Baptism For The Dead Was Revealed A Little At A Time

The Prophet Brigham Young taught this about baptism for the dead,

Do you recollect that in about the year 1840-41, Joseph had a revelation concerning the dead? He had been asked the question a good many times: "What is the condition of the dead, those that lived and died without the Gospel?" It was a matter of inquiry with him. He considered this question for himself, and for the brethren and the Church, "What is the condition of the dead? What will be their fate? Is there no way today by which they can receive their blessings as there was in the days of the Apostles, and when the Gospel was preached upon the earth in ancient days?" When Joseph received the revelation that we have in our possession concerning the dead, the subject was opened to him, not in full, but in part, and he kept on receiving. When he had first received the knowledge by the spirit of revelation how the dead could be officiated for, there are brethren and sisters here, I can see quite a number here who were in Nauvoo, and you recollect that when this doctrine was first revealed, and in hurrying in the administration of baptism for the dead, that sisters were baptized for their male friends, were baptized for their fathers, their grandfathers, their mothers and their grandmothers, etc. I just mention this so that you will come to understanding, that as we knew nothing about this matter at first, the old Saints recollect, there was little by little given, and the subject was made plain, but little was given at once. Consequently, in the first place people were baptized for their friends and no record was kept. Joseph afterwards kept a record. Then women were baptized for men and men for women, etc. It would be very strange, you know, to the eyes of the wise and those that understood the things pertaining to eternity, if we were called upon to commence a work that we could not finish.     
This, therefore, was regulated and all set in order; for it was revealed that if a woman was baptized for a man, she could not be ordained for him, neither could she be made an Apostle or a Patriarch for the man, consequently the sisters are to be baptized for their own sex only.     
This doctrine of baptism for the dead is a great doctrine, one of the most glorious doctrines that was revealed to the human family; and there are light, power, glory, honor and immortality in it. 16:165.     
            (Brigham Young, Discourses of Brigham Young, selected and arranged by John A. Widtsoe, p.398-399)

Important Historical Background to the writing of D&C 121, 122, 123

 

With her husband imprisoned in Liberty Jail, Emma Smith and her children were among the Latter-day Saints who made their way across northern Missouri to Quincy, Illinois, in the winter of 1839. This experience was vivid in her mind when she wrote to Joseph on March 7:

"I shall not attempt to write my feelings altogether, for the situation in which you are, the walls, bars, and bolts, rolling rivers, running streams, rising hills, sinking vallies and spreading prairies that separate us, and the cruel injustice that first cast you into prison and still holds you there, with many other considerations, places my feelings far beyond description. Was it not for conscious innocence, and the direct interposition of divine mercy, I am very sure I never should have been able to have endured the scenes of suffering that I have passed through, since what is called the Militia, came into Far West, under the ever to be remembered Governor's notable order. . . . We are all well at present, except Frederick, who is quite sick. Little Alexander who is now in my arms is one of the finest little fellows, you ever saw in your life, he is so strong that with the assistance of a chair he will run all round the room. . . . No one but God, knows the reflections of my mind and the feelings of my heart when I left our house and home, and allmost all of every thing that we possessed excepting our little children, and took my journey out of the State of Missouri, leaving you shut up in that lonesome prison. But the recollection is more than human nature ought to bear. . . . The daily sufferings of our brethren in travelling and camping out nights, and those on the other side of the river would beggar the most lively description. The people in this state are very kind indeed, they are doing much more than we ever anticipated they would; I have many more things I could like to write but have not time and you may be astonished at my bad writing and incoherent manner, but you will pardon all when you reflect how hard it would be for you to write, when your hands were stiffened with hard work, and your heart convulsed with intense anxiety. But I hope there is better days to come to us yet."

 

On March 19, less than two weeks after the failure of the second jailbreak attempt, Joseph Smith received his wife's letter, along with letters from his brothers Don Carlos and William, and from Bishop Edward Partridge. This correspondence called forth an immediate response. The following day Lyman Wight noted that the Prophet was "writing an epistle to the church, " and on March 21 Joseph wrote to Emma. The lengthy letter produced on March 20 was signed by all the prisoners in the Liberty Jail and contained sentiments that were later published as sections 121-123 of the Doctrine and Covenants. Although this epistle was addressed to the "church . . . scattered abroad and to Bishop Partridge in particular," Joseph sent it to his wife with instructions for his family to have the first reading and then convey it to the Church.

(Joseph Smith, The Personal Writings of Joseph Smith, compiled and edited by Dean C. Jessee, p.389-)

The full context of the Prophet Joseph Smith's letter can be found in Teachings of the Prophet Joseph Smith by Joseph Fielding Smith, pp. 129-148.

Far West Missiouri Is Most Holy - Why? (D&C 115:7)

D&C  115:7
 7 Let the city, Far West, be a holy and consecrated land unto me; and it shall be called most holy, for the ground upon which thou standest is holy.

On June 1, 1966 President David O. McKay, President Joseph Fielding Smith, and President Alvin R. Dyer made a trip to Missouri to tour Church History site there.  After they left Adam-Ondi-Ahman they drove to the Far West temple site.

"At the site our car turned east so that the temple excavation baring the four cornerstones was to our immediate left and the site of the city square, now a cornfield, was to our immediate right. . . . Four of the brethren stood one each on the four cornerstones of the temple excavation. This enabled President McKay to judge the outline of the temple. . . .   
"Elder Dyer related to President McKay that the two counties, Caldwell, of which Far West was the center of gathering for the saints, and Daviess, of which Adam-ondi-Ahman was the center, had been created largely for the 'Mormon settlers' through the efforts of the Honorable Alexander W. Doniphan of the Missouri legislature. . . .   

"Caldwell County in 1836 was a wilderness. By the spring of 1838, it had a population of 5,000, 4,900 of whom were Mormons. The city of Far West at one time had 150 houses, four dry goods stores, three family groceries, half a dozen blacksmith shops, a printing establishment and two hotels. A large and comfortable school served as a church and courthouse. . . .   

"As President McKay gazed out at the temple site with thoughtful contemplation, President Smith got out of the car and walked the short distance to the temple site. Elder Dyer told of the persecution of the saints at that time, which reached a climax at Far West. To the right of the car, once the city square, is where the exterminating order of Governor Boggs was read. . . .   

"President Smith told of his father being born somewhere just west of the temple site. He lived to become the sixth president of the Church.   
"At Far West we all stood amazed at the fact that there remained nothing of Far West except the four stones of the temple excavation which at one time was dug and cleared by 500 brethren in preparation for a house of the Lord. President McKay seemed pleased and elated at the fact that the Church owns 80 acres at Far West, including the dedicated temple site. He seemed visibly affected in the reflections of that which transpired at this hallowed and sacred place designated by the Lord as most holy. . . .   
"It was a momentous and historically important trip. All marvelled at that which had been accomplished in just a little over one day. President McKay was in fine spirit and had been all during the trip. . . . President Smith too was feeling fine and enjoyed the visit, speaking of his happiness that President McKay had visited these historically sacred places in Missouri. . . ."   

Elder Dyer, whom President McKay subsequently ordained an apostle and later set apart as a counselor in the church presidency, offered some interesting after-thoughts on Far West:   
"In connection with President McKay's visit at Far West, it is to be noted that while there the President appeared somewhat overwhelmed. The place made a deep impression upon him; so much so that he referred to Far West a number of times in the ensuing days as a place of deep impression.   

"The feeling that President McKay had at Far West registered upon me once again, but now with greater impact. The events that transpired there are significant: (a) The Lord proclaimed Far West a holy and consecrated land unto him, declaring to Joseph Smith that the very ground he stood on there was holy. (b) The Prophet Joseph Smith contended with the devil face to face for some time, upon the occasion of the power of evil menacing one of his children in the Prophet's home just west of the temple site. Lucifer declared that Joseph had no right to be there, that this was his place. Whereupon the Prophet rebuked Satan in the name of the Lord, and he departed and did not touch the child again. (c) The overwhelming feeling that President McKay had when he visited this sacred place.   

"The Answer: I have often pondered the holy significance of Far West, and even more so since President McKay's visit. The sacredness of Far West, Missouri, is no doubt due to the understanding that the Prophet Joseph Smith conveyed to the brethren, at these early times, that Adam-ondi-Ahman, the place to which Adam and Eve fled when cast out of the Garden of Eden, is where Adam erected an altar unto God, and offered sacrifices, and that

Far West was the spot where Cain killed Abel.

"This information tends to explain why the Lord declared Far West to be a holy consecrated place; and no doubt explains why Satan claimed that place as his own, as it was here that he entered into a covenant with Cain, resulting in the death of Abel, the first of mortal existence [to die] upon this earth.   

"It would appear that President McKay while there felt the spirit and significance of this holy place."   
One reason President McKay chose to tour the Missouri historic sites was to gain impressions helpful in making decisions in regard to further church expenditures for buildings and monuments in that area. He gave his approval to construction of a half million dollar visitor center near the temple lot site in Independence and to monuments and improvements at and near the Far West temple lot site. (emphasis added)  

(Joseph Fielding Smith, Jr., and John J. Stewart, The Life of Joseph Fielding Smith, p.338-340,342)

How To Know The Truth Of The Restoration

TO THE HONORABLE MEN OF THE WORLD. By Joseph Smith

TO the honorable searchers for truth, we, in a spirit of candor and meekness, are bound by every tie that makes man the friend of man, by every endowment of heaven, that renders intelligent beings seekers of happiness, to show you the way to salvation. In fact, we are not only bound to do thus for those that seek the riches of eternity, but, to walk in the tracks of our Savior, we must love our enemies; bless them that curse us; do good to them that hate us, and pray for them that dispitefully use us, and persecute us, or you and the world may know, that we are not the children of God. Therefore, to be obedient to the precepts of our divine master, we say unto you, Search the Scriptures—search the revelations which we publish, and ask your heavenly Father, in the name of his Son Jesus Christ, to manifest the truth unto you, and if you do it with an eye single to his glory, nothing doubting, he will answer you by the power of his Holy Spirit: You will then know for yourselves and not for another: You will not then be dependent on man for the knowledge of God; nor will there be any room for speculation. No: for, when men receive their instruction from him that made them, they know how he will save them. Then again we say, Search the Scriptures; search the prophets, and learn what portion of them belongs to you, and the people of the nineteenth century. You, no doubt, will agree with us, and say, that you have no right to claim the promises of the inhabitants before the flood; that you cannot found your hopes of salvation upon the obedience of the children of Israel, when journeying in the wilderness; nor can you expect that the blessings which the apostles pronounced upon the churches of Christ, eighteen hundred years ago, were intended for you: Again, if others' blessings are not your blessings, others' curses are not your curses; you stand then in these last days, as all have stood before you, agents unto yourselves, to be judged according to your works.

(To the Honorable Men of the World., Evening and Morning Star, vol. 1 (June 1832-May 1833), Vol. I. August, 1832. No. 3. 22.)

Concentration in Prayer

Brigham Young – Concentration in Prayer

Again, suppose a family wish to assemble for prayer, what would be orderly and proper? For the head of the family to call together his wife, . . . and children, except the children who are too small to be kept quiet, and when he prays aloud, all present, who are old enough to understand, should mentally repeat the words as they fall from his lips; and why so? That all may be one.

If the people will ask in faith, they will receive, and let all mentally ask precisely as does the one who is spokesman. Let all leave the cares of their work behind them; let the kitchens take care of themselves, and let the barns, the flocks and herds take care of themselves, and if they are destroyed while you are praying, be able to freely say, "Go, they are the Lord's; He gave them to me, and I will worship Him; I will assemble my family and call upon the name of my God."

By leaving business and the cares thereof where they belong, and attending strictly to worship in its season, if not at first, you soon will be united, and be able to bring every evil principle into subjection. If all are bound up in this manner, don't you see that it will make a mighty cord of faith?

I will now ask this congregation, how many of you thought of mentally repeating my prayer as the words came to your ears? Did you realize that the order of prayer required you to mentally follow the words of the person who was praying? With us every one should mentally repeat the same words and ask for the same things as does the one who leads vocally, and let all say, amen. There are times and places when all should vocally repeat the words spoken, but in our prayer meetings and in our family circles let every heart be united with the one who takes the lead by being mouth before the Lord, and let every person mentally repeat the prayers, and all unite in whatever is asked for, and the Lord will not withhold, but will give to such persons the things which they ask for and rightly need.

In some denominations the hearers are accustomed to cry out, "Amen, amen, amen, hallelujah, praise the Lord," &c., during the prayer service, and immediately let their minds wander to the ends of the earth. That is not the right way to pray, but let every one throw off care for their effects, for the Lord knows all about them; He protects them while we are with them; and He is equally able to protect them while we are absent; therefore, while engaged in worshipping Him, let every heart be concentrated upon the subject before them. If this congregation will take this course, I promise them that they will go to their dwellings satisfied that the Almighty has been with us to strengthen us; but if our minds are like the fool's eyes, we shall be profited but little.

(Journal of Discourses, 26 vols. [London: Latter-day Saints' Book Depot, 1854-1886], 3: 53.)

Seven Common Mistakes When Applying the Atonement in Our Lives

Seven Common Mistakes When Applying the Atonement in Our Lives

(Taken from Elder Maxwell’s talk, “Glorify Christ”, to CES Personnel, 2 Feb. 2001)

“God leaves us free to make these very mistakes.” Each mistake reflects a greater need for our personal submissiveness!

1. We make a mistake when we think we own ourselves and blocks of time. Our faith in God includes faith in God’s timing, enough to be able to say in affect,”Thy timing be done” (see D&C 64:32)

2. We make another mistake in that we fail to realize how much of serious discipleship consists of downsizing our egos and diminishing our selfishness! The bloated natural man will resist any downsizing. But...meekness is what has to happen.

3. Another mistake we can make is that we maybe don’t take life’s little quizzes seriously enough. We think we will cram and pass the final exam! The infinite atonement is there for our finite mistakes, including the daily mistakes we tend to make.

4. We make another mistake when we fail to focus on and to develop patience as well as faith (see Mosiah 23:21). These two attributes are in tandem; they go together. By the way, if we are meek, being tried means being developed. We don’t look at impatience in terms of its downside. When we are impatient, in effect, we do not honor what is implied in the words “in process of time.” Impatience puts us at risk.

5. We may feel put upon by events and circumstances-another mistake we can make when approaching the Atonement in order to draw upon it. Yet “these things” that we feel put upon by actually constitute the customized curricula needed for personal development.

6. Another mistake we make is that we foolishly think we are free to choose but without wanting the consequences of those choices! (See Alma 29:4). Bainville, the French philosopher, said, “One must want the consequences of what one wants.”

7. Another mistake commonly made is that we play to the mortal galleries! We listen too much to the wrong peers. There is what I call the mystic “they,” who for some people are ascendant. In terms of the choices they make, they want to please the mystic “they.” Some people are so anxious, therefore, to be politically correct and to conform to the fashions of the world! What is worse, however, is when we see members of the Church try to conform eternal truths to the ways and thinking of the world, so that somehow they think they would please the world if they were so to do, but it won’t work!

Now these mistakes are but a few we make; they keep us from fully applying the Atonement to our lives. They are not worthy of Jesus and what He accomplished in Gethsemane and on Calvary! To understand and have faith, therefore, in the character and the purposes of God, it means instead of complaining, that we accept (more than we do) the menu of life and what is allotted to us.

The Importance of April 3, 1836

The dedication of the Kirtland Temple in this last dispensation was one of the great milestones in preparing for the second coming of Christ.  The keys that were restored by Moses, Elias, and Elijah opened the way to proclaim the gospel into all the world, and then to perfect those who respond to the clarion call of the missionaries, and then to redeem them by the sealing powers which allows families to be together forever.  April 3, 1836 brought together several very important events.  It was a Sunday, it was the Jewish Passover, and the Christian Easter.  This only happens once in every several hundred years.  It may also have been the anniversary of the Savior's resurrection from the dead.

John P. Pratt wrote two successive article in the Ensign concerning the dating of the first Easter and its relationship to the resurrection.  Click here for the first article.  Click here for the second article.


D&C 110:13–14 . The Coming of Elijah

President Joseph Fielding Smith noted:

“Edersheim in his work, The Temple, says: ‘To this day, in every Jewish home, at a certain part of the Paschal service [i.e. when they drink the “third cup”]—the door is opened to admit Elijah the prophet as forerunner of the Messiah, while appropriate passages are at the same time read which foretell the destruction of all heathen nations. It is a remarkable coincidence that, in instituting his own Supper, the Lord Jesus connected the symbol, not of judgment, but of his dying love, with his “third cup.”’

“It was, I am informed, on the third day of April, 1836, that the Jews, in their homes at the Paschal feast, opened their doors for Elijah to enter. On that very day Elijah did enter—not in the home of the Jews to partake of the Passover with them—but he appeared in the house of the Lord, erected to his name and received by the Lord in Kirtland, and there bestowed his keys to bring to pass the very things for which these Jews, assembled in their homes, were seeking.” ( Doctrines of Salvation, 2:100–101.)
(Doctrine and Covenants Institute Student Manual p. 276)

The Temple as a place to receive promised blessings

Doctrine and Covenant section 109 is the revealed dedicatory prayer of the Kirtland Temple.

D&C 109:10–60 . Securing the Promises Given in Revelation

The Prophet Joseph Smith asked the Lord that the Saints receive the blessings promised to them in various revelations already given:

1. That God’s glory would rest upon His people and upon the Kirtland Temple (see D&C 109:12–13 ).

2. That those who worship in the temple would be taught properly (see v. 14 ).

3. That the people would “grow up” in the Lord, receiving a fulness of the Holy Ghost ( v. 15 ).

4. That the house of God would be all it was meant to be with no unclean thing permitted therein (see vv. 16–20 , which are paraphrased from D&C 88:119–20 ).

5. That when the Saints transgressed, they would return quickly to the Lord (see v. 21 ).

6. That His servants could go forth armed with power and protected by the angels to spread the gospel to the ends of the earth (see vv. 22–23 ).

7. That He would establish His people forever against all the enemies who fight against them (see vv. 24–33 ).

8. That their sins would be forgiven (see v. 34 ).

9. That the powers of Pentecost would come upon them (see vv. 35–37 ).

10. That the servants of God would have the power of the covenant and bear testimony of it throughout the world (see vv. 38–44 ).

11. That the servants of God would be delivered from the calamity of the wicked and the judgments that are promised (see vv. 45–49 ).

12. That the Lord would have mercy on the nations of the earth, softening their hearts to prepare them for the gospel message (see vv. 54–58 ).

13. That stakes of Zion would be appointed so the gathering might roll forth (see v. 59 ). (Adapted from Sperry, Compendium, pp. 593–96.)

(Doctrine and Covenants Institute Student Manual pp. 271-272)