Chapter III: Part 3

Christ and the contrite thief went to Paradise; but Paradise is not the distinctive abode of God. To infer that the crucified transgressor was saved by his dying confession, and was granted a special passport to Heaven with sins unexpiated and without his compliance with "the laws and ordinances of the Gospel" is to disregard both letter and spirit of Scripture, and to ignore both reason and the sense of justice. We find here no warrant for belief in the efficacy of death-bed confession as a means of grace. Only through individual faith, repentance, and works can remission of sins be obtained. The dying malefactor who won from the Christ the comforting promise of a place in Paradise had manifested both faith and repentance. The blessing promised him was to the effect that he should that day hear the Gospel preached in Paradise. In the acceptance or rejection of the message of salvation he would be left an agent unto himself. The requirement of obedience to "the laws and ordinances of the Gospel" was not waived, suspended, or superseded in his case, nor shall it be for any soul.

For the dead who have lived and died in ignorance of the requirements of salvation, as, in another sense, for the disobedient who later come to repentance, the plan of God provides for the vicarious administration of the essential ordinances to the living posterity in behalf of their dead progenitors. Of this saving labor Malachi prophesied in solemn plainness (Malachi 4:5, 6); and the glorious fulfilment has been witnessed in this modern age. The great Temples reared by the Latter-day Saints are maintained in large part for the service of the living in behalf of the dead.

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WHY ARE THEY BAPTIZED FOR THE DEAD?

Elijah the Prophet on the American Continent

IN one of his letters to the Corinthians, Paul the Apostle discusses the resurrection of the dead, which was a subject of contention at the time of his writing. Having shown that through the Atonement of Jesus Christ all mankind shall be eventually redeemed from bodily death, the scholarly Apostle asks: "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?" (1 Cor. 15:29). As the question is put by way of finality and climax to the preceding argument and is without explanatory comment, we must conclude that the subject involved no new or strange doctrine; but to the contrary that the people both understood and practised the ordinance of vicarious baptism by the living in behalf of the dead.

To Nicodemus our Lord declared in such plainness as to preclude dispute: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3:5). That this new birth comprises water baptism by immersion, as was at that time being administered by John the Baptist, and the higher baptism of the Spirit, which Christ Himself came to give, is evident from the scriptural context. Note the incisiveness of our Lord's affirmation that without baptism man cannot enter the kingdom of God. No distinction is made, no exceptions are implied. The indispensable condition is applicable to all men whether living or dead.

Nicodemus, though a scholar and a master in Israel, failed to understand the full import of our Lord's words, and in seeming bewilderment asked: "How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born?" (Verse 4).

With at least equal pertinency it may now be asked: How can a man who has died without baptism be baptized? Can he enter the second time into his body of flesh and be immersed in water? The answer is that the living may be baptized for the dead. No one who accepts as a reality the Atonement of Jesus Christ in behalf of all humankind can consistently deny the efficacy of vicarious service, in which one person officiates in behalf of another, provided of course that the labor be done by Divine appointment.

In the last chapter of the Old Testament the prophet Malachi describes a condition of the last days immediately precedent to the second advent of the Christ: "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." (Malachi 4:1).

This fateful prediction is followed by the blessed promise, expressed in the words of Jehovah: "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." (Verses 5, 6).

Joseph Smith the modern prophet solemnly affirms that in 1836 Elijah the prophet of ancient Israel appeared in the Temple that had been erected by the Latter-day Saints at Kirtland, Ohio, and effected the fulfilment of Malachi's prediction by this declaration: "Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse." (D&C, 110:14-15).

This union of the interests of the departed fathers with those of their yet living descendants is a necessary preparation for the coming of the Lord, as affirmed by Joseph Smith: "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." (D. C. 128:18).

The Latter-day Saints are distinguished as a Temple-building people. Through direct revelation the Lord has made plain that baptism and associated ordinances for the dead, as also certain endowments of the living, are acceptable only when administered in structures specially reared and consecrated for this sacred service.

In the spirit realm, as in our material world of mortals, the Gospel of Jesus Christ is being preached; and among both dead and living the authoritative proclamation is made: Repent for the Kingdom of Heaven is at hand. To be competent to officiate for his dead, a man must first comply with the laws and ordinances of the Gospel in his own behalf.

There is an element of particular fitness in the fact that the appointed minister, through whom the vicarious service of the living in behalf of the dead has been inaugurated in the current dispensation, is none other than Elijah, who was taken from earth without passing through the change we call death, and who therefore held a peculiar and special relationship to both the living and the dead.

True to the commission conferred through Elijah's modern ministry, the Church of Jesus Christ of Latter-day Saints rears Temples to the name and service of the living God, and in those sacred structures carries forward the appointed service for the salvation of the uncounted dead who have passed away in ignorance as to the necessity of compliance with the laws and ordinances of the Gospel, without which compliance no man can have place in the Kingdom of God.

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OBEDIENCE IS HEAVEN'S FIRST LAW

Conditions of Citizenship in the Kingdom of God

WE believe that through the Atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the Gospel. (Articles of Faith, 3).

Pope's famous line, "Order is Heaven's first law," has often been misapplied. Order is a result of compliance with established requirements; of necessity, therefore, it cannot be first. It is an effect, not the primary cause. A more thoughtful generalization leads to the conclusion that obedience is the basal law of Heaven, and that this law is equally valid and as truly operative in things pertaining to mortality.

Jesus Christ, through whom the plan of salvation has been made available to mankind, has prescribed the conditions under which we may become its beneficiaries--the terms by which citizenship in the Kingdom of God may be secured.

Among these specified conditions is baptism by immersion for the remission of sins. The gross materialist, who wilfully refuses to see or to acknowledge anything beyond the affairs of earth, may ask: How can water wash away sin? In answer be it said, water cannot remove the stain of guilt; nevertheless, obedience to the law of baptism as required by Jesus Christ is truly a means of securing forgiveness. Obedience, not water, is the cleansing unction.

Have you never read of Naaman, captain of the Syrian hosts, who sought relief from his leprosy through the ministration of Elisha, the man of God? Read 2 Kings, chap. 5. The prophet commanded the leper to wash himself seven times in Jordan, and promised that through obedience the man would be cleansed. But the haughty Syrian was offended at the simplicity of the requirement. He had expected some ceremonial spectacle of power, a display of miracle. But by the counsel of his servant he went "and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean." The waters of Jordan had no special virtues of healing, but obedience effected a cure from the leprous affliction, which was rightly regarded as at once a bodily disease and a curse.

And what of the widow, whose sons were to be sold into bondage because she could not pay her late husband's debt? Read 2 Kings 4:1-7. She came to Elisha in agony of soul; and the prophet told her to take the one little pot of oil in her house, and pour from it into as many vessels as she could borrow. With scrupulous care she complied with every detail of the instructions given her by the man of God, and the vessels were filled from the single cruse. Then she came and told the man of God. And he said, "Go, sell the cil, and pay thy debt, and live thou and thy children of the rest."

Obedience is a source of power, even as is prayer. When the Jews marveled at the wisdom of Christ, He told them of a very simple yet effective way of obtaining, each for himself, knowledge of supreme worth. "My doctrine is not mine," said He, "but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7:16, 17).

In every-day affairs we comply without question with the requirements essential to the results we desire. Electricity lights our homes, propels our vehicles, drives our machinery, transmits our messages, but only on condition that we obey to the minutest detail the laws by which that mystic force operates. We may cause the sunlight to record indelibly the beauties of the landscape, or the features of a friend, but only through obedience to the laws of light and the numerous mechanical adjustments incident to the use of the camera. And as we fully and unreservedly obey, the result is sure.

Why then should it be a thing strange in our eyes that through obedience to established and eternal law the higher or spiritual powers should be invoked to our service? The effect is equally sure. The Christ has given us solemn assurance: "He that believeth and is baptized shall be saved." (Mark 16:16).

In the present age, the unalterable necessity of obedience as a means of blessing has been reaffirmed through the prophet Joseph Smith:

"There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated; And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated." (D&C 130:20, 21).

And further: "I, the Lord, am bound when ye do what I say, but when ye do not what I say, ye have no promise." (82:10).

There is no element of uncertainty in the plan of salvation, far less of inconsistency or caprice in the judgment to be rendered on individual lives, for that would imply injustice. The plan is simple. Man is in a fallen condition, beset with weaknesses and sin. Means are provided whereby he may rise, and, through the corridors of death and the portals of the resurrection, reach the way of eternal progression. These means are all comprised in obedience to the laws and ordinances of the Gospel. It is only by compliance with the laws of our community and nation that we have title to personal liberty and to a share in the blessings and privileges provided by the government under which we live. Shall the terms of citizenship in the Kingdom of God be less definite than in the nations officered by men?

Divine authority for the naturalization of mankind in that eternal Kingdom has been restored to earth in the current age. The Church of Jesus Christ of Latter-day Saints calls upon all peoples, irrespective of race or nationality, to cultivate an abiding faith in God, to turn from sin in contrite and genuine repentance, to be baptized by the authority of the Holy Priesthood, and to receive the assured companionship of the Holy Ghost through the laying on of hands.

On the high authority of the Holy Scriptures, the direct word of God to man, be it said: There is no other road to Salvation.

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THE DEVILS BELIEVE AND TREMBLE

Faith Not Mere Belief

WE believe that the first principles and ordinances of the Gospel are: (1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the gift of the Holy Ghost. (Articles of Faith, 4).

Faith in God is the first, the fundamental, the basal principle of the Gospel; as, indeed, faith, in the more general usage of the term, is the impelling cause to activity even in ordinary affairs. Faith and belief are not infrequently confused, and the words are too commonly regarded as synonymous. An approach to identity of meaning appears in early English, in consequence of which fact belief is sometimes given the more definite signification of faith in our versions of the Holy Scriptures. Belief may be nothing more than a mental assent to any proposition, principle, or alleged fact; whereas faith implies such confidence and conviction as shall inspire to action. Belief is by comparison passive, a mere agreement or tacit acceptance only; faith is active and positive, and is accompanied by works. Faith is vivified, vitalized, living belief.

Even the devils believe that Jesus is the Christ, and so fully that they tremble at the prospect of the fate foreshadowed by that belief (see James 2:19). Their belief may amount even to certain knowledge, but they remain devils nevertheless. Consider the man possessed by a demon in the country of the Gadarenes. When he beheld Jesus afar off he ran to the Master, and worshiped Him, while the evil spirit by whom the man was controlled acknowledged the Lord, calling Him "Jesus, thou Son of the Most High God." (Mark 5; for analogous instances see Mark 1:23-27, and 3:8-11).

Strikingly similar in form, yet vitally different in spirit and effect, is this testimony of the demons as compared with Peter's confession of his Lord. To the Savior's question "Whom say ye that I am?" Peter replied in practically the same words voiced by the unclean spirits: "Thou art the Christ, the Son of the living God." (Matt. 16:15, 16).

Peter's faith had already been tested, and had demonstrated its vital power. Through faith the Apostle had forsaken much that had been dear, and had followed his Lord in persecution and suffering. His knowledge of God as the Eternal Father and of Jesus Christ as the Redeemer may have been no greater than that of the demons; but while to them that knowledge was an added cause of condemnation, to him it was the power of righteous service and of eventual salvation.

In a theological sense faith includes a moving, vital, inspiring confidence in God, and the acceptance of His will as our law and of His words as our guide in life. Faith in God is a principle of power, for by its exercise spiritual forces are made operative. By this power phenomena that appear to be supernatural, such as we call miracles, are wrought. Even the Lord Jesus was influenced and in a measure controlled by the lack of faith or the possession thereof by those who sought blessings at His hands. We are told that at a certain time and place Jesus "could there do no mighty work" because of the people's unbelief, which was so dense that He marveled at it. (Mark 6:5, 6). Repeatedly did the Lord rebuke and admonish with such reproofs as "O ye of little faith," "Where is your faith?" and "How is it that ye have no faith?" In glorious contrast rang out His words of benediction to those whose faith had made it possible for Him to heal and to save: "Thy faith hath made thee whole" and "According to your faith be it unto you."

Read the record of the youthful demoniac whose agonized father brought his son to the Master, pleading pitiably "If thou canst do any thing, have compassion on us and help us." To this qualified intercession Jesus replied "If thou canst believe" and added "All things are possible to him that believeth." (Read Mark 9:14-29). The faith requisite to the healing was not that of the Healer alone, but primarily faith on the part of the suppliant.

If through faith Divine interposition may be secured to the accomplishment of what we call material or physical miracles, and of this the Scriptures contain copious testimony (read Hebrews, chap. 11), is it consistent to doubt that faith is the appointed agency for invoking and securing spiritual blessings, even to the attainment of salvation in the eternal worlds?

As shown in earlier articles, redemption from the power of death is assured to all through the victory achieved by Jesus Christ; but salvation is an individual gift, provided for all who shall establish claim thereto through obedience to the laws and ordinances of the Gospel. Faith in God the Eternal Father, and in His Son Jesus Christ as the Redeemer and Savior of the race, and in the Holy Ghost, is essential to the securing of individual salvation. Paul forcefully declares "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Heb. 11:6).

The Scriptures abound in assurances of salvation to those who exercise faith in God. The Savior's teachings are conclusive:

"He that believeth and is baptized shall be saved; but he that believeth not shall be damned." (Mark 16:16).

And again:

"He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." (John 3:36).

But who will venture to affirm that passive belief as distinguished from active faith is here implied? Can a man be said to believe in Jesus Christ in any effective and genuine sense unless that man shall strive to do the things that Christ commands? To any such inconsistent assumption, the Apostle John replies:

"And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him." (1 John 2:3-5).

In a revelation through Joseph Smith in 1829 the Lord Jesus Christ gave this instruction and blessed promise:

"Ask the Father in my name, in faith believing that you shall receive, and you shall have the Holy Ghost, which manifesteth all things which are expedient unto the children of men." (D&C 18:18).

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THE VOICE OF JOHN THE BAPTIST AGAIN HEARD

Repent Ye, for the Kingdom of Heaven is at Hand

THE personal ministry of Jesus Christ in the flesh was directly heralded by the preaching of John the Baptist, whose voice was that of one crying in the wilderness: "Repent ye, for the Kingdom of Heaven is at hand." The proclamation of the appointed harbinger was vindicated by the appearance of the Lord Himself, who came and opened the way of the Kingdom of God to all who would enter therein.

In these modern days that same John, now a resurrected personage, has again officiated on earth. In him was vested of old the authority of the Priesthood of Aaron. On the 15th of May, 1829, a heavenly messenger, who declared himself to be John known as the Baptist, appeared in light and glory, and, laying his hands upon the heads of the modern prophet Joseph Smith and a companion in the ministry, conferred upon them the Aaronic Priesthood, saying:

"Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins." (D&C, Sec. 13).

Thus was fulfilled in part the vision prophecy of the ancient Revelator, that in the last days an angel would come, "having the everlasting Gospel to preach unto them that dwell on the earth." (See Rev. 14:6, 7).

Repentance, which stands eternally established as an indispensable condition of salvation, is today proclaimed anew under the authority of the restored Priesthood, and the call is to every nation, kindred, tongue, and people. The second advent of the Christ is near, and but little time remains to prepare for His coming, which shall be in power and great glory, to the accompaniment of the resurrection of the righteous dead, the glorification of the worthy who are still in the flesh, and the destruction of the wilfully and hopelessly wicked.

Repentance, as the ordained requirement whereby remission of sins may be attained, consists essentially in a genuine sorrow for sin and comprises: (1) a personal conviction of guilt; (2) an earnest desire to secure foregiveness; and (3) a resolute determination to forsake sin and follow the path of righteous living. The first step in the course of effective repentance consists in the acknowledgment or confession of sin before God; the second in the sinner forgiving those who have sinned against him; and the third in his acceptance of Christ's atoning sacrifice as shown by a willingness to obey the further requirements embodied in the Gospel of salvation.

1. Without sincere confession of sin repentance is impossible. The Apostle John declared the solemn truth:

"If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1:8, 9).

In this modern age the voice of the Lord Jesus Christ has been heard to the same effect:

"Verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death."

And further:

"By this ye may know if a man repenteth of his sins. Behold, he will confess them and forsake them." (D&C 64:7; and 58:43).

2. The sinner must be willing to grant forgiveness to others if he would secure that boon to himself. In teaching us how to pray, the Lord specified the condition on which forgiveness may rationally be asked: "Forgive us our debts as we forgive our debtors." No hope of forgiveness is justified if in our hearts we are unforgiving, "For," said the Christ, "if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matt. 6:14, 15).

Through His revelations to the restored Church in the current age, the Lord has emphasized this essential element of repentance:

"Wherefore I say unto you, that ye ought to forgive one another, for he that forgiveth not his brother his trespasses, standeth condemned before the Lord, for there remaineth in him the greater sin. I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men." (D&C 64:9, 10).

3. Contrite repentance will naturally lead the penitent to do all he can to make amends for past offenses, and to comply with the conditions on which forgiveness is predicated. And as he learns that baptism at the hands of one invested with Divine authority is essential, he will seek such a servant of God, and humbly submit himself to the ordinance whereby citizenship in the Kingdom of God may be established.

Without repentance salvation is impossible. The Savior followed the ringing call of His forerunner with the command: "Repent ye and believe the Gospel" (Mark 1:15). So also taught the Apostles of old, that God "commandeth all men everywhere to repent" (Acts 17:30). And in the present dispensation the word of God has come through the Prophet Joseph Smith:

"And we know that all men must repent and believe on the name of Jesus Christ, and worship the Father in his name, and endure in faith on his name to the end, or they cannot be saved in the kingdom of God." (D&C 20:29).

Against the awful danger of procrastination, whereby the ability to repent may be forfeited, the Book of Mormon solemnly warns:

"For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors, . . . For behold, if ye have procrastinated the day of your repentance, even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you." (Book of Mormon, Alma 34:32, 35).

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ARISE AND WASH AWAY THY SINS

The Only Way

WE believe that the first principles and ordinances of the Gospel are: (1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the gift of the Holy Ghost. (Articles of Faith, 4).

"Men and brethren, what shall we do?" Such was the eager, anguished, almost despairing cry of the humbled multitude who, at the first Pentecost following the crucifixion of Christ, were brought to a realization of their awful guilt through the inspired utterances of Peter, the presiding Apostle.

What shall we do? What can we do? Is hope yet open to us? This is the wail of contritely penitent souls, everywhere, always. When convicted of sin at the bar of his own conscience through genuine repentance, when at last able to see himself in all the repulsive pollution of his transgression, the self-accusing sinner yearns with fervid purpose to make all possible reparation and is zealous to learn and obey the conditions of forgiveness, if such there be.

To every soul thus brought into the depths through the benign though afflicting influences of repentance, to all who thus appeal for mercy and rescue, the answer is direct and prompt:

"Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (See Acts 2:37-39).

The promise of remission is as wide as the domain of sin; for, excepting those (and be it said to our comfort that they are few) who sink so far into the quagmire of iniquity as to be numbered among the "sons of perdition," to whom effective repentance is impossible, all may be saved by compliance with the requirements set forth by the Author of the plan of salvation. The need of forgiveness is likewise universal; "for there is not a just man upon earth, that doeth good, and sinneth not" (Eccles. 7:20).

Is it not reasonable, and wholly in keeping with the ordinary ways of men in their mutual dealings, that some substantial evidence shall be demanded to attest the genuineness of the repentance we voice in words? Is it enough that the debtor shall merely acknowledge his obligation and express regret that he has not heretofore been able to meet it? He must do something more, or he remains forever in debt. The seal by which repentance is validated is Baptism in water for the remission of sins; for by this is the blood of Jesus Christ made effective to cleanse from sin. (See 1 John 1:7).

The voice in the wilderness heralding the advent of the Lord, the proclamation that aroused Jerusalem and reverberated throughout Judea and Galilee, was "the baptism of repentance for the remission of sins." (Mark 1:4; Luke 3:3). The cleansing ordinance was not to be administered indiscriminately, however; it was reserved for those who had brought forth "fruits meet for repentance," those whose profession of penitence was a true index to their contrite state.

Saul of Tarsus when rebuked for his ill-directed zeal in persecuting the Lord's own, exclaimed in agony: "What shall I do, Lord?" By the mouth of devout Ananias came the answer: "Arise, and be baptized and wash away thy sins." (See Acts 22). And Saul, thereafter known as Paul, a preacher of righteousness and an Apostle of the Lord Jesus Christ, taught the saving doctrine that by baptism in water comes regeneration from sin.

Pastors and prophets who ministered to the ancient fold of Christ on the American continent led the people in the same path, that of repentance and baptism by water, the only way by which remission of sins could then or can ever be secured. Read for yourselves in the Book of Mormon, which is verily the Scripture of the Western Continent:

"For the gate by which ye should enter, is repentance, and baptism by water; and then cometh a remission of your sins by fire, and by the Holy Ghost." (2 Nephi 31:17).

"Shew unto your God that ye are willing to repent of your sins, and enter into a covenant with Him to keep His commandments, and witness it unto Him this day, by going into the waters of baptism." (Alma 7:15).

Hear the words of the Lord Jesus Christ through the prophet Mormon:

"Turn, all ye Gentiles from your wicked ways, and repent of your evil doings, of your lyings and deceivings, and of your whoredoms, and of your secret abominations, and your idolatries, and of your murders, and your priestcrafts, and your envyings, and your strifes, and from all your wickedness and abominations, and come unto me, and be baptized in my name, that ye may receive a remission of your sins, and be filled with the Holy Ghost, that ye may be numbered with my people, who are of the house of Israel." (3 Nephi 30:2).

And further:

"The first fruits of repentance is baptism; and baptism cometh by faith, unto the fulfilling the commandments; and the fulfilling the commandments bringeth remission of sins." (Moroni 8:25).

To His commissioned servants in the current age, the bearers of the Holy Priesthood again restored to earth, the Lord has given commandment that they proclaim anew to the world the same unchangeable truth, that only through baptism is remission of sins promised. Thus we read:

"But thou shalt declare repentance and faith on the Savior and remission of sins by baptism and by fire, yea, even the Holy Ghost." (D&C 19:31).

Such is the immutable law of God throughout the ages. There is no other way provided on earth or in heaven by which the merits of the Atonement of Jesus Christ may bring salvation to mankind.

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ARE BABES TO BE DAMNED?

A Horrible Misconception

THAT baptism is essential to individual salvation is a tenet of most Christian churches. But baptism is enjoined as an indispensable requisite to remission of sins, and as the one and only gate of admission to the Church of Jesus Christ or the Kingdom of God. Faith in God and genuine repentance are prerequisites to effective baptism. In all consistency and justice, therefore, baptism can be required of those only who are capable of exercising faith and of rendering repentance.

The undeveloped mind of a babe is incapable of conceiving sin, of experiencing faith, or of comprehending repentance. Why then should babes be baptized?

We search in vain for scriptural authority or sanction of the practise of infant baptism. Christ took little children into His arms and blessed them, saying to those who would have kept the innocents from Him "Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." (Matt. 19:14).

But He did not baptize them; and, as an early writer has tersely remarked: "From the action of Christ's blessing infants, to infer they are to be baptized, proves nothing so much as that there is a want of better argument; for the conclusion would with more probability be derived thus: Christ blessed infants, and so dismissed them, but baptized them not; therefore infants are not to be baptized."

The unscriptural and repellent dogma of inherent degeneracy and the contaminating effect of original sin, by which every child is born vile in the sight and judgment of God, long cast its dark shadow over the minds of men. From this conception sprang the practise of infant baptism and the perverted doctrine of assured damnation for all babes who die unbaptized. Even the most radical of churches has modified its teaching on this subject, and today permits its members to believe that children who die without baptism pass to a state of partial happiness and content, though forever denied the beatific vision of God.

It is conceded, of course, that no dictum, dogma, or doctrine of men can determine the fate of souls, infant or adult, in the hereafter; nevertheless, theologic precepts have direct effect upon the thoughts and lives of mankind. It is cheering to know that practically all Christendom today repudiates the frightful heresy of the eternal condemnation of babes who die without baptism.

Hear now the word of "Mormonism" on the matter and note the time of its enunciation. In 1830 the Book of Mormon was first published. Therein we read, in an epistle of the ancient prophet Mormon to his son Moroni:

"Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous, but sinners to repentance: the whole need no physician, but they that are sick; wherefore little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me. And after this manner did the Holy Ghost manifest the word of God unto me; wherefore, my beloved son, I know that it is solemn mockery before God, that ye should baptize little children. Behold I say unto you, that this thing shall ye teach, repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children. And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins. But little children are alive in Christ, even from the foundation of the world. . . . Little children cannot repent; wherefore it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy. And he that saith, that little children need baptism, denieth the mercies of Christ, and setteth at nought the atonement of him and the power of his redemption." (Book of Mormon, Moroni 8:8-20).

So proclaims the Church of Jesus Christ of Latter-day Saints to the world today. Faith in God, repentance of sin, baptism by water and of the Spirit, are required of every soul that comes to years of accountability and powers of comprehension; but without faith and repentance, of which only understanding minds are capable, baptism is but a perversion of the Gospel ordinance.

The Scriptures relating to baptism in all ages and of all peoples are in harmony as to the conditions essential to the proper reception of the saving rite. In a revelation on Church government given through Joseph Smith the Prophet, in April, 1830, the Lord Jesus Christ thus defined the status of acceptable candidates for baptism:

"All those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into His Church." (D&C 20:37).

These conditions exclude all who have not reached the age and capacity of discretion and understanding; and by specific commandment the Lord has forbidden the Church to administer baptism to others:

"No one can be received into the Church of Christ, unless he has arrived unto the years of accountability before God, and is capable of repentance." (Verse 71).

By revelation the Lord has designated eight years as the age at which children may be baptized into the Church. At an earlier age, however, children are to be brought to the elders of the Church, and be blessed by the laying on of hands in the name of Jesus Christ, after the pattern set by the Master in the course of His personal ministry.

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THE WATERY GRAVE

And the New Birth

WHILE our Lord tarried at Jerusalem following the first Passover festival after the beginning of His public ministry, there came unto Him by night a certain ruler of the Jews. The visitor was of the Pharisees and a member of the great Sanhedrin, or supreme council of the nation. There is significance in the circumstance that Nicodemus sought Christ by night. Read John 3:1-21. We must credit the man with a genuine desire to learn of the doctrines taught by the newly recognized Prophet from Galilee, whose fame was already widely spread; but it appears that pride of station or fear of criticism led him to seek an interview under cover of darkness and privacy.

Speaking for himself and probably for his official associates, Nicodemus thus addressed the Savior: "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."

Without waiting for specific questions, "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."

The learned Jew expressed surprise, if not incredulity. "How can a man be born when he is old?" he asked; "can he enter the second time into his mother's womb, and be born?" Even after further explanation of the plan provided for the salvation of mankind, the eminent Rabbi and Sanhedrist exclaimed: "How can these things be?" Our Lord's reply must have been humbling if not humiliating to the man: "Art thou a master of Israel, and knowest not these things?" The conditions of citizenship in the kingdom of God are so simple that even the unscholarly may understand and obey.

Beyond question the second birth specified to Nicodemus as so thoroughly indispensable that without it no man can ever see the kingdom of God is baptism by water, and by the ministry of the Spirit or the Holy Ghost.

The efficacy of baptism as a means of securing remission of sins and of attaining entrance to the Church of Jesus Christ, which is the kingdom of God, lies in the fact that this is the ordinance prescribed by Divine authority, whereby the Savior's atoning sacrifice may be made operative and effective. Salvation is not to be had for the mere asking; it is nevertheless made accessible to all through faith and prescribed works.

Simple as is the outward or physical process, there is profound symbolism in the baptismal rite. As seen, Christ compared it to a birth, an entrance into a new world or state of being. No such symbolism obtains in baptism except by complete immersion in water and a coming forth therefrom.

Water baptism has also been very impressively compared to burial and resurrection; and the comparison is meaningless except the baptism be by immersion followed by a rising from the watery grave. Paul evidently so knew, as his words attest: "Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." (Rom. 6:3-5; see also Col. 2:12).

Christ Himself was baptized "to fulfill all righteousness," and His baptism at the hands of John was by immersion, as is evidenced by the fact that He "went up straightway out of the water."

Have you read the story of the contrite Ethiopian eunuch, treasurer to Queen Candace? After listening to Philip's exposition of the Scriptures, as the two rode together, the Ethiopian desired baptism, and, Philip consenting, "he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more; and he went on his way rejoicing." (See Acts 8:26-39). Did Philip, who was directed in this ministry by the angel of the Lord, err in administering baptism by immersion?

Theologians are generally agreed that for centuries after the time of Christ immersion was the only mode of authorized baptism; and philologists testify that the very word "baptize" is derived from the Greek verb meaning to immerse or bury. The Holy Scriptures prescribe baptism by immersion as essential to salvation, and none other form is validated by the Word of God.

To the Nephites on the Western Continent the resurrected Lord appeared soon after His ascension from the Mount of Olives. He gave the people explicit instructions as to the way in which the essential ordinance of baptism by immersion was to be administered.

Baptism as prescribed by revelation in the present age is after the same pattern; and every baptism administered in the Church of Jesus Christ of Latter-day Saints is by immersion. (See D&C 20:72-74).

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THE BAPTISM OF FIRE

Power of the Spirit

WE believe that the first principles and ordinances of the Gospel are:--(1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the gift of the Holy Ghost. (Articles of Faith 4).

John the Baptist proclaimed the necessity of repentance and of baptism by water, which latter he administered to all who came in contrition seeking admission to the kingdom of God. With equal fervency, this voice crying in the wilderness foretold a second or higher baptism, which, however, John was not authorized to give. This he characterized as the baptism of fire and the Holy Ghost, ordained to follow his administration, and to be given by that Mightier One, whose preeminence John delighted to proclaim. This was the Baptist's testimony:

"I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." (Matt. 3:11).

That the Mightier One referred to was none other than Jesus the Christ is thus set forth in the words of John: "Behold the Lamb of God. . . . This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. . . . And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost." (John 1:29-33).

In His incisive instructions to Nicodemus respecting the works essential to salvation, the Savior did not stop with the specification of the watery birth. Baptism by immersion in water, though administered by one invested with the power of the Holy Priesthood, is incomplete without the quickening effect of the Spirit. "Born of water and of the Spirit" is the indispensable status of every man who shall gain admission to the kingdom of God.

While yet in the flesh our Lord specifically and repeatedly assured the Apostles that after His departure the Comforter or the Spirit of Truth would be sent unto them; and the scriptural context plainly shows that these expressive appellations have reference solely to the Holy Ghost. Amidst the solemnities of His ascension, the Lord reiterated these assurances of a spiritual baptism, saying: "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1:5).

A rich fulfilment was realized at the succeeding Pentecost, when the assembled Apostles were endowed with unprecedented power from heaven, being filled with the influence of the Holy Ghost so that they spake in tongues other than their own as the Spirit gave them utterance. An outward manifestation of this Divine investiture was seen in the tongues of flame which rested upon them severally. The Lord's promise, so miraculously fulfilled upon themselves, was repeated by the Apostles to those who sought their instruction. Conditioned upon their repentance and baptism in water, Peter assured the penitent Jews that they should "receive the gift of the Holy Ghost." (Acts 2:38).

That the bestowal of the Holy Ghost is an ordinance requiring higher authority than that by which water baptism may be performed is evidenced by Scripture. Philip--not the Apostle Philip, but presumably one of the seven men who had been set apart for a lesser ministry (Acts 6:3-6)--preached to the Samaritans and baptized many. Plainly Philip was empowered to administer water baptism; and it is equally clear that an authority greater than his was requisite for the higher baptism of the Spirit or the conferring of the Holy Ghost by the laying on of hands. To this the Scriptures testify:

"Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: Who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost." (Acts 8:14-17).

Very illuminating is the instance of Paul's ministry unto certain devout Ephesians (Acts 19:1-7) who professed to have been baptized "unto John's baptism," but who were plainly uninstructed as to the necessity of the baptism of the Spirit. It is probable that these men had submitted to immersion by unauthorized hands; and therefore Paul caused that they be baptized "in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied."

To the Twelve Disciples who were ordained by the resurrected Lord among the Nephites on the American continent, Christ gave special power, so that all baptized believers upon whom they would lay their hands should receive the Holy Ghost; and thus is the assurance recorded:

"Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins." (Book of Mormon, 3 Nephi 12:2; see also Moroni chap. 2.)

And in this modern day, the authority of both the Lesser or Aaronic Priesthood, which is requisite to water baptism, and of the Higher or Melchizedek Priesthood, without which the gift of the Holy Ghost cannot be authoritatively bestowed, has been restored to earth, through the Prophet Joseph Smith. The Elders of the Church today are commanded to preach the Gospel, to baptize the penitent, "And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the Scriptures." (D&C 20:41).

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IN THE NAME OF GOD, AMEN!

Authority of the Holy Priesthood Again Operative on Earth

WE believe that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority, to preach the Gospel and administer in the ordinances thereof. (Articles of Faith No. 5).

We have seen that certain ordinances, prescribed by the Lord Jesus Christ, are indispensable to salvation. Without baptism by water and the conferment of the Holy Ghost by the laying on of hands no man can enter the kingdom of God, for so the Lord hath affirmed and so the Scriptures attest.

The outward form, mode, or operation in each of these sacred and far-reaching rites is notably simple. So far as the physical procedure is concerned, any man of ordinary ability may learn to perform the ceremony, and that with a few minutes' oral instruction or reading. The same may be said of many ordinances prescribed in human institutions. One may readily commit to memory and learn to speak with due impressiveness the words by which a college degree is conferred upon the successful student, the formula by which man and woman are united in the bonds of wedlock, or the judicial pronouncement by which one prisoner is restored to liberty and another condemned.

But, as everybody knows, to make the utterance effective he who speaks must be invested with specific authority, without which his presumption to officiate would be a punishable offense under the secular law. Are consistency and reason less to be considered in matters of Divine administration than in the affairs of mortals?

Healing ministry to the afflicted in the name of Jesus Christ is one of the gifts of the Spirit implanted in the Church. The Apostles of old so administered, and with such effect that disease was stayed and evil spirits were rebuked. Certain vagabond Jews once attempted to imitate Paul in his authoritative functions, and among them were the seven sons of Sceva chief of the priests. (See Acts 19:11-18). Unto a suffering demoniac these evil and presumptuous men, void of authority and power, undertook to minister, solemnly pronouncing the words: "We adjure you by Jesus," and then, as if to put beyond question the Name in which they blasphemously essayed to speak, added "whom Paul preacheth." But the demon in the man laughed them to scorn, and cried aloud in derision: "Jesus I know, and Paul I know; but who are ye?"

The Apostles who were with the Lord in the flesh had been ordained by Him to the Holy Priesthood; and Paul who was later called into the ministry was ordained by the laying on of hands of those in authority. (Acts 13:2-4). Even the evil spirits acknowledged their authority, as earlier the demons had acclaimed the Christ "Jesus, thou Son of the Most High God." (See Mark 5:7). But for the vagabond pretenders there was contempt and humiliation.