher J., Joseph Smith Chronology
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Feb 2, 1841 (Tuesday)
-- Feb 2, 1841 (Tuesday)
[Joseph Smith Sermon] (Source: McIntire Minute Book -Words of Joseph Smith, 62-3) Next Meeting, Joseph said the Lord said that we should build our house to his name that we might be Baptized for the Dead, But if we Did it Not we should be Rejected & our Dead with us & this Church should Not be excepted [accepted]. (1)
-- 8Apr41
[Joseph Smith Sermon] Quorum Organization
Temple Committee
Vacancy in 12
Baptism for the Dead (2)
-- Apr 8, 1841 (Thursday)
[Joseph Smith Sermon] (Location: Temple Site, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1841-: 387-88 -Words of Joseph Smith, 69-70)
At an early hour this morning the different quorums, who had previously been organized, came to the ground and took their seats as follows: the First Presidency, with the presidents of the quorums on the stand; the High Council, on the front of the stand; the High Priesthood on the front to the right of the stand; the Seventies immediately behind the high priesthood; the Elders in the front, to the left; the Lesser Priesthood on the extreme right.
On motion; Resolved: that this session of Congress continue until Sunday evening.
Pres't J. Smith declared the rule of voting, to be a majority in each quorum, exhorted them to deliberation, faith and prayer, and that they should be strict, and impartial in their examinations. He then told them that the presidents of the different quorums would be presented before them for their acceptance or rejection . . . .
Pres't. Joseph Smith presented the building Committee of the "House of the Lord," to the several quorums collectively, who were unanimously received.
Pres't. Smith observed, that it was necessary that some one should be appointed to fill the quorum of the twelve, in the room of the late Elder David W. Patten, whereupon, Pres't Rigdon nominated Elder Lyman Wight to that office, which was unanimously accepted. . . .
[P.M.] Pres't. Rigdon delivered a discourse to the conference on the subject of "Baptism for the dead" which was set forth in a manner new and interesting, and with an eloquence peculiar to the speaker, which was listened to with intense interest by the assembly.
Gen. Bennett made some very appropriate observations in continuation of the subject.
Pres't Smith likewise followed on the same subject, threw considerable light on the doctrine which had been investigated. (1)
-- Apr 8, 1841. Thursday.
[William Clayton Journal] President Rigdon delivered a discourse on baptism for the dead, showing the propriety and absolute necessity of such an ordinance. After preaching a many were baptized for their dead relatives and many for the remission of sins. At this conference a Revelation was read (given January 19, 1841) containing instructions to build the Temple and a boarding house called the Nauvoo house and many other important items. A short revelation was also read concerning the saints in Iowa. The question had been asked what is the will of the Lord concerning the saints in Iowa. It read to the following effect, Verily thus saith the Lord let all those my saints who are assaying to do my will gather themselves together upon the land opposite to Nauvoo and build a city unto my name and let the name of Zarahemla be named upon it. And all who come from the east and West and North and South who have desires let them settle in Zarahemla that they may be prepared for that wh
ich is in store for a time to come &c. Brother Joseph when speaking to one of the brethren on this subject says you have [Haun's] Mill for a sample. Many of the brethren immediately made preparations for moving in here but on account of its being so late in the season President John Smith advised to get through with planting and then proceed to move in. (3)
-- Apr 11, 1841
Joseph Smith and Sidney Rigdon rebaptize each other for remission of sins and "renewal of covenants." Church leaders would promote rebaptism for all members during a religious reformation beginning May 1842. In future, four temples would perform 7,788 baptisms for renewal of covenants from 1877 through 1893. This ordinance would be officially discontinued in 1922. (4)
-- Apr 11, 1841 (Sunday Afternoon)
[Joseph Smith Sermon] (Location: Temple Site, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1841-: 288 -Words of Joseph Smith, 71) Pres't. Joseph Smith then addressed the assembly and stated, that in consequence of the severty of the weather, the saints had not received as much instruction as he desired and that some things would have to be laid over until the next conferenceâ€"as there were many who wished to be baptized [for the dead], they would now go to the water and give opportunity to any who wished to be baptized of doing so. (1)
Footnotes:
1 - The Woodland Institute, http://www.woodlandinstitute.com
2 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
3 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995, http://amzn.to/william-clayton
4 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
[Joseph Smith Sermon] (Source: McIntire Minute Book -Words of Joseph Smith, 62-3) Next Meeting, Joseph said the Lord said that we should build our house to his name that we might be Baptized for the Dead, But if we Did it Not we should be Rejected & our Dead with us & this Church should Not be excepted [accepted]. (1)
-- 8Apr41
[Joseph Smith Sermon] Quorum Organization
Temple Committee
Vacancy in 12
Baptism for the Dead (2)
-- Apr 8, 1841 (Thursday)
[Joseph Smith Sermon] (Location: Temple Site, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1841-: 387-88 -Words of Joseph Smith, 69-70)
At an early hour this morning the different quorums, who had previously been organized, came to the ground and took their seats as follows: the First Presidency, with the presidents of the quorums on the stand; the High Council, on the front of the stand; the High Priesthood on the front to the right of the stand; the Seventies immediately behind the high priesthood; the Elders in the front, to the left; the Lesser Priesthood on the extreme right.
On motion; Resolved: that this session of Congress continue until Sunday evening.
Pres't J. Smith declared the rule of voting, to be a majority in each quorum, exhorted them to deliberation, faith and prayer, and that they should be strict, and impartial in their examinations. He then told them that the presidents of the different quorums would be presented before them for their acceptance or rejection . . . .
Pres't. Joseph Smith presented the building Committee of the "House of the Lord," to the several quorums collectively, who were unanimously received.
Pres't. Smith observed, that it was necessary that some one should be appointed to fill the quorum of the twelve, in the room of the late Elder David W. Patten, whereupon, Pres't Rigdon nominated Elder Lyman Wight to that office, which was unanimously accepted. . . .
[P.M.] Pres't. Rigdon delivered a discourse to the conference on the subject of "Baptism for the dead" which was set forth in a manner new and interesting, and with an eloquence peculiar to the speaker, which was listened to with intense interest by the assembly.
Gen. Bennett made some very appropriate observations in continuation of the subject.
Pres't Smith likewise followed on the same subject, threw considerable light on the doctrine which had been investigated. (1)
-- Apr 8, 1841. Thursday.
[William Clayton Journal] President Rigdon delivered a discourse on baptism for the dead, showing the propriety and absolute necessity of such an ordinance. After preaching a many were baptized for their dead relatives and many for the remission of sins. At this conference a Revelation was read (given January 19, 1841) containing instructions to build the Temple and a boarding house called the Nauvoo house and many other important items. A short revelation was also read concerning the saints in Iowa. The question had been asked what is the will of the Lord concerning the saints in Iowa. It read to the following effect, Verily thus saith the Lord let all those my saints who are assaying to do my will gather themselves together upon the land opposite to Nauvoo and build a city unto my name and let the name of Zarahemla be named upon it. And all who come from the east and West and North and South who have desires let them settle in Zarahemla that they may be prepared for that wh
ich is in store for a time to come &c. Brother Joseph when speaking to one of the brethren on this subject says you have [Haun's] Mill for a sample. Many of the brethren immediately made preparations for moving in here but on account of its being so late in the season President John Smith advised to get through with planting and then proceed to move in. (3)
-- Apr 11, 1841
Joseph Smith and Sidney Rigdon rebaptize each other for remission of sins and "renewal of covenants." Church leaders would promote rebaptism for all members during a religious reformation beginning May 1842. In future, four temples would perform 7,788 baptisms for renewal of covenants from 1877 through 1893. This ordinance would be officially discontinued in 1922. (4)
-- Apr 11, 1841 (Sunday Afternoon)
[Joseph Smith Sermon] (Location: Temple Site, Nauvoo, Hancock County, Illinois, USA
Source: Times and Seasons -15 April 1841-: 288 -Words of Joseph Smith, 71) Pres't. Joseph Smith then addressed the assembly and stated, that in consequence of the severty of the weather, the saints had not received as much instruction as he desired and that some things would have to be laid over until the next conferenceâ€"as there were many who wished to be baptized [for the dead], they would now go to the water and give opportunity to any who wished to be baptized of doing so. (1)
Footnotes:
1 - The Woodland Institute, http://www.woodlandinstitute.com
2 - The Parallel Joseph, http://www.boap.org/LDS/Parallel/
3 - George D. Smith, An Intimate Chronicle; The Journals of William Clayton, Signature Books in association with Smith Research Associates, Salt Lake City, 1995, http://amzn.to/william-clayton
4 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Jan 19, 1841
-- Jan 19, 1841
Section 124
...
27 ... build a house to my name, for the Most High to dwell therein.
28 For there is not a place found on earth that he may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood.
29 For a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead—
30 For this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me.
31 But I command you, all ye my saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me; and during this time your baptisms shall be acceptable unto me.
32 But behold, at the end of this appointment your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment ye shall be rejected as a church, with your dead, saith the Lord your God.
33 For verily I say unto you, that after you have had sufficient time to build a house to me, wherein the ordinance of baptizing for the dead belongeth, and for which the same was instituted from before the foundation of the world, your baptisms for your dead cannot be acceptable unto me;
34 For therein are the keys of the holy priesthood ordained, that you may receive honor and glory.
35 And after this time, your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the Lord.
36 For it is ordained that in Zion, and in her stakes, and in Jerusalem, those places which I have appointed for refuge, shall be the places for your baptisms for your dead.
37 And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name?
38 For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was.
39 Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name.... (1)
Footnotes:
1 - Doctrine and Covenants
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Section 124
...
27 ... build a house to my name, for the Most High to dwell therein.
28 For there is not a place found on earth that he may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood.
29 For a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead—
30 For this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me.
31 But I command you, all ye my saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me; and during this time your baptisms shall be acceptable unto me.
32 But behold, at the end of this appointment your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment ye shall be rejected as a church, with your dead, saith the Lord your God.
33 For verily I say unto you, that after you have had sufficient time to build a house to me, wherein the ordinance of baptizing for the dead belongeth, and for which the same was instituted from before the foundation of the world, your baptisms for your dead cannot be acceptable unto me;
34 For therein are the keys of the holy priesthood ordained, that you may receive honor and glory.
35 And after this time, your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the Lord.
36 For it is ordained that in Zion, and in her stakes, and in Jerusalem, those places which I have appointed for refuge, shall be the places for your baptisms for your dead.
37 And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name?
38 For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was.
39 Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices by the sons of Levi, and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house, which my people are always commanded to build unto my holy name.... (1)
Footnotes:
1 - Doctrine and Covenants
LDS History Chronology: Unconventional Baptisms
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Oct 4, 1840 (Sunday Morning)
-- Oct 4, 1840 (Sunday Morning)
[Joseph Smith Sermon] (Source: Times and Seasons -1840-: 186 -Words of Joseph Smith, 38) President Joseph Smith jr. then arose and delivered a discourse on the subject of baptism for the dead, which was listened to with considerable interest, by the vast multitude assembled. (1)
[Joseph Smith Sermon] (Source: Times and Seasons -1840-: 186 -Words of Joseph Smith, 38) President Joseph Smith jr. then arose and delivered a discourse on the subject of baptism for the dead, which was listened to with considerable interest, by the vast multitude assembled. (1)
-- Oct 19, 1840
[Joseph Smith] Joseph and Hyrum write to the Saints in Kirtland, encouraging them to be unified in the gospel. Joseph writes to the Twelve in Great Britain about several spiritual and temporal concerns, especially referring to the doctrine of baptism for the dead. (2)
-- Jan 19, 1841
[D and C] Doctrine and Covenants 124: Revelation given to Joseph Smith the Prophet, at Nauvoo, Illinois, January 19, 1841. HC 4: 274-286. Because of increasing persecutions and illegal procedures against them by public officers, the saints had been compelled to leave Missouri. The exterminating order issued by Lilburn W. Boggs, Governor of Missouri, dated October 27, 1838, had left them no alternative. See HC 3: 175. In 1841, when this revelation was given, the city of Nauvoo, occupying the site of the former village of Commerce, Illinois, had been built up by the saints, and here the headquarters of the Church had been established.
.... 22-28, The saints are commanded to build both a house for the entertainment of strangers and a temple in Nauvoo; 29-36, Baptisms for the dead are to be performed in temples; 37-44, The Lord's people always build temples for the performance of holy ordinances; 45-55, The saints are excused from building the temple in Jackson County because of the oppression of their enemies ... (3)
Historical Note: After the Prophet was freed from his Missouri imprisonment (16 April 1839), immediate plans were made to locate the Saints at another gathering place. Upon viewing properties in Lee County, Iowa, and Hancock County, Illinois, Church land agents purchased thousands of acres of unimproved land in these two counties, and soon Nauvoo (Commerce) became the headquarters of the Church.
With the land problem temporarily solved, Joseph Smith turned his attention to balancing accounts for wrongs suffered in Missouri. With others, the Prophet traveled to Washington, D.C., November 1839-March 1840, where he held audience with President Martin Van Buren, presented Congress with claims against the State of Missouri, and lobbied for redress of Missouri grievances. After achieving little or no success in the East, Joseph Smith returned to Nauvoo, where he began to build up and strengthen the Church. Section 124, the first known revelation since July 1838, was received about four weeks after the governor of Illinois had signed charters for the city of Nauvoo, the University of Nauvoo, the Nauvoo House Association, the Nauvoo Agricultural and Mechanical Association, and the Nauvoo Legion. The revelation had monumental importance to the Prophet and his associates because its fulfillment engaged nearly every waking moment of the Prophet's time until his death. Followi
ng is a discussion of the major topics contained in this "famous revelation.". ....
The construction of the Nauvoo Temple. Prior to the reception of section 124, plans for the erection of a temple in Nauvoo had been disclosed by the Prophet. The official public announcement came at a general conference of the Church on 3 October 1840 in Nauvoo. At the meeting a temple committee, consisting of Reynolds Cahoon, Alpheus Cutler, and Elias Higbee, was appointed to supervise the construction of the sacred edifice. All three of this committee had worked on the Kirtland Temple. Cahoon, a veteran at this sort of work, had served as a member of the Kirtland Temple committee, and Cutler had had important responsibilities as master mason of the uncompleted temple at Far West, Missouri. Land for the temple, acquired from Daniel H. Wells, was located on the east bench of the new city, overlooking the Mississippi River. Grandest of all Nauvoo construction projects, the building of the temple would dominate the activities of the Mormon city for nearly five years. At the 3
October meeting the Prophet asked that work on the temple begin within ten days and that every tenth day be given to labor on the building. The construction plans of architect William Weeks won acceptance by Joseph Smith, and although the former would be recognized as the chief architect of the temple, his work was always subject to the latter's approval.
Excavation of the foundation began immediately, and on 12 October 1840 a quarry was opened on the outskirts of the city. Albert P. Rockwood, assisted by Charles Drury, supervised the stone-cutting from beginning to end. Work at the quarry often continued during the winter months. The walls of the temple consisted of solid blocks of cut limestone--from four to six feet thick. The stones were roughly cut at the quarry, then dressed and polished at the temple site. Mostly uniform in size and shape, some of the stones were said to have weighed as much as two tons. William W. Player, a convert from England, had come to Nauvoo specifically to direct the stone setting. He began work on 8 June 1842 and continued as principal stone-setter until the last stone was set, on 24 May 1845. The stones were moved into place by means of specially made cranes. As many as three cranes were in use by 1844. One man, Moses Horn, was killed while blasting at the quarry on 14 March 1845.
The foundation of the temple was laid out by the temple committee in early February 1840, and digging of the basement began on 18 February. To better organize the donated labor, the city was divided into wards on 22 February 1841, and each ward was assigned a particular day for working on the building.
By 8 March 1841 workers began laying the foundation stones, and by 5 April 1841 the walls were five feet high and ready for the placing of the cornerstones. April 6, 1841, was a day of much festivity in Nauvoo. Anticipating the anniversary of the organization of the Church, the Prophet had given instructions to have all things in readiness for the laying of the cornerstones. Great ceremony attended the placing of the four stones. The Nauvoo Legion paraded, bands played, a prayer of dedication was offered, and Sidney Rigdon delivered an able address to an estimated congregation of 10,000. The following day Joseph called for contributions of labor, money, and materials for the temple, and on 9 April he informed the elders that labor on the temple was as acceptable as preaching. The same day eight agents were appointed to collect funds for the building of the edifice.
Following the April conference, work on the temple progressed rapidly as the Saints began to give more liberally of their time and means. Although labor had been essentially donated up to that time, the increase in contributions allowed the temple committee to hire a number of skilled craftsmen on a permanent basis.
By July 1841 plans were under way to erect a pinewood baptistry in the basement of the temple. Plans drafted by Weeks for the font were approved, and work began on 8 August 1841. The font was constructed promptly and was dedicated on 8 November 1841 by Joseph Smith. The baptistry was approximately sixteen feet long, twelve feet wide, and seven feet high from the foundation, and the basin was four feet deep. Twelve life-sized wooden oxen, carved by Elijah Fordham, supported the font. Water for the baptistry was drawn from a thirty-foot well in the east end of the basement. In 1845 the wooden font was replaced with one of stone.
As has been mentioned elsewhere, timber for the temple interior was acquired from the forests of Wisconsin. Alpheus Cutler, Peter Haws, and others left Nauvoo to cut timber in the "pineries" on 25 September 1841. In late April of the following year, another company left to join the original group; a third party, consisting of some fifty men with keel boats and provisions, departed Nauvoo on 6 July 1842.
The first lumber reached the Mormon city on 4 August 1842, consisting of 100,000 board feet of sawed lumber, and 192,000 square feet of rough timber. Alpheus Cutler returned to Nauvoo on 13 August 1842 with a second raft containing 90,000 board feet and 288,000 square feet of timber. George Miller, Nauvoo House Association member, led another group to the Wisconsin pineries in late 1842. Their work yielded at least three loads of lumber in 1843 consisting of some 650,000 board feet of lumber and seventy thousand shingles. Two additional rafts, laden with 155,684 board feet of lumber, arrived in Nauvoo in July 1844. One man, named Cunningham, was drowned while rafting logs in the summer of 1843.
The Nauvoo Temple, not unlike the Kirtland Temple, was of a high rectangular shape with double rows of windows and with a tower rising from the main body. The dimensions were imposing: 188 feet long by 88 feet wide, and from the basement to the tower the height was about 159 feet. The building was divided into four levels--a basement, two almost identical stories, and an attic.
The basement was divided off into thirteen rooms--six along either side, and one large room (100 feet by 50 feet) running through the center. The baptismal font was in the center of the main room, and at the east end was the well.
The first story, entered by the main entrance on the west, was not completed, but the plan was to divide it into fifteen rooms--a large central auditorium (100 feet by 50 feet) with smaller rooms along each side. The ceiling was of an arched design, plastered and painted. Tiered pulpits, for the Melchizedek and Aaronic priesthoods, were located at either end of the hall. The second level, nearly identical in size, was intended to be a duplicate of the first.
Rising above the temple's massive limestone walls was the attic. The western section, called the "half-story," was more than eighty feet long and forty feet wide. Accessed by either of two large, circular staircases, the half-story was divided into a number of rooms. Passing the outer and inner courts, one could gain access to the Council Chamber, a long hall running the remaining length of the attic to the east. This hall was partitioned off for temple ordinance work. Along each side of the Council Chamber were six small rooms assigned to individuals or priesthood quorums.
On 13 December 1841 Willard Richards was appointed recorder of temple donations. His office was located in the "counting room" of the Prophet's red-brick store. Before this, Elias Higbee had occupied nearly all his time issuing receipts for donations. But earlier that year, when Joseph became sole Trustee-in-Trust for the Church, it was decided that all donations should come through his office.
Donors and amounts were logged into a special record book called the "Book of the Law of the Lord." The Saints were to contribute one tenth of all they possessed at the commencement of the temple construction, and one tenth of all increase from that time until its completion. On 10 February 1842 William Clayton was called to assist Richards, and on 3 September 1842, after the latter's departure to the eastern states, the Prophet appointed Clayton official Temple Recorder. James Whitehead became Clayton's assistant on 11 June 1842. In the fall of 1842 it was agreed that the recorder's office should be moved to better accommodate the interests of the committee and the recorders. Accordingly, the temple committee directed the construction of a small brick recorder's office near the temple, and on 2 November 1842 Clayton moved his records and other materials into the new building. A new tithing office was opened in December 1844 at Parley P. Pratt's new store one block north of
the temple. ...
The Priesthood ordinances of the temple. (See verses 28, 40-42, 55, 95, and 97). Whereas the term endowment has come to be known as the embodiment of certain priesthood ordinances performed in the temple, Kirtland usage of the term connoted, not the ordinances themselves, but rather the outpouring of the spirit upon those who had participated in the ordinances. .... Related ordinances administered by the Prophet before the completion of the temple included eternal marriages, baptisms for the dead, and conferring the fulness of the priesthood. Approximately one hundred fifty people were eternally sealed to their companions under the direction of Joseph Smith beginning 5 April 1841. Baptisms for the dead commenced about 15 August 1840. Initially these ordinances were performed in the Mississippi River and local streams, but with few exceptions proxy baptisms were performed only in the temple baptistry after 21 November 1841. Some of these early baptisms were not properly reco
rded, but extant records indicate that at least 15,626 proxy baptisms were performed in Nauvoo (either in the baptistry or in rivers or streams). ...
Publication Note. Section 124 was first published in the Times and Seasons (1 June 1841) and was included as section 103 in the 1844 edition of the Doctrine and Covenants. (4)
Footnotes:
1 - The Woodland Institute, http://www.woodlandinstitute.com
2 - Conkling, Christopher J., Joseph Smith Chronology
3 - Doctrine and Covenants, http://amzn.to/DoctrineandCovenants
4 - Cook, Lyndon, Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, http://amzn.to/RevelationsofJosephSmith
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, Jun 2, 1838
-- Jun 2, 1838
Rhoda Richards (sister of Apostle Willard Richards) and subsequently a plural wife of Joseph Smith recorded in her journal that when she was baptized a member of the LDS church on 2 June 1838 "In obeying the commands of the Lord I found great good. Health was improved, poison disappeared, the cake of ice was melted from my stomach. I found no need of Thomsonian medicine." (1)
-- Oct 27, 1838
[D and C] Doctrine and Covenants 124: Revelation given to Joseph Smith the Prophet, at Nauvoo, Illinois, January 19, 1841. HC 4: 274-286. Because of increasing persecutions and illegal procedures against them by public officers, the saints had been compelled to leave Missouri. The exterminating order issued by Lilburn W. Boggs, Governor of Missouri, dated October 27, 1838, had left them no alternative. See HC 3: 175. In 1841, when this revelation was given, the city of Nauvoo, occupying the site of the former village of Commerce, Illinois, had been built up by the saints, and here the headquarters of the Church had been established.
.... 22-28, The saints are commanded to build both a house for the entertainment of strangers and a temple in Nauvoo; 29-36, Baptisms for the dead are to be performed in temples; 37-44, The Lord's people always build temples for the performance of holy ordinances; 45-55, The saints are excused from building the temple in Jackson County because of the oppression of their enemies ... (2)
-- Aug 10, 1840
Col. Seymour Brunson dies in Nauvoo. During his funeral sermon Joseph makes the first public mention of the doctrine of baptism for the dead. (Some say this funeral was on Aug. 15-Ivan J. Barrett, Joseph Smith and the Restoration 488; some say it was Aug. 10-Joseph Fielding Smith, Essentials in Church History 252.) The idea of preaching to the dead had been given on Feb. 16, 1832. (D&C 76:73.) (3)
-- Aug 15, 1840
[Emma Smith] Baptism for the dead is taught by Joseph Smith; Emma is baptized soon after in the Mississippi River in behalf of her mother and sister. (4)
"General George Washington" is among the first for whom a vicarious baptism for the dead occurs in the Mississippi River, his proxy ("friend") is Joseph Smith's brother Don Carlos. After 1841 baptisms for the dead would occur only in specially constructed temple fonts. (5)
[Joseph Smith] Jane Neyman promptly asks Harvey Olmstead to baptize her in the Mississippi for her dead son Cyrus. When Joseph hears the words that were used he pronounces the ceremony valid, Vienna Jacques having been a witness. (3)
-- Aug 15, 1840 (Saturday)
[Joseph Smith Sermon] (Source: Simon Baker, Journal History, 15 August 1840, Church Archives -Words of Joseph Smith, 49) I was present at a discourse that the prophet Joseph delivered on baptism for the dead 15 August 1840. He read the greater part of the 15th chapter of Corinthians and remarked that the Gospel of Jesus Christ brought glad tidings of great joy, and then remarked that he saw a widow in that congregation that had a son who died without being baptized, and this widow in reading the sayings of Jesus "except a man be born of water and of the spirit he cannot enter the kingdom of heaven," and that not one jot nor tittle of the Savior's words should pass away, but all should be fulfilled. He then said that this widow should have glad tidings in that thing. He also Said the apostle was talking to a people who understood baptism for the dead, for it was practiced among them. He went on to say that people could now act for their friends who had departed this life, and
that the plan of salvation was calculated to save all who were willing to obey the requirements of the law of God. He went on
and made a very beautiful discourse. (6)
-- Aug 15, 1840
[Joseph Smith Sermon] [The first discourse by Joseph Smith on baptism for the dead.]
[John Smith Diary] (7)
-- Oct. 3-5, 1840
[Joseph Smith] A general conference is held in Nauvoo. The conference moves to send some brethren to preside over the building up of Kirtland as the gathering place of the eastern Saints. Joseph speaks on the necessity of building a house of the Lord in Nauvoo, the newly disclosed doctrine of baptism for the dead, the two priesthoods, the ordinances, Adam and the keys of the presidency, the mission of Enoch, a need for sacrifice, the mission of Elijah, and the restoration of all ordinances. The building of the temple is authorized and building committees are appointed. (3)
Footnotes:
1 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
2 - Doctrine and Covenants, http://amzn.to/DoctrineandCovenants
3 - Conkling, Christopher J., Joseph Smith Chronology
4 - Emma Smith, Woman of Faith, http://emmasmithmormon.com
5 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
6 - The Woodland Institute, http://www.woodlandinstitute.com
7 - The Words of Joseph Smith by Joseph Smith by Andrew F. Ehat and Lyndon W. Cook
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rhoda Richards (sister of Apostle Willard Richards) and subsequently a plural wife of Joseph Smith recorded in her journal that when she was baptized a member of the LDS church on 2 June 1838 "In obeying the commands of the Lord I found great good. Health was improved, poison disappeared, the cake of ice was melted from my stomach. I found no need of Thomsonian medicine." (1)
-- Oct 27, 1838
[D and C] Doctrine and Covenants 124: Revelation given to Joseph Smith the Prophet, at Nauvoo, Illinois, January 19, 1841. HC 4: 274-286. Because of increasing persecutions and illegal procedures against them by public officers, the saints had been compelled to leave Missouri. The exterminating order issued by Lilburn W. Boggs, Governor of Missouri, dated October 27, 1838, had left them no alternative. See HC 3: 175. In 1841, when this revelation was given, the city of Nauvoo, occupying the site of the former village of Commerce, Illinois, had been built up by the saints, and here the headquarters of the Church had been established.
.... 22-28, The saints are commanded to build both a house for the entertainment of strangers and a temple in Nauvoo; 29-36, Baptisms for the dead are to be performed in temples; 37-44, The Lord's people always build temples for the performance of holy ordinances; 45-55, The saints are excused from building the temple in Jackson County because of the oppression of their enemies ... (2)
-- Aug 10, 1840
Col. Seymour Brunson dies in Nauvoo. During his funeral sermon Joseph makes the first public mention of the doctrine of baptism for the dead. (Some say this funeral was on Aug. 15-Ivan J. Barrett, Joseph Smith and the Restoration 488; some say it was Aug. 10-Joseph Fielding Smith, Essentials in Church History 252.) The idea of preaching to the dead had been given on Feb. 16, 1832. (D&C 76:73.) (3)
-- Aug 15, 1840
[Emma Smith] Baptism for the dead is taught by Joseph Smith; Emma is baptized soon after in the Mississippi River in behalf of her mother and sister. (4)
"General George Washington" is among the first for whom a vicarious baptism for the dead occurs in the Mississippi River, his proxy ("friend") is Joseph Smith's brother Don Carlos. After 1841 baptisms for the dead would occur only in specially constructed temple fonts. (5)
[Joseph Smith] Jane Neyman promptly asks Harvey Olmstead to baptize her in the Mississippi for her dead son Cyrus. When Joseph hears the words that were used he pronounces the ceremony valid, Vienna Jacques having been a witness. (3)
-- Aug 15, 1840 (Saturday)
[Joseph Smith Sermon] (Source: Simon Baker, Journal History, 15 August 1840, Church Archives -Words of Joseph Smith, 49) I was present at a discourse that the prophet Joseph delivered on baptism for the dead 15 August 1840. He read the greater part of the 15th chapter of Corinthians and remarked that the Gospel of Jesus Christ brought glad tidings of great joy, and then remarked that he saw a widow in that congregation that had a son who died without being baptized, and this widow in reading the sayings of Jesus "except a man be born of water and of the spirit he cannot enter the kingdom of heaven," and that not one jot nor tittle of the Savior's words should pass away, but all should be fulfilled. He then said that this widow should have glad tidings in that thing. He also Said the apostle was talking to a people who understood baptism for the dead, for it was practiced among them. He went on to say that people could now act for their friends who had departed this life, and
that the plan of salvation was calculated to save all who were willing to obey the requirements of the law of God. He went on
and made a very beautiful discourse. (6)
-- Aug 15, 1840
[Joseph Smith Sermon] [The first discourse by Joseph Smith on baptism for the dead.]
[John Smith Diary] (7)
-- Oct. 3-5, 1840
[Joseph Smith] A general conference is held in Nauvoo. The conference moves to send some brethren to preside over the building up of Kirtland as the gathering place of the eastern Saints. Joseph speaks on the necessity of building a house of the Lord in Nauvoo, the newly disclosed doctrine of baptism for the dead, the two priesthoods, the ordinances, Adam and the keys of the presidency, the mission of Enoch, a need for sacrifice, the mission of Elijah, and the restoration of all ordinances. The building of the temple is authorized and building committees are appointed. (3)
Footnotes:
1 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
2 - Doctrine and Covenants, http://amzn.to/DoctrineandCovenants
3 - Conkling, Christopher J., Joseph Smith Chronology
4 - Emma Smith, Woman of Faith, http://emmasmithmormon.com
5 - On This Day in Mormon History, http://onthisdayinmormonhistory.blogspot.com
6 - The Woodland Institute, http://www.woodlandinstitute.com
7 - The Words of Joseph Smith by Joseph Smith by Andrew F. Ehat and Lyndon W. Cook
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, 7 May 1832
-- 7 May 1832
David Johnson rebaptized because he felt that he had faltered in his original baptismal committments, lived unworthy of the communion of the sacrament and because the man who had baptized him had been subsequently excommunicated. (1)
David Johnson rebaptized because he felt that he had faltered in his original baptismal committments, lived unworthy of the communion of the sacrament and because the man who had baptized him had been subsequently excommunicated. (1)
-- 24 March 1833
John Murdock rebaptizes Benjamin Bragg (1)
-- Jan 21, 1836
[Joseph Smith Diary] ... At early candlelight, I meet with the Presidency at the west school room in the Chapel [Kirtland Temple] to attend to the ordinance of annointing our heads with holy oil. Also the Councils of Kirtland and Zion meet in the two adjoining rooms, who waited in prayer while we attended to the ordinance.
I took the oil in my right /left/ hand, Father Smith being seated before me and the rest of the Presidency encircled him roundabout. We then stretched our right hands to heaven and blessed the oil and concecrated it in the name of Jesus Christ. We then laid our hands on our aged Fath[er] Smith and invoked the blessings of heaven. I then annointed his head with the concecrated oil and sealed many blessings upon his/m/[him] head.
The Presidency then in turn laid their hands upon his head, beginning at the eldest, untill they had all laid their hands on him and pronounced such blessings upon his head as the Lord put into their hearts. All blessing him to be our patraark [patriarch] and /to/ annoint our heads and attend to all duties that pertain to that office.
I then took the Seat and [my] Father annoint[ed] my head and sealed upon me the blessings of Moses to lead Israel in the latter days, even as Moses led him in days of old. Also the blessings of Abraham, Isaac, and Jacob. All of the Presidency laid their hands upon me and pronounced upon my head many prophesies and blessings. Many of which I shall not notice at this time, but as Paul said, so say I, let us come to vissions and revelations.
The heavens were opened upon us and I beheld the Celestial Kingdom of God and the glory thereof, whether in the body or out I cannot tell. I saw the transcendant beauty of the gate through which the heirs of that Kingdom will enter, which was like unto circling flames of fire. Also the blasing throne of God whereon was Seated the Father and the Son. I Saw the beautiful streets of that Kingdom which had the appearance of being paved with gold.
I saw Father Adam, Abraham, and Michael and my father and mother, [and] my brother Alvin that has long since slept. [I] marveled how it was that he had obtained an inheritance /in/ that Kingdom Seeing that he had departed this life before the Lord /had/ Set his hand to gather Israel /the second time/ and had not been baptised for the remission of sins.
Thus came the voice /of the Lord/ unto me saying: "All who have died with[out] a knowledge of this gospel, who would have received it, if they had been permitted to tarry, shall be heirs of the Celestial Kingdom of God.
"Also all that shall die henseforth, with/out/ a knowledge of it, who would have received it, with all their hearts, shall be heirs of that Kingdom, for I the Lord /will/ Judge all men according to their works according to the desires of their hearts." And again I also beheld the Terrestial Kingdom I also beheld that all children who die before they ar[r]ive to [at] the years of accountability are saved in the Celestial Kingdom of heaven.
I saw the 12 Apostles of the Lamb, who are now upon the earth who hold the keys of this last ministry, in foreign lands standing together in a circle much fatiegued, with their clothes tattered and feet swol[l]en, with their eyes cast downward, and Jesus /standing/ in their midst, and they did not behold him. The Saviour looked upon them and wept. I also beheld Elder McLellen in the South standing upon a hill surrounded with a vast multitude preaching to them and a lame man standing before him supported by his crutches. He threw them down at his word and leaped as an heart [hart] by the mighty power of God.
Also [I saw] Eld[e]r Brigham Young standing in a strange land in the far southwest, in a desert place, upon a rock in the midst of about a dozen men of colour who appeared hostile. He was preaching to them in their own toung [tongue] and the angel of God standing above his head with a drawn sword in his hand protec[t]ing him, but he did not see it.
And I finally saw the 12 [Apostles] in the Celestial Kingdom of God. I also beheld the redemption of Zion and many things which the toung [tongue] of man cannot discribe in full.
Many of my brethren who received this ordinance with me saw glorious visions also. Angels ministered unto them, as well as my self, and the power of the Highest rested upon us. The House [Kirtland Temple] was filled with the glory of God and we shouted Hosanah to the God and the Lamb.
I am mistaken concerning my receiving the holy anointing first after Father Smith. We received /it/ in turn according to our age (that is the Presidency). My scribe also recieved his anointing /with us/ and saw in a vision the armies of heaven protecting the Saints in their return to Zion /and many things that I saw/.
The Bishop of Kirtland with his counsellors and the Bishop of Zion with his counsellors were present with us and received their annointing under the hands of Father Smith and confirmed by the Presidency. The glories of heaven was unfolded to them also.
We then invited the [High] Counsellors of Kirtland and Zion into our room and President Hyrum Smith annointed the head of the President of the [High] Counsellors in Kirtland and President D[avid] Whitmer the head of the President of the [High] Counsellors of Zion. The President of each quorum then annointed the heads of his colleagues, each in his turn beginning at the eldest.
The vision of heaven was opened to these also. Some of them Saw the face of the Saviour and others were ministered unto by holy angels. The spirit of prop[h]esy and revelation was poured out in mighty power and loud hosan[n]ahs and glory to God in the highest saluted the heavens for we all communed with the h[e]avenly hosts. I saw in my vision all of the Presidency in the Celestial Kingdom of God and many others who were present.
Our meeting was opened by singing and prayer offered up by the head of each quorum and closed by singing and invoking the benediction of heaven with uplifted hands. Retired between one and 2 o'clock in the morning. (2)
Footnotes:
1 - Quinn, D. Michael, "The Practice of Rebaptism at Nauvoo," BYU Studies (1978), 18:2:226
2 - Faulring, Scott (ed.), An American Prophet's Record: The Diaries and Journals of Joseph Smith: Joseph Smith Diary, 1835-36, http://amzn.to/jsdiaries
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism, 1738
-- During 1738
Seventh Day German Baptists of the Ephrata Cloister in Pennsylvania (c. 1738), in a chapter entitled "Conrad Weiser Becomes A Priest After the Order of Melchizedek" Wallace says:
Seventh Day German Baptists of the Ephrata Cloister in Pennsylvania (c. 1738), in a chapter entitled "Conrad Weiser Becomes A Priest After the Order of Melchizedek" Wallace says:
Out of the brain of Emanuel Eckering (Elimelech) there sprang that same year, 1738, the ingenious concept of the Baptism for the Dead. Persons who had died without the grace of total immersion might yet be saved if they were baptized by proxy. Peter Miller, who never lost his head amid all these insinuating mumeries, was against it; but [Conrad] Beissel [leader of the Seventh Day Baptists], ready as always to follow a religious wil-o'-the-wisp, set his seal upon it. Emmanuel Eckerling was the first to receive baptism in this kind. In a pool of the Cocalico, under Beissel's hands, he was immersed on behalf of his departed mother. The principle once accepted, the thing became popular, and the next world must soon have been swarming with souls so astonished to find themselves sainted by Cocalico immersion in abstentia. (p. 104)
Wallace cites as his source volume 1 of J. F. Sachse's The German Sectarians of Pennsylvania (Philadelphia, 1899), which adds that baptism for the dead was "practiced for many years" at Ephrata, that it outlived and went beyond that community and was accepted by people of other faiths. Sachse also claims that as late as the 1840s there were traditions of "children having become substitutes in Baptism for parents, or vice versa" (p. 366).
(Letters to the Editor, Frederick S. Buchanan, Dialogue: A Journal of Mormon Thought, vol. 24, no. 1, p. 9). (1)
-- During 1807
Charles Buck first publishes the popular 'A Theological Dictionary' in the U.S., later used by Joseph Smith. "BAPTISM FOR THE DEAD, a practice formerly in use, when a person dying without baptism, another was baptized in his stead; thus supposing that God would accept the baptism of the proxy, as though it had been administered to the principal. ... If it can be proved (as some think it can) that this practice was as early as the days of the apostle Paul" (2)
-- Apr 6, 1830
[Revelations] Fayette, New York. Doctrine and Covenants 22. New and everlasting covenant. Non-Mormon baptisms not recognized.
Book of Commandments Book B (1833).
Book of Commandments 23.
1835 Doctrine and Covenants 47.
Headings.... /BC 23 A Commandment unto the church of Christ, which was established in these last days, in the year of our Lord one thousand eight hundred and thirty: Given in Fayette, New-York, April, 1830, in consequence of some desiring to unite with the church without re-baptism, who had previously been baptized.
1835 D&C 47 Revelation to the church of Christ, which was established in these last days, in the year of our Lord one thousand eight hundred and thirty: Given April, 1830 in consequence of some desiring to unite with the church without re-baptism, who had previously been baptized.
1981 Doctrine and Covenants Revelation given through Joseph Smith the Prophet, at Manchester, New York, April 1830. HC 1:79-80. This revelation was given to the Church in consequence of some who had previously been baptized desiring to unite with the Church without rebaptism. (3)
-- Apr 16, 1830
Revelation, 16 April 1830 [D&C 22]
24 Commandment AD 1830 A Revelation given to Joseph the Seer Some were anxious to Join the Church [DEL:they] without Rebaptism & Joseph enquired of the Lord & he received as follows A commandment unto the Church of Christ which was established in these [DEL:day] last days one thousand eight hundred & thirty on the forth month & on the sixth day of the month which is called April Behold I say unto you that all old covenants have I [DEL:called] caused to be done away in this thing & this is a New & an everlasting covenant even [DEL:wherefore] the same which was from the begining wherefore although a man shouldest be baptized an hundred times it availeth him nothing for ye cannot enter into the strait gate by the law of Moses neither by your dead works for it is because of your dead works that I have caused this last covenant & this church to be built up unto me even as in days of old wherefore enter ye in at the [DEL:at] gate as I have commanded & seek not to Council your Go
d (4)
-- Feb 16, 1832
Section 76, Place: Hiram, Portage County, Ohio.
Historical Note: After returning to Hiram from the Amherst conference, Joseph Smith and Sidney Rigdon resumed the translation of the New Testament. Section 76 was received while they were translating John 5:29. Known as "The Vision," this section is of major doctrinal importance. ...
The heathen of ages that never had hope,.
And those of the region and shadow of death,.
The spirits in prison, that light has brought up.
55. To spirits in prison the Savior once preachd,.
And taught them the gospel, with powers afresh;.
And then were the living baptizd for their dead,.
That they might be judgd as if men in the flesh.
56. These are they that are honrable men of the earth;.
Who were blinded and dupd by the cunning of men:... (5)
Footnotes:
1 - "Conrad Weiser: Friend of Colonists and Mohawk" (Philadelphia: University of Pennsylvania Press, 1945), Paul A. Wallace.
2 - Grunder, Rick, Mormon Parallels: A Bibliographic Source
3 - Kenny, Scott; Saints Without Halos, 'Doctrine and Covenants,' http://saintswithouthalos.com/s/_dc.phtml
4 - Book of Commandments and Revelations (Revelation Book 1) http://bit.ly/manuscript-revelations
5 - Cook, Lyndon, Revelations of the Prophet Joseph Smith: A Historical and Biographical Commentary of the Doctrine and Covenants, http://amzn.to/RevelationsofJosephSmith
LDS History Chronology: Unconventional Baptism
Mormon History Timeline: Forms of Rebaptism in LDS History
http://lds-church-history.blogspot.com/
Rebaptism
The next topic at LDS-Church-History will cover forms of rebaptism in Mormon history. Various types of rebaptism will be analyzed, including baptism for recommitment, baptism for health, baptism for the dead, reformation baptism, and even baptism to prepare for plural marriage.
Baptism within the Latter Day Saint tradition followed a separate trajectory from other Christian practices of baptism in the 19th century. Revelations received at the formation of the church required already baptized Christians to be rebaptized into the church due to issues of apostasy and authority. Later, new forms of baptism became available to members of the church, as noted by historian D. Michael Quinn:
Joseph Smith also introduced methods to provide salvation rites for the dead through proxy ordinances by the living. The first such ordinance was baptism for the dead, allowing church members to perform baptisms for those who are dead, but who had not been baptized with LDS priesthood authority. One of the more interesting chapters of this practice comes from Wilford Woodruff's journal, where he documents his vision of signers of the Declaration of Independence, and his subsequent temple work for them.
While other forms of rebaptism ceased by the 1920s, baptisms for the dead continue today in LDS temples. The practice has received criticism due to increased scrutiny by the media during the current "Mormon Moment." This has caused church leaders to implement measures to further centralize this practice.
The history of these various forms of rebaptism will be detailed chronologically at LDS-Church-History over the next few months.
--
LDS-Church-History is a topical exploration of Mormon history. Several events are posted each day, gradually covering the current topic chronologically.
The best way to follow is to subscribe (via RSS, email, Facebook or Twitter) at http://LDS-Church-History.blogspot.com. More information can be found at http://bit.ly/aboutldshist.
To read through posts on this topic, click "newer post" below.
Baptism within the Latter Day Saint tradition followed a separate trajectory from other Christian practices of baptism in the 19th century. Revelations received at the formation of the church required already baptized Christians to be rebaptized into the church due to issues of apostasy and authority. Later, new forms of baptism became available to members of the church, as noted by historian D. Michael Quinn:
"For many years [in the nineteenth century] it had been common for members to rededicate themselves to building up the Kingdom through rebaptism. This practice was not considered essential to salvation but was a symbol of rededication. On other occasions the Saints were rebaptized as a symbolic gesture related to blessings for their health, entry into the United Order, preparation for marriage and even for going to the temple if they had not been there for some time. ....."
"As with nearly every public and private practice of Nauvoo during the lifetime of Joseph Smith, rebaptism was institutionalized by Brigham Young as he built the Kingdom of God throughout the Great Basin of the American West. ... The practice of rebaptism for rededication, renewal, reformation, health, and preparation for temple ordinances continued throughout the nineteenth century. Although some rebaptism ordinances, such as for health and rededication, continued to be performed as late as 1913 in the temples, the LDS Presidency decided during the administration of Joseph F. Smith that since rebaptism ordinances had always been supplementary to such principles and ordinances as individual repentance, partaking of the Sacrament, and priesthood blessing of the sick, it would be wise to discontinue a practice that might tend to diminish the importance of the primary principles and ordinances upon which rebaptism was predicated." ['The Practice of Rebaptism at Nauvoo,' D. Michael Quinn, BYU Studies (1978) 18:2]
Joseph Smith also introduced methods to provide salvation rites for the dead through proxy ordinances by the living. The first such ordinance was baptism for the dead, allowing church members to perform baptisms for those who are dead, but who had not been baptized with LDS priesthood authority. One of the more interesting chapters of this practice comes from Wilford Woodruff's journal, where he documents his vision of signers of the Declaration of Independence, and his subsequent temple work for them.
While other forms of rebaptism ceased by the 1920s, baptisms for the dead continue today in LDS temples. The practice has received criticism due to increased scrutiny by the media during the current "Mormon Moment." This has caused church leaders to implement measures to further centralize this practice.
The history of these various forms of rebaptism will be detailed chronologically at LDS-Church-History over the next few months.
--
LDS-Church-History is a topical exploration of Mormon history. Several events are posted each day, gradually covering the current topic chronologically.
The best way to follow is to subscribe (via RSS, email, Facebook or Twitter) at http://LDS-Church-History.blogspot.com. More information can be found at http://bit.ly/aboutldshist.
To read through posts on this topic, click "newer post" below.
George Albert Smith
Thanks for tuning into the chronology of the life of George Albert Smith.
Stay tuned. The next topic will be Baptism for the Health, Baptisms for the Dead, and Baptism of recommittment.
Stay tuned. The next topic will be Baptism for the Health, Baptisms for the Dead, and Baptism of recommittment.
More History?
Want more Mormon history? Check out Today-in-Mormon-History, three daily snippets of what happened on this day in Mormon Church History. More info can be found here: http://bit.ly/tdmh
George Albert Smith, Apr 4, 1951
-- Apr 4, 1951
President George Albert Smith dies on his birthday. David O. McKay becomes president. (1)
President George Albert Smith dies on his birthday. David O. McKay becomes president. (1)
-- Apr 04, 1951
President George Albert Smith passes away in Salt Lake City on his eighty-first birthday, after more than forty-seven years of ministry as an Apostle and Church President. (2)
-- Apr 4, 1951
In 1945, George Albert Smith became eighth president of the LDS Church, and served until his death on 4 April 1951, at the age of eighty-one. As church president, he also was president of many church-controlled corporations: Beneficial Life Insurance Company, Utah Hotel Company, Utah Home Fire Insurance Company, Utah-Idaho Sugar Company, Utah First National Bank, Zion's Savings Bank and Trust, ZCMI, and Zions Securities Corporation. He was president of the Church Board of Education, which controlled LDS educational institutions, and was also editor of the church's official magazines. He expedited welfare shipments to Latter-day Saints in Europe at the end of World War II, supervised the reconciliation of 1,200 Latter-day Saints in Mexico who had formed a schismatic group, and expanded programs to help American Indians. A person of compassion, he worked especially in the interests of the youth of the church, the troubled, the poor, and the underprivileged. (3)
[President George Albert Smith Journal] "727 p.m. Pronounced dead by Dr. LeRoy Kimball." [Nurses Notes] (4)
-- Apr 5, 1951
[David O. McKay Office Journal] April 5, 1951: President Clark conferred with me relative to statement from the Counselors regarding President Smith's passing. (5)
-- Apr 07, 1951
President funeral is held in the Tabernacle in Salt Lake City, Utah. (2)
-- Apr 8, 1951
[David O. McKay Office Journal] April 8, 1951: 4:30 p.m.--Special council meeting was held in the Salt Lake Temple. Presented to the Twelve the names of my counselors--Elder Stephen L. Richards as First Counselor, and Pres. J. Reuben Clark, Jr. as Second Counselor. (5)
-- Apr 9, 1951
[David O. McKay] Sustained and set apart as the ninth President of the Church, with Stephen L Richards as first counselor and J. Reuben Clark Jr. as second counselor. At this time, the Church had approximately one million members. (6)
-- Apr 09, 1951
Following the death of President George Albert Smith, David O. McKay is sustained as the ninth President of the Church, with Stephen L. Richards and J. Reuben Clark as counselors. President Clark, who had been serving as President First Counselor, took this opportunity to teach that "in the service of the Lord, it is not where you serve but how" (Conference Report, April 1951, 154). (2)
-- During Apr 4, 1951
In 1945, George Albert Smith became eighth president of the LDS Church, and served until his death on 4 April 1951, at the age of eighty-one. As church president, he also was president of many church-controlled corporations: Beneficial Life Insurance Company, Utah Hotel Company, Utah Home Fire Insurance Company, Utah-Idaho Sugar Company, Utah First National Bank, Zion's Savings Bank and Trust, ZCMI, and Zions Securities Corporation. He was president of the Church Board of Education, which controlled LDS educational institutions, and was also editor of the church's official magazines. He expedited welfare shipments to Latter-day Saints in Europe at the end of World War II, supervised the reconciliation of 1,200 Latter-day Saints in Mexico who had formed a schismatic group, and expanded programs to help American Indians. A person of compassion, he worked especially in the interests of the youth of the church, the troubled, the poor, and the underprivileged. (3)
Footnotes:
1 - Wikipedia, 20th Century (Mormonism), http://en.wikipedia.org/wiki/20th_century_(Mormonism)
2 - The Woodland Institute 'On This Day Historical Database,' http://www.woodlandinstitute.com
3 - Utah History Encyclopedia: George Albert Smith, http://www.media.utah.edu/UHE/s/SMITH%2CGEORGE.html
4 - Journals of George Albert Smith
5 - McKay, David O., Office Journal
6 - Church of Jesus Christ of Latter-day Saints, Teachings of Presidents of the Church: David O McKay, Salt Lake City, Utah
LDS History Chronology: George Albert Smith
Mormon History Timeline: The life of George Albert Smith
http://lds-church-history.blogspot.com/
George Albert Smith, Mar 26, 1951
-- Mar 26, 1951
[President George Albert Smith Journal] "President Clark rode up with Arthur, and at my request he gave me a blessing. I later learned that President Clark talked with my daughters Emily and Edith [daughters] and Dr. Kimball about the desirability of putting some clues in the papers indicating that my condition is not good. ...upon further consideration with President McKay, however, it was decided to wait to report to the people on my condition." (1)
[President George Albert Smith Journal] "President Clark rode up with Arthur, and at my request he gave me a blessing. I later learned that President Clark talked with my daughters Emily and Edith [daughters] and Dr. Kimball about the desirability of putting some clues in the papers indicating that my condition is not good. ...upon further consideration with President McKay, however, it was decided to wait to report to the people on my condition." (1)
-- Mar 27, 1951
[President George Albert Smith Journal] "Irrational at times." [Nurses Notes] (1)
-- March 31, 1951
[President George Albert Smith Journal] "Arthur brought President Clark up to see me and on his way back President Clark stopped in to see the doctor, who indicates that there is not much hope for my recovery. I have felt much the same thing for some time." (1)
-- Apr 1, 1951
[President George Albert Smith Journal] "Pt. disoriented most of day." [Nurses Notes] (1)
-- Mon Apr 2, 1951
[David O. McKay Office Journal] April 2, 1951: 10:00 a.m. Received word from the doctor that President Smith was in a very serious condition. I went immediately to the house anda was shocked at his appearance. He did not seem to recognize me--the first time since his sickness. I realized that possibly the end was not far off. It came as quite a shock to my nervous system, for I fully sensed then what his passing means. I remained at his bedside until about 12:30 p.m. At about 11:00 am.m, I called Ray and had her come up to the Smith home, and she stayed with me until 12:30 p.m. (2)
-- Apr 2, 1951
[President George Albert Smith Journal] "Had a relapse this morning. The nurse sent for the doctor and Arthur came right up, and called President Clark and President McKay who came right away to see me. President Clark was in Grantsville, and President McKay had been to Huntsville ad returned soon after Arthur called." (1)
[President George Albert Smith Journal] "Know his son." [Nurses Notes] (1)
-- Apr 3, 1951
[President George Albert Smith Journal] "President Clark came up I the evening to see me and we talked for a while, but I was so very weak and tired that it was difficult." (1)
-- Apr 4, 1951
[David O. McKay Office Journal] April 4, 1951: 10:00 a.m. Received a telephone call from Dr. LeRoy Kimball, President Smith's personal physician, who reported that President Smith is failing, and that the end is near--perhaps within an hour. I told him to keep in touch with me, and let me know when I should come to his bedside. 11:00 a.m. Went to President Smith's home. The family asked me to give him a blessing. In doing so I broke down with emotion.
Just a few moments after seven o' clock this evening, received a call to come to the bedside of President Smith, as the end was drawing near. Arrived there just a few moments prior to his passing at 7:27 p.m. President Clark and members of the immediate family were present. (2)
-- 1951. April 4
(George Albert Smith) : George Albert Smith died on his eighty-first birthday at his Yale Avenue home in Salt Lake City of lupuserythematosus disseminatus, a disease of the connective tissue which may have contributed to his mental collapse. Buried in the Salt Lake City Cemetery. (3)
Footnotes:
1 - Journals of George Albert Smith
2 - McKay, David O., Office Journal
3 - Van Wagoner, Richard and Walker, Steven C., A Book of Mormons, http://amzn.to/newmormonstudies
LDS History Chronology: George Albert Smith
Mormon History Timeline: The life of George Albert Smith
http://lds-church-history.blogspot.com/
George Albert Smith, March 8, 1951
-- March 8, 1951
[President George Albert Smith Journal] "Arthur brought President Clark up this morning and at my request he gave me a blessing." (1)
[President George Albert Smith Journal] "Arthur brought President Clark up this morning and at my request he gave me a blessing." (1)
-- Mar 10, 1951
[President George Albert Smith Journal] "President Clark came up to see me about 9:30..." (1)
-- Mar 15, 1951
[President George Albert Smith Journal] "Arthur drove President Clark up this morning, so that we could have a short visit, President Clark and I, before the Council meeting, and at my request President Clark gave me a fine blessing, for which I was most grateful." (1)
[President George Albert Smith Journal] "Not disoriented as he has been from other sedation." [Nurses Notes] (1)
-- Mar 17, 1951
[President George Albert Smith Journal] "Arthur drove President Clark up to see me this morning..." (1)
-- Mar 20, 1951
[President George Albert Smith Journal] -had a slight shake (1)
[President George Albert Smith Journal] "Somewhat confused this A.M." [Nurses Notes] (1)
-- Mar 21, 1951
[President George Albert Smith Journal] "In the afternoon President Clark came up with Arthur, and President Clark gave me a blessing, but since I was anointed this morning he did not do it again." (1)
-- Mar 22, 1951
[President George Albert Smith Journal] "Wonders where he is." [Nurses Notes] (1)
-- Mar 23, 1951
[President George Albert Smith Journal] - DOM gives blessing. (1)
Footnotes:
1 - Journals of George Albert Smith
LDS History Chronology: George Albert Smith
Mormon History Timeline: The life of George Albert Smith
http://lds-church-history.blogspot.com/
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