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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..d54c182 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #52840 (https://www.gutenberg.org/ebooks/52840) diff --git a/old/52840-h.zip b/old/52840-h.zip Binary files differdeleted file mode 100644 index 780727e..0000000 --- a/old/52840-h.zip +++ /dev/null diff --git a/old/52840-h/52840-h.htm b/old/52840-h/52840-h.htm deleted file mode 100644 index 0ac80eb..0000000 --- a/old/52840-h/52840-h.htm +++ /dev/null @@ -1,1709 +0,0 @@ - -<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01//EN" "http://www.w3.org/TR/html4/strict.dtd"> -<html> -<head> - -<meta http-equiv="content-type" content="text/html; charset=iso-8859-1"> - -<title> -The Project Gutenberg E-text of Salvation Universal, by Joseph Fielding Smith -</title> -<link rel="coverpage" href="images/cover.jpg"> -<style TYPE="text/css"> -body { color: Black; background: White; margin-right: 10%; margin-left: 10%; - font-family: "Times New Roman", serif; text-align: justify } - -h1 { text-align: center } - -h2 { text-align: center; padding-top: 15%; } - -h3 { text-align: center; padding-top: 4%; } - -h4 { text-align: center } - -.centered {text-align: center} - -p.footnote {text-indent: 0% ; - font-size: 80%; - margin-left: 10% ; - margin-right: 10% } - -sup { font-size: 60%} - -.sidenote { right: 0%; font-size: 80%; text-align: right; text-indent: 0%; width: 17%; - float: right; clear: right; padding-right: 0%; padding-left: 1%; padding-top: 1%; - padding-bottom: 1%; font-style: normal; font-weight: normal; font-variant: normal; } -</style> - -</head> - -<body> - - -<pre> - -The Project Gutenberg EBook of Salvation Universal, by Joseph Fielding Smith - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Salvation Universal - -Author: Joseph Fielding Smith - -Release Date: August 18, 2016 [EBook #52840] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK SALVATION UNIVERSAL *** - - - - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Renah -Holmes and Jake Hadley for proofreading - - - - - - -</pre> - - - -<h1>SALVATION UNIVERSAL -</h1> - -<p class="centered">By JOSEPH FIELDING SMITH -</p> - -<p class="centered">PUBLISHED BY THE GENEALOGICAL SOCIETY OF UTAH<br> 1920<br> <br> <br> <br> -</p> -<hr> -<p class="centered"><em>THE GENEALOGICAL SOCIETY OF UTAH.</em></p> -<p class="centered">Organized November 13, 1894. -</p> - -<p>Anthon H. Lund, President; Charles W. Penrose, Vice President; Joseph -Fielding Smith, Secy. and Treas.; Joseph Christenson, Librarian; -Lillian Cameron and Nephi Anderson, Assistant Librarians. -</p> -<p>DIRECTORS: Anthon H. Lund, Charles W. Penrose, Joseph Christenson, -Joseph Fielding Smith, Anthony W. Ivins, Hyrum G. Smith. -</p> -<p>Life Membership, $10, with two years in which to pay. Annual -membership, $2 the first year, $1 yearly thereafter. -</p> -<hr> -<p class="centered"><em>The Utah Genealogical and Historical Magazine.</em> -</p> -<p class="centered">Published by the Genealogical Society of Utah. -</p> -<p class="centered">QUARTERLY, $1.50 PER ANNUM -</p> -<p>Anthon H. Lund, Editor; Nephi Anderson, Associate Editor -</p> -<p>Subscription price to life and paid-up annual members of the -Genealogical Society, $1.00 a year. Address all communications to -</p> -<p class="centered">GENEALOGICAL SOCIETY OF UTAH -<br>47 East South Temple Street, Salt Lake -City, Utah. -</p> -<hr> - -<h2><a name="SALVATIONUNIVERSAL"></a>Salvation Universal. -</h2> -<p class="centered">BY ELDER JOSEPH FIELDING SMITH -</p> -<p>The greatest of all the gifts of God unto his children, is the gift of -salvation.<sup>[A]</sup> -</p> -<p class="footnote">[Footnote A: Doc. & Cov. 6:13.] -</p> -<p>The greatest of all his works, to bring to pass the immortality and -eternal life of man, which constitutes his glory.<sup>[B]</sup> -</p> -<p class="footnote">[Footnote B: Book of Moses 1:39.] -</p> -<p>For this grand and glorious purpose, worlds are created by him and -peopled with his children. He gives to them his commandments, granting -the power to choose for themselves whether or not they will obey. Those -who obey him in all things he has promised great blessings, they shall -be added upon in his celestial kingdom for ever and ever, and shall be -crowned with the fullness of his glory. But to those who reject laws, -and become a law unto themselves in unrighteousness, shall punishment -be meted out according to their evil deeds. -</p> -<p>The plan of salvation, or code of laws, which is known as the gospel -of Jesus Christ, was adopted in the heavens, before the foundation of -the world was laid. It was appointed there that Adam our father should -come to this earth and stand at the head of the whole human family. It -was a part of this great plan, that he should partake of the forbidden -fruit and fall, thus bringing suffering and death into the world, even -for the ultimate good of his children. By many he has been severely -criticized because of his fall, but Latter-day Saints, through modern -revelation, have learned that such was necessary in order that man -should have his agency and, through the various vicissitudes he has to -pass, receive a knowledge of both good and evil, without which it would -be impossible for him to gain the exaltation prepared for him. -</p> -<p>It was also necessary because of Adam's transgression for the Only -Begotten Son of the Father to come to redeem the world from Adam's -fall. This also was a part of the plan chosen before the earth was -made, for Jesus is called the Lamb that was slain from the foundation -of the world. He came and redeemed us from the fall—even all the -inhabitants of the earth. Not only did he redeem us from Adam's -transgression, but he also redeemed us from our own sins, on condition -that we obey the laws and ordinances of the gospel.<sup>[D]</sup> -</p> -<p class="footnote">[Footnote D: Heb. 5:9; Matt. 7:21; John 1:3-6.] -</p> -<p>"And now, behold," said the Prophet Lehi to his son Jacob, "if Adam had -not transgressed, he would not have fallen; but he would have remained -in the Garden of Eden. And all things which were created must have -remained in the same state in which they were, after they were created; -and they must have remained for ever, and had no end. And they would -have had no children; wherefore, they would have remained in a state of -innocence, having no joy, for they knew no misery; doing no good, for -they knew no sin. But behold, all things have been done in the wisdom -of him who knoweth all things. Adam fell that men might be; and men -are, that they might have joy. -</p> -<p>"And the Messiah cometh in the fullness of time, that he may redeem the -children of men from the fall. And because they are redeemed from the -fall, they have become free for ever, knowing good from evil; to act -for themselves, and not to be acted upon, save it be by the punishment -of the law at the great and last day, according to the commandments -which God hath given. -</p> -<p>"Wherefore, men are free according to the flesh; and all things are -given them which are expedient unto man. And they are free to choose -liberty and eternal life, through the great mediation of all men, or -to choose captivity and death, according to the captivity and power of -the devil; for he seeketh that all men might be miserable like unto -himself."<sup>[C]</sup> -</p> -<p class="footnote">[Footnote C: II Nephi 2:22-27.] -</p> -<p>The primary and fundamental principles of this plan of salvation are: -</p> -<p>First: Faith in God the Father, in his Son Jesus Christ and in the Holy -Ghost. We must accept them as the presiding authority in the heavens, -who govern and control all things, who are omnipotent, just and true. -</p> -<p>Second: We must accept the infinite atonement of Christ, believing that -he is the Redeemer of the world, both from Adam's transgression and -from our individual sins on condition of our repentance. -</p> -<p>Third: We must repent of all our sins, giving our hearts to God, with -the full intent of serving him. -</p> -<p>Fourth: We must be baptized in water for the remission of our sins, -by one who is called of God and clothed with divine authority to -administer in the ordinances of the gospel. -</p> -<p>Fifth: We must have the hands of those holding authority placed upon -our heads, and through their ministrations receive the baptism of the -Holy Ghost,—the spirit of Truth and Prophecy that guides us in all -truth. -</p> -<p>Sixth: We must be willing to serve the Lord with all our heart, mind -and strength, keeping his commandments even unto the end. -</p> -<p>Upon these laws, salvation is based, and the promised blessings are -unto all men. These conditions are not severe, nor grievous, and are -within the power of the weakest of the weak, if they will only place -their trust in their Redeemer. -</p> -<p>All who repent and obey these laws, will be redeemed and saved from -the sins of the world; but they who refuse and repent not, will have -to suffer for their own sins. The Lord says: "He created man, male and -female, after his own image and in his own likeness created he them, -and gave unto them commandments that they should love and serve him, -the only living and true God, and that he should be the only being -whom they should worship. But by the transgression of these holy laws, -man became sensual and devilish, and became fallen man. Wherefore the -Almighty God gave his Only Begotten Son, as it is written in those -scriptures which have been given of him. He suffered temptations, but -gave no heed unto them; he was crucified, died and rose again the -third day; and ascended into heaven, to sit down on the right hand -of the Father, to reign with almighty power according to the will of -the Father, that as many as would believe and be baptized in his holy -name, and endure in faith to the end, should be saved: not only those -who believed after he came in the meridian of time, in the flesh, but -all those from the beginning, even as many as were before he came, who -believed in the words of the holy prophets, who spake as [Transcriber's -note: sentence leaves off here in the original.] -</p> -<p>Moreover, he further says: "And surely every man must repent or suffer, -for I God am endless: * * * Therefore I command you to repent—repent, -lest I smite you by the rod of my mouth, and by my wrath, and by my -anger, and your sufferings be sore—how sore you know not! For behold, -I, God, have suffered these things for all, that they might not suffer -if they would repent, but if they would not repent, they must suffer -even as I, which suffering caused myself, even God, the greatest of -all, to tremble because of pain, and to bleed at every pore, and to -suffer both in body and spirit: and would that I might not drink the -bitter cup and shrink—nevertheless, glory be to the Father, and I -partook and finished my preparations unto the children of men."<sup>[G]</sup> -</p> -<p class="footnote">[Footnote G: Doc. & Cov. 19:4, 15-19.] -</p> -<p>These principles were taught to Adam after he was driven from the -Garden of Eden, who repented and was baptized in water for the -remission of his sins, and received the Holy Ghost. And Eve, when -she heard the gospel plan, rejoiced, saying: "Were it not for our -transgression, we never should have had seed, and never should have -known good and evil, and the joy of our redemption, and the eternal -life which God giveth unto all the obedient. And Adam and Eve blessed -the name of God, and they made all things known to their sons and -daughters."<sup>[H]</sup> -</p> -<p class="footnote">[Footnote H: Book of Moses 5:11-12.] -</p> -<p>Thus the principles of the gospel were taught from the beginning among -the children of Adam. Some believed and accepted them, many others -rejected them, bringing down upon their heads the wrath of God, for his -anger was kindled against them because of their rebellion. In course of -time, when the inhabitants of the earth were sufficiently corrupt, he -caused the floods to come upon them, sweeping them off the earth. Noah, -who was a preacher of righteousness, continued to preach these saving -principles. The gospel was also taught to Abraham, and has always been -among men when they were prepared to receive it. -</p> -<p>Latter-day Saints have been severely criticised by many professing -Christians for believing it necessary to comply with these first -principles of the gospel. We are told that such views make us narrow -and illiberal, for we reject and damn all who do not accept "Mormonism" -and the ministration of our elders, while they on the other hand, give -a broader interpretation of the scriptures, holding it but necessary to -believe in Christ—to confess him with the mouth and to believe in the -heart that Christ was raised from the dead. -</p> -<p>Or, as it is expressed, -</p><blockquote> -<p class="poetry"> Nothing, either great or small,<br> - Remains for me to do;<br> - Nothing—Jesus paid it all,<br> - All the debt I owe.<br> -</p></blockquote> -<p>Nevertheless, there is but one plan of salvation, and one door into the -sheepfold, "He that entereth not by the door into the sheepfold, but -climbeth up some other way, the same is a thief and a robber."<sup>[I]</sup> -</p> -<p class="footnote">[Footnote I: John 10:1.] -</p> -<p>We have not made the way narrow nor the gate strait, that few there be -that find it! Nor was ours the edict, "Not every one that saith Lord, -Lord, shall enter into the kingdom of heaven, but he that doeth the -will of the father."<sup>[J]</sup> -</p> -<p class="footnote">[Footnote J: Matt. 7th chapter.] -</p> -<p>The fact that certain laws must be observed, and ordinances complied -with, is not the ruling of the Latter-day Saints, but the divine -mandate of the Author of our salvation, who has said he will judge all -men according to their works and opportunities. We are merely complying -with the teachings of the Master which we have received, and which are -requisite to salvation. -</p> -<p>If belief alone were sufficient, then even the devils, who fear and -tremble, would be saved. They recognized the Savior and declared on -several occasions that he was the Son of God.<sup>[K]</sup> And the devils in the -days of the sons of Sceva declared that they knew Jesus and Paul, yet -they were far from the road to salvation.<sup>[L]</sup> -</p> -<p class="footnote">[Footnote K: Mark 5:2-9; Luke 4:33-34.] -</p> -<p class="footnote">[Footnote L: Acts 19:15.] -</p> -<p>Notwithstanding the apparently narrow construction of the Latter-day -Saints pertaining to the scriptures—and we most emphatically declare -that all men must obey these laws if they would be saved, excepting -those who die without law, and therefore are not judged by law<sup>[M]</sup>—we -are broader and more liberal in our teachings than the believers in -the faith-only theory of salvation, who would save all who profess a -belief in the name of the Redeemer, but reject all others, consigning -them to everlasting destruction without one ray of hope, simply because -they did not confess that Jesus was the Christ. This view condemns all -who lived at a time or place that the knowledge of the Redeemer of the -world could not reach them. They would reject this vast majority of the -human family, men women and children, to eternal damnation, without the -fault being their own! -</p> -<p class="footnote">[Footnote M: Moroni 8:22.] -</p> -<p>With the Latter-day Saints this is not so. While it is true we teach -that a man must comply with these principles of the gospel in order -to receive salvation and exaltation in the kingdom of heaven—which -is proved by many passages of scripture—nevertheless, we hold out -the hope that all may be saved, excepting the sons of perdition—a -class that willfully rejects the atonement of the Savior: for the -Lord intends to save all the workmanship of his hands, save these few -who will not receive salvation. Our doctrine consigns none others to -perdition, but holds forth the hope that all will eventually be saved -in the kingdom of God at some time and in some degree of glory. -</p> -<p>Little children are redeemed from the foundation of the world through -the atonement, "Wherefore, they cannot sin," the Lord has said, "for -power is not given unto Satan to tempt little children, until they -begin to become accountable before me; for it is given unto them even -as I will, according to mine own pleasure, that great things may be -required at the hand of their fathers. And again, I say unto you, that -whoso having knowledge, have I not commanded to repent?"<sup>[N]</sup> -</p> -<p class="footnote">[Footnote N: Doc. & Cov. 29:46-49.] -</p> -<p>He that declares that little children are born in sin, and therefore -require baptism, denies the mercy of the father and does not understand -the nature and significance of the atonement. The Savior said: "Suffer -little children and forbid them not to come unto me, for of such is the -kingdom of heaven." The Prophet Mormon sums the whole matter up in the -following words: -</p><blockquote> -<p class="poetry"> Little children cannot repent; wherefore it is awful wickedness<br> - to deny the pure mercies of God unto them, for they are<br> - all alive in him because of his mercy.<br> -</p> -<p class="poetry"> And he that saith, that little children need baptism, denieth<br> - the mercies of Christ, and setteth at naught the atonement of<br> - him and the power of his redemption.<br> -</p> -<p class="poetry"> Wo unto such, for they are in danger of death, hell, and<br> - endless torment. I speak it boldly, God hath commanded me.<br> - Listen unto them and give heed, or they stand against you at the<br> - judgment seat of Christ.<br> -</p> -<p class="poetry"> For behold that all little children are alive in Christ, and<br> - also all they that are without the law. For the power of redemption<br> - cometh on all they that have no law; wherefore, he<br> - that is not condemned, or he that is under no condemnation,<br> - cannot repent; and unto such baptism availeth nothing.<br> -</p> -<p class="poetry"> But it is mockery before God, denying the mercies of Christ,<br> - and the power of His Holy Spirit, and putting trust in dead<br> - works.<br> -</p> -<p class="poetry"> Behold, my son, this thing ought not to be; for repentance<br> - is unto them that are under condemnation and under the curse<br> - of a broken law.<br> -</p> -<p class="poetry"> And the first fruits of repentance is baptism, and baptism<br> - cometh by faith, unto the fulfilling of the commandments; and<br> - the fulfilling of commandments bringeth remission of sins.<sup>[O]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote O: Moroni 8:19-25.] -</p> -<p>The question naturally arises, if all must accept the principles of -the gospel and be baptized for the remission of their sins, what of -the dead who died without receiving the remission of their sins, or -accepting Christ while they were in the flesh? They cannot be baptized -in water now and have hands laid on their heads for the gift of the -Holy Ghost, for these things of necessity pertain to this mortal -probation. Therefore, it would be impossible for them to be baptized -now or even after the resurrection, for they would no longer be mortal, -but subject to the laws and regulations of that life which is to come. -These ordinances must be performed in this life, or, if for the dead, -vicariously by some one who is in mortality, the living acting as -proxy for the dead. Again we hear the objection raised, that this is -impossible; that one man cannot stand, or answer for another's sins; -but that every man must stand for himself. This is true so far as it -is possible to be done. But occasions have arisen where the man guilty -of transgressing the law was unable to redeem himself. And punishment -for sin, is for the propitiation of sin, and in such cases there is -nothing in the scriptures forbidding one to stand vicariously for -another when circumstances render it impossible for the first to comply -with the law. In ancient Israel they had the scapegoat. On the head of -this goat, Aaron placed both his hands and confessed over him all the -iniquity of the children of Israel, and all their transgressions in -all their sins, putting them upon the head of the goat, and then sent -him away "by the hand of a fit man into the wilderness." And the goat -bore upon him all their iniquities into the wilderness "unto a land not -inhabited:"<sup>[P]</sup> This was but one instance. In various ways of vicarious -offerings have been made and accepted. Then why should it be considered -a strange thing for the Latter-day Saints to believe that the children -have the privilege to stand vicariously for their dead fathers, and -by proxy perform these ordinances, that belong to this life, in their -behalf? -</p> -<p class="footnote">[Footnote P: Leviticus 16:20-22. See also Leviticus chapters 4 and 5.] -</p> -<p>The fact is, the whole plan of redemption is based on vicarious -salvation, One without sin standing for the whole human family, all -of whom were under the curse. It is most natural and just that he who -commits the wrong should pay the penalty—atone for his wrong doing. -Therefore, when Adam was the transgressor of the law, justice demanded -that he, and none else, should answer for the sin and pay the penalty -with his life. But Adam, in breaking and law, himself became subject -to the curse, and being under the curse could not atone, or undo what -he had done. Neither could his children, for they also were under -the curse, and it required one who was not subject to the curse to -atone for that original sin. Moreover, since we were all under the -curse, we were also powerless to atone for our individual sins. It -therefore became necessary for the Father to send his Only Begotten -Son, who was free from sin, to atone for our sins as well as for Adam's -transgression, which justice demanded should be done. He accordingly -offered himself a sacrifice for sins, and through his death upon the -cross took upon himself both Adam's transgression and our individual -sins, thereby redeeming us from the fall, and from our sins, on -condition of repentance. -</p> -<p>Let us illustrate: A man walking along the road happens to fall into -a pit so deep and dark that he cannot climb to the surface and regain -his freedom. How can he save himself from his predicament? Not by any -exertions on his own part, for there is no means of escape in the -pit. He calls for help and some kindly disposed soul, hearing his -cries for relief, hastens to his assistance and by lowering a ladder, -gives to him the means by which he may climb again to the surface of -the earth. This was precisely the condition that Adam placed himself -and his posterity in, when he partook of the forbidden fruit. All -being together in the pit, none could gain the surface and relieve -the others. The pit was banishment from the presence of the Lord and -temporal death, the dissolution of the body. And all being subject -to death, none could provide the means of escape. Therefore, in his -infinite mercy, the Father heard the cries of his children and sent his -Only Begotten Son, who was not subject to death nor to sin, to provide -the means of escape. This he did through his infinite atonement and -the everlasting gospel. The Savior voluntarily laid down his life and -took it up again to satisfy the demands of justice, which required this -infinite atonement. His Father accepted this offering in the stead -of the blood of all those who were under the curse, and consequently -helpless. The Savior said, "I lay down my life for the sheep. * * * -Therefore, doth my Father love me, because I lay down my life that I -might take it up again. No man taketh it from me, but I lay it down of -myself. I have power to lay it down, and I have power to take it again. -This commandment have I received of my Father."<sup>[Q]</sup> -</p> -<p class="footnote">[Footnote Q: John 10:15-18.] -</p> -<p>From this we see that he had life in himself, which he received from -the Father, being his Only Begotten Son in the flesh. And it was this -principle that gave him power to atone for the sins of the world, both -for Adam's transgression and for our individual sins, from which we -could not of ourselves get free. Therefore, Christ died in our stead, -because to punish us would not relieve the situation, for we would -still be subject to the curse even if our blood had been shed, and -through his death we receive life and "have it more abundantly." -</p> -<p>The vicarious atonement was for all, both living and dead, for as -extensive as was the fall, of necessity must be the atonement. There -shall, therefore, be a resurrection of the dead, both of the just and -the unjust.<sup>[R]</sup> This is general salvation. Our individual salvation, -which determines our standing, or glory, in the kingdom of God, besides -depending on the atonement of Christ, also is on condition that the -laws and ordinances of the gospel are accepted and lived by us, both by -the living and the dead. -</p> -<p class="footnote">[Footnote R: Acts 24:15.] -</p> -<p>This vicarious salvation for the dead is not a new doctrine. It is new -and strange for this generation, it is true, but only because of a lack -of comprehension of the revelations of the Lord. The Prophet Joseph -Smith said it is the burden of the scriptures. It has been taught among -the Lord's people from the earliest times. Enoch saw in vision the -kingdoms of the world and all their inhabitants down even to the end of -time. The Lord told him of Noah and the flood, and how he would destroy -the people of the earth for their iniquity. Of these rebellious one -who rejected the truth and paid no heed to the preachings of Noah and -the ancient prophets, the Lord said: "I can stretch forth mine hands -and hold all the creations which I have made; and mine eyes can pierce -them also, and among all the workmanship of mine hands there has not -been so much wickedness as among thy brethren. But, behold, their sins -shall be upon the heads of their fathers. Satan shall be their father, -and misery shall be their doom; and the whole heavens shall weep over -them, even all the workmanship of mine hands; wherefore should not the -heavens weep, seeing these shall suffer? But behold, these which thine -eyes are upon shall perish in the floods; and, behold, I will shut them -up; a prison have I prepared for them. And That which I have chosen -hath plead before my face. Wherefore, he suffereth for their sins; -inasmuch as they will repent <em>in the day that my Chosen shall return -unto me,</em> and until that day they shall be in torment."<sup>[S]</sup> -</p> -<p class="footnote">[Footnote S: Book of Moses 7:36-39.] -</p> -<p>From this we learn that the Lord has prepared a prison for the souls -of all those who rejected the testimony of the antediluvian prophets, -where they were to remain in torment until the time when Jesus should -atone for their sins and return to the Father. Isaiah also says: "And -it shall come to pass in that day, that the Lord shall punish the host -of the high ones that are on high, and the kings of the earth upon the -earth. And they shall be gathered together, as prisoners are gathered -in the pit, and shall be shut up in the prison, and after many days -shall they be visited."<sup>[T]</sup> This is spoken of those who keep not the law -who live in latter-days. Again, he says: "The Spirit of the Lord God is -upon me, because the Lord hath anointed me to preach good tidings unto -the meek, he hath sent me to bind up the broken-hearted, to proclaim -liberty to the captives, and the opening of the prison to them that are -bound."<sup>[U]</sup> This was spoken of as the mission of the Redeemer, both his -work for the living and the dead who were prisoners that were bound. -When the Savior commenced his ministry, he entered into the synagogue -in the city of Nazareth—his home town—on the Sabbath day, the book -of Isaiah was handed him, he turned to this passage and read, closed -the book, handed it back to the minister, and while the eyes of all -the congregation were riveted upon him, he said: "This day is this -scripture fulfilled in your ears."<sup>[V]</sup> But the Jews rejected him and his -testimony, and with violence drove him from the city. Nevertheless, he -continued to proclaim liberty to the captives, declaring that he came -not alone to save the living but also to save the dead. -</p> -<p class="footnote">[Footnote T: Isaiah 24:21, 22.] -</p> -<p class="footnote">[Footnote U: Isaiah 61:1 and 42:7.] -</p> -<p class="footnote">[Footnote V: Luke 4:16-21.] -</p> -<p>We hear the objection made from time to time, that Jesus did not come -to save the dead, for he most emphatically declared himself that there -was an impassable gulf that separated the righteous spirits from the -wicked. In defense of their position they quote the words in Luke, 16th -chapter and 26th verse, which are: "And besides all this, between us -and you there is a great gulf fixed, so that they which would pass from -hence to you cannot: neither can they pass to us that would come from -thence." These words, according to the story, were spoken by Abraham's -spirit to the rich man who raised his eyes and asked that Lazarus might -go touch his lips and relieve his torment. Abraham replied that it -could not be for there was a gulf fixed between them that the spirit -of no man could pass. Therefore, say the objectors to the doctrine -of universal salvation, "it is quite evident that the righteous and -the wicked who are dead, cannot visit each other, hence there is no -salvation for the dead." -</p> -<p>This was true before the days that Jesus atoned for sin, which is -plainly shown in the passage from the Book of Moses previously quoted. -And it was at this period this event occurred. However, Christ came, -and through his death bridged that gulf, proclaimed liberty to the -captives, and the opening of this prison door to those who sat in -darkness and captivity. From that time forth this gulf is bridged so -that the captives, after they have paid the full penalty of their -misdeeds, satisfied justice, and have accepted the gospel of Christ, -having the ordinances attended to in their behalf by their living -relatives or friends, receive the passport that entitles them to cross -the gulf. -</p> -<p>The Lord speaks of this himself in the fifth chapter of John, beginning -with the twenty-fourth verse: "Verily, verily, I say unto you, he that -heareth my word, and believeth on him that sent me, hath everlasting -life, and shall not come into condemnation; but is passed from death -unto life. -</p> -<p>"Verily, verily, I say unto you, the hour is coming and now is, when -the dead shall hear the voice of the Son of God; and they that hear -shall live." -</p> -<p>And the Jews marveled. Perhaps they thought he meant those who were -"dead in trespasses and sins" should hear his voice. At any rate they -marveled. He perceived it and said: -</p><blockquote> -<p class="poetry"> "Marvel not at this: for the hour is coming, in the which all<br> - that are in their graves shall hear His voice, and shall come<br> - forth: they that have done good, unto the resurrection of life;<br> - and they that have done evil unto the resurrection of damnation."<br> -</p></blockquote> -<p>Peter tells us that Christ did this very thing: -</p><blockquote> -<p class="poetry"> For Christ also hath once suffered for sins, the just for the<br> - unjust, that he might brings us to God, being put to death in the<br> - flesh, but quickened by the spirit:<br> -</p> -<p class="poetry"> By which also he went and preached unto the spirits in<br> - prison:<br> -</p> -<p class="poetry"> Which sometime were disobedient, when once the long-suffering<br> - of God waited in the days of Noah, while the ark was<br> - a preparing, wherein few, that is, eight souls were saved.<sup>[W]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote W: I Peter 3:18-20.] -</p> -<p>Why did he preach to these disobedient spirits? Surely not to increase -their torments, to taunt them for not accepting of his truth in the -days of the prophets! Was it to tantalize them, and make them more -miserable because of the blessings they had lost! Jesus was a merciful -Redeemer, who suffered as no other man suffered that he might save the -children of his Father. He would take no pleasure in the suffering of -the wicked. It was his nature to plead for them, to entreat his Father -for mercy in their behalf. Therefore, whatever his mission was, it was -one of mercy and comfort to those prisoners. Peter tells us that the -object of his visit was that the gospel might be preached also to the -dead, "that they might be judged according to men in the flesh, but -live according to God in the spirit."<sup>[X]</sup> -</p> -<p class="footnote">[Footnote X: I Peter 4:6.] -</p> -<p>What good reason can be given why the Lord should not forgive sins in -the world to come? Why should man suffer throughout the countless ages -of eternity for his sins committed here, if those sins are not unto -death? There are many good, honorable men who have wilfully wronged no -man, have lived to the best of their opportunities, righteously; yet -have not received the gospel, for one reason or another. Where would -be the justice in condemning them forever in hell, "where the worm -dieth not and the fire is not quenched?" We learn from the Doctrine and -Covenants, that eternal punishment, or everlasting punishment, does not -mean that a man condemned will endure this punishment forever, but it -is everlasting and eternal, because it is God's punishment, and he is -Everlasting and Eternal. Therefore, when a man pays the penalty of his -misdeeds and humbly repents, receiving the gospel, he comes out of the -prison-house and is assigned to some degree of glory in the kingdom of -God, according to his worth and merit. -</p> -<p>There are three degrees of glory in this kingdom, the celestial, into -which those who keep the whole law shall enter; the terrestrial, in -which are found the honorable men of the world, and those who were -blinded by the craftiness of men, and were overcome by the things of -the world, and also those who have accepted Christ but were not valiant -in his cause, and those who died without law among the heathen: the -third, or telestial, is that glory which contains the great majority -of mankind who differ in their glory as the countless stars of heaven. -These are the inhabitants of the earth who have been unworthy, unclean, -unfit for an exaltation in the other kingdoms. And still there will -be some who, because of their filthiness and abominations in the -flesh, will be unworthy of a kingdom of glory at all. The sons of -perdition, those who are lost, having rejected the atonement of Christ -and crucified him afresh to themselves, these will be cast out of the -kingdom into outer darkness. All the rest shall be saved in some degree -of glory in one of the three grand divisions of the kingdom of God. A -full discussion of this is found in Doctrine and Covenants, section 76. -</p> -<p>That sins are forgiven in the world to come, we need only refer to the -words of the Savior: -</p><blockquote> -<p class="poetry"> All manner of sin and blasphemy shall be forgiven unto<br> - men: but the blasphemy against the Holy Ghost shall not be<br> - forgiven unto men. And whosoever speaketh a word against the<br> - Son of man, it shall be forgiven him: but whosoever speaketh<br> - against the Holy Ghost, it shall not be forgiven him, neither in<br> - this world, neither in the world to come.<sup>[Y]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote Y: Matt. 12:32.] -</p> -<p>This shows that some sins will be forgiven in the world to come. We are -also informed in First Corinthians, fifteenth chapter, that "if in this -life only we have hope in Christ, we are of all men most miserable." -But we have hope in Christ both in this life and in the life to come. -Salvation does not come all at once; we are commanded to be perfect -even as our Father in heaven is perfect. It will take us ages to -accomplish this end, for there will be greater progress beyond the -grave, and it will be there that the faithful will overcome all things, -and receive all things, even the fullness of the Father's glory.<sup>[Z]</sup> -</p> -<p class="footnote">[Footnote Z: Doc. & Cov. 84:38.] -</p> -<p>Salvation for the dead was understood in the days of the primitive -Christian Church, and to some extent baptisms for the dead continued -to be performed until A. D. 379, when the Council of Carthage forbade -any longer the administration of this ordinance and "holy communion" -for the dead. Paul uses baptism for the dead as an argument against the -Corinthian Saints, who, even in that day, were falling away from the -true gospel. These saints understood the doctrine of baptism for the -dead, yet they doubted the general resurrection. Paul argues with them -thus: -</p><blockquote> -<p class="poetry"> Now if Christ be preached that he rose from the dead, how<br> - say some among you that there is no resurrection of the dead?<br> - But if there be no resurrection of the dead, then is Christ not<br> - risen. And if Christ be not risen, then is our preaching vain,<br> - and your faith is also vain. Yea, and we are found false witnesses<br> - of God; because we have testified of God that he raised<br> - up Christ: whom he raised not up, if so be that the dead rise not.<br> - For if the dead rise not, then is not Christ raised: and if Christ<br> - be not raised, your faith is vain; ye are yet in your sins. Then<br> - they also which are fallen asleep in Christ are perished. If in<br> - this life only we have hope in Christ, we are of all men most<br> - miserable. But now is Christ risen from the dead, and become<br> - the first fruits of them that slept. For since by man came death<br> - by man came also the resurrection of the dead. For as in Adam<br> - all die; even so in Christ shall all be made alive. * * * * Else<br> - what shall they do which are baptized for the dead, if the<br> - dead rise not at all? why are they then baptized for the dead?<br> - and why stand we in jeopardy every hour?<sup>[A]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote A: I Cor. 15:20-30.] -</p> -<p>Joseph Smith, the prophet, informs us that salvation for the dead was -introduced in the days of Christ who had reference to this subject -when, in addressing the Jews, he said: -</p><blockquote> -<p class="poetry"> That upon you may come all the righteous blood shed upon<br> - the earth, from the blood of the righteous Abel unto the blood<br> - of Zacharias, son of Barachias, who ye slew between the temple<br> - and the altar. Verily I say unto you, all these things shall come<br> - upon this generation.<sup>[B]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote B: Matt. 23:35-36.] -</p> -<p>Commenting on this, the prophet said the reason that generation would -have to answer for the blood of the righteous from Abel to Zacharias, -was that in their day the privilege of performing the ordinances in -behalf of the dead, was within their power, while it had been denied -anciently. -</p><blockquote> -<p class="poetry"> Hence, as they possessed greater privileges than any other<br> - generation, not only pertaining to themselves, but to their dead,<br> - their sin was greater, as they not only neglected their own salvation,<br> - but that of their progenitors, and hence their blood was<br> - required at their hands.<sup>[C]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote C: Times and Seasons 3:761.] -</p> -<p>In this same article the prophet declared that Obediah was speaking -of salvation for the dead when he said, "And saviors shall come upon -Mount Zion, to judge the Mount of Esau, and the kingdom shall be the -Lord's."<sup>[D]</sup> -</p> -<p class="footnote">[Footnote D: Obediah 21.] -</p> -<p>The work of saving the dead has practically been reserved for the -dispensation of the fullness of times, when the Lord shall restore all -things. It is, therefore, the duty of the Latter-day Saints to see that -it is accomplished. We cannot do it all at once, but will have the -thousand years of the Millennium to do it in. In that time the work -must be done in behalf of the dead of the previous six thousand years -for all who need it. Temples will be built for this purpose, and the -labor in them will occupy most of the time of the Saints. -</p> -<p>One of the most important prophecies, pertaining to the dead, is that -of Malachi. He prophesied that the Lord would send Elijah, the prophet, -before the coming of the great and dreadful day of the Lord, for the -purpose of turning the hearts of the fathers to the children, and -the hearts of the children to the fathers, lest the earth be smitten -with a curse, when the Lord should come. This prophecy, which is not -understood by the world, has come to pass. When the Angel Moroni -appeared to the Prophet Joseph Smith, September 21, 1823, among the -passages of scripture he quoted that were about to be fulfilled, was -this prophecy of Malachi's; but he quoted it with this variation: -"Behold, I will reveal unto you the priesthood by the hand of Elijah, -the prophet, before the coming of the great and dreadful day of the -Lord, and he shall plant in the hearts of the children the promise made -to the fathers, and the hearts of the children shall turn to their -fathers. If it were not so, the whole earth would be utterly wasted at -his coming."<sup>[E]</sup> -</p> -<p class="footnote">[Footnote E: History of the Church, Vol. 1:12.] -</p> -<p>From this, we see that Elijah's mission was to restore that priesthood -which would turn the hearts of the children to their fathers, according -to a promise that had been made to the fathers. That it was extremely -important and necessary, is shown in the fact that the whole earth -would be utterly wasted at the coming of the great and dreadful day of -the Lord, if this priesthood were not restored. This quotation deeply -impressed the prophet at that time, although he could not understand -it. Three times that night it was repeated, and again on the following -day. Gradually, as link after link of the gospel chain was revealed, -and the keys and powers were bestowed, the prophet increased in wisdom -and knowledge. In time, a temple was built in Kirtland, but in it -there was no baptismal font, or any other provision made for ordinance -work for the dead. The reason is that the doctrine had not been fully -revealed. This temple, however, served the purpose for which it was -erected, a house of the Lord, where he could come, and send his angels -to bestow keys and authority necessary in this dispensation. In this -temple, April 3, 1836, the Savior and many of the ancient prophets -appeared to Joseph Smith and Oliver Cowdery and bestowed upon their -heads the keys of the several dispensations. Among these heavenly -visitors came Elijah, who placed his hands on the heads of Joseph Smith -and Oliver Cowdery, and gave them the priesthood spoken of by Malachi. -"Therefore," said he, "the keys of this dispensation are committed into -your hands, and by this ye may know that the great and dreadful day of -the Lord is near, even at the doors."<sup>[F]</sup> -</p> -<p class="footnote">[Footnote F: Doc. & Cov. 110:16.] -</p> -<p>What was the promise made to the fathers that was to be fulfilled in -the latter-days by the turning of the hearts of the children to their -fathers? It was the promise of the Lord made through Enoch, Isaiah, -and the prophets, to the nations of the earth, that the time should -come when the dead should be redeemed. And the turning of the hearts -of the children is fulfilled in the performing of the vicarious temple -work and in the preparation of their genealogies. Up to the time of -Elijah's visit, there had been nothing done for the dead. The doctrine -was not understood by the Saints, and there was no temple built where -the ordinances could be performed. But as soon as this priesthood was -restored, the hearts of the children commenced turning toward their -fathers. -</p> -<p>The knowledge of temple building and temple work was made known to -the prophet from time to time subsequently to the 3rd of April, 1836, -and he commenced to reveal these things to the Saints. In Nauvoo they -were commanded to build a temple to the Lord, for only in temples can -these ordinances be performed, excepting in times of extreme poverty, -when they cannot build temples for that purpose. "For this ordinance -belongeth to my house," says the Lord, "and cannot be acceptable to me -(i.e., outside of the house) only in the days of your poverty, wherein -ye are not able to build a house unto me."<sup>[G]</sup> As the Latter-day Saints -were in this poverty-stricken condition when they settled at Nauvoo, -the Lord granted them the privilege of baptizing for the dead in the -Mississippi river, until a place could be prepared for the ordinance -in the temple. Just as soon as a font could be prepared in the temple, -the Lord, by revelation, discontinued baptisms for the dead in any -other place. It was October 3, 1841, when this revelation was given, -and on the 8th of the following month, the font in the temple at Nauvoo -was dedicated, and from that day, until the Saints were driven from -Illinois, that ordinance continued to be performed by them in that -house in behalf of their dead.<sup>[H]</sup> After arriving in Salt Lake valley, -the first commandment President Young received from the Lord was to -commence to build a temple where this work could be continued. The -members of the Church responded, and temples have been built, where the -living now go to officiate for the dead. -</p> -<p class="footnote">[Footnote G: Doc. & Cov. 124:30.] -</p> -<p class="footnote">[Footnote H: Some of those who would destroy the work of God, have -declared that the Church was rejected, with its dead, because the -temple at Nauvoo was not finished; and, say they, the Lord, in this -revelation, declared that he would give the Saints sufficient time to -build a house (temple) unto him, and if they failed to build it in the -sufficient time, they would be rejected with their dead. The fact is, -that the Nauvoo Temple was built, and many of the Saints received their -endowments in it, and labored for their dead before they were finally -driven from Nauvoo by their enemies. But the meaning of this revelation -is perverted; the Lord did not say he would reject the Church, with -its dead, if they failed to build the temple, but that they would be -rejected <em>if they did not perform the ordinances for their dead -in the temple when it was prepared for that purpose.</em> Here is the -commandment in question (sec. 124:31-35): -</p> -<p class="footnote">"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 [i.e. outside of a temple] shall be acceptable -unto me. -</p> -<p class="footnote">"But, behold, at the end of this appointment [i.e. the sufficient time] -your baptisms for your dead shall not be acceptable unto me [i. e. -outside of a temple] <em>and if ye do not these things</em> [i. e. temple -ordinances] <em>at the end of the appointment,</em> ye shall be rejected -as a Church, with your dead, saith the Lord your God. -</p> -<p class="footnote">"For verily I say unto you, that after you have had sufficient time to -build a house to me, <em>wherein the ordinances of baptizing for the -dead belongeth,</em> and for which the same was instituted from before -the foundation of the world, your baptisms for your dead [i.e. in any -other place than in a temple] cannot be acceptable unto me, for therein -are the keys of the holy priesthood ordained that you may receive honor -and glory. -</p> -<p class="footnote">"And after this time [when a house is prepared] your baptism for the -dead, by those who art scattered abroad, are not acceptable unto me, -saith the Lord." [Bold face and brackets are mine. J.F.S.] -</p> -<p class="footnote"><em>And if ye do not these things at the end of the appointment,</em> -obviously does not mean "if ye do not build a temple at the <em>end</em> -of the appointment," as our critics infer it does, but it refers to -the <em>ordinances</em> that were to be performed in the temple, and the -failure on the part of the Saints to perform these ordinances for their -dead was the thing that would cause their rejection with their dead, -and not the failure to build the temple, which was merely the edifice -in which the saving principles were to be performed. This is in harmony -with the teachings of the Prophet Joseph Smith, who said that if we -neglect the salvation of our dead "<em>we do it at the peril of our own -salvation!</em> Why? Because we without them cannot be made perfect." -(Doc. & Cov. sec. 28:15.) -</p> -<p class="footnote">The virtue of salvation for the dead is not in the structure of -the temple, but in the <em>ordinances</em> which are performed in the -temple. The temple is to the ordinances just what the vessel is to the -life-giving nourishment it contains. Those who would reject us on a -technicality, because, as they say, "we did not finish the temple," -neither build temples nor perform the ordinances for the dead, wherein -they prove their rejection by the Lord, according to the revelations of -Joseph Smith, the prophet.] -</p> -<p>The restoration of Elijah's priesthood accomplished more than the -turning of the hearts of the members of the Church to their fathers, -for the spirit of his mission spread forth and took hold of the -hearts of the honorable men and women in the world who have been -directed, they know not why, to spend their time and means in preparing -genealogies, vital records and various other genealogical data, which -they are publishing at great labor and expense. -</p> -<p>It is a curious and interesting fact that the year following the coming -of Elijah, the British government passed laws requiring the proper -recording of records, and the filing of them in one central place. In -the year 1844, the New England Historical and Genealogical Society was -organized in Boston; in 1869 the New York Genealogical and Biographical -Society was incorporated in New York. Other societies have been -organized from time to time in America, principally in the New England -States, and they are publishing quarterly genealogical magazines and -registers, family records, etc.; and are continually disseminating -information regarding our ancestors, that is useful to the Latter-day -Saints. The New England Society is publishing, as they express it in -their magazine, "by a fund set apart from the bequest of Robert Henry -Eddy," to the society, the vital records (births, marriages and deaths) -of towns in Massachusetts, whose records are not already printed -from the beginning to the year 1850. This is a tremendous work, many -volumes of these records have been published, and others are in course -of preparation.<sup>[I]</sup> Eventually they will be printed by this and other -similar societies in Massachusetts, a state that has set the pace for -her sister states to follow. There, and in other parts, these societies -are protected and encouraged by legislative enactment. Besides these -numerous societies engaged in this noble work, there are multitudes -of individual laborers who are publishing at their own expense family -genealogies and vital records that extend back for hundreds of years. -</p> -<p class="footnote">[Footnote I: Other societies in Massachusetts are also preparing vital -records, among them are the Topsfield Historical Society, the Essex -Antiquarian Society, the "Systematic History Fund," Franklin P. Rice, -trustee. Of this work Mr. Rice, who is a pioneer in genealogical -research, says: -</p> -<p class="footnote">"I hope sometime to give in detail an account of the various -undertakings in the line of record preservation with which I have been -connected since I began, in the early seventies, with the idea, crude -and imperfect, of subjecting to classification, for easy reference, -manuscript materials in public depositories, many of which were then -hidden or unknown, and in many places practically inaccessible. * * -* * Thirty-five years ago the interest in such matters was mainly -antiquarian, and the few examples in print in this line had been -inspired from that standpoint. Genealogical research was not the -powerful factor it is today. As the idea expanded and developed, I came -to regard the work chiefly in its practical and scientific aspects, -and I applied the term "Systematic History" as the best explaining its -purpose, to meet the necessities of all enquirers and investigators. -* * * I formulated a plan sometime before 1890 to require the towns -in Massachusetts to print their records, but this met with little -favor. Its substantial features are embodied in the Act of 1902. * * -* Pursuing the work since 1898 under the operation of the Systematic -History Fund, I have been able to secure copies and to print the vital -records of more than thirty towns in central Massachusetts."] -</p> -<p>In Great Britain the work is carried on by the Harleian Society, the -Genealogist Society, Phillimore & Company, the Lancashire Parish -Register Society, the Yorkshire Parish Register Society, and similar -societies in nearly all of the counties of Great Britain. These -societies publish the parish registers of the several parishes in -England, and to an extent in Scotland, Ireland and Wales. There is -also in Great Britain Lodge's, Debrett's and Burkes' <em>Peerages and -Visitations</em> which are invaluable to the searcher of genealogical -information in those lands. These numerous societies and individuals -in the world, upon whom the spirit of Elijah has fallen to this extent -at least, are compiling, printing and distributing these records of -the dead, faster than the Saints can, with their present facilities -and understanding of the work, obtain them. In fact, they have far -outstripped us in the race, and while we sometimes are given to -boasting of the great work we are doing for the dead, it is as nothing, -a mere drop in the bucket. These people and societies are helping us, -should we not take every advantage of their labors and stand in the -forefront, magnifying our calling and proving our birthright as the -children of Ephraim? -</p> -<p>Thus the hearts of the children are gradually, but surely turning -towards their fathers. The spirit of this work is now taking hold of -the hearts of the people of Germany, Scandinavia and the continent -of Europe. And why are they doing this? Because their hearts have -been drawn out to their fathers, through the restoration of the keys -of salvation for the dead, and they are energetically and faithfully -laboring, but all the while unconscious of the full significance and -worth of their labors, simply because the work appeals to them and they -are fascinated by it. Surely they shall receive their reward. -</p> -<p>While many honorable men and women in the world are accomplishing a -great work in searching out and compiling genealogical data, their -labors serve only as the means to the end. The greatest work, after -all, devolves on the members of the Church who have the priesthood, -power and privilege, to go into the temples, taking the names from -these compiled records and from all other authentic sources and -performing the ordinances in behalf of their dead. We live in the -greatest dispensation of the world's history, that of the fulness -of times, when all things are to be gathered and restored to their -proper order, ushering in the millennial reign of the Redeemer and the -righteous. Do we Latter-day Saints fully realize the importance of -the mighty responsibility placed upon us in relation to the salvation -of the world? We are doing a great deal in the attempt to convert and -save a perverse and wicked generation; we are sending hundreds of -missionaries into all parts of the earth, and are spending hundreds -of thousands of dollars annually in this very necessary labor, with -results that are not so very startling. We are spending hundreds of -thousands of dollars in the building of meetinghouses, church schools -and other buildings, and in the education of the youth of Israel, in -developing and improving our lands, building cities and increasing -our communities, publishing periodicals and magazines, and in every -way diligently striving to improve our own people, and disseminate -knowledge that will convert the world to the gospel; but what are we -doing for the salvation of our dead? Many there are, it is true, who -comprehend this greater work, and are faithfully discharging their -duties in the temples of the Lord, but of others this cannot be said. -The temple in Salt Lake City has for many months been so crowded -with anxious, earnest workers, that it has been necessary many times -to turn large numbers away because there was not sufficient room. -This is a good sign, showing the willingness and activity of the -Saints. But this condition does not relieve from responsibility the -inactive, dilatory members, who are doing nothing for their dead. -These persons cannot expect to receive credit for what others may be -doing. The responsibility rests with equal force on all according to -our individual ability and opportunities. It matters not what else -we have been called to do, or what position we may occupy, or how -faithfully in other ways we have labored in the Church, none are exempt -from this great obligation. It is required of the apostle as well -as the humblest elder. Place or distinction, or long service in the -Church, in the mission field, the stakes of Zion, or where or how else -it may have been, will not entitle one to disregard the salvation of -one's dead. Some may feel that if they pay their tithing, attend their -regular meetings and other duties, give of their substance to the poor, -perchance spend one, two or more years preaching in the world, that -they are absolved from further duty. But the greatest and grandest -duty of all is to labor for the dead. We may and should derail these -other things, for which reward will be given, but if we neglect the -weightier privilege and commandment, notwithstanding all other good -works, we shall find ourselves under severe condemnation. And why such -condemnation? Because "the greatest responsibility in this world that -God has laid upon us, is to seek after our dead;"<sup>[J]</sup> Because we cannot -be saved without them, "It is necessary that those who have gone before -and those who come after us should have salvation in common with us, -and thus hath God made it obligatory to man,"<sup>[K]</sup> says the Prophet -Joseph Smith. From this, then, we see that while it is necessary to -preach the gospel in the nations of the earth, and to do all other good -works in the Church, yet the greatest commandment given us, and made -obligatory, is the temple work in our own behalf and in behalf of our -dead. -</p> -<p class="footnote">[Footnote J: Joseph Smith in Times and Seasons 6:616.] -</p> -<p class="footnote">[Footnote K: Ibid.] -</p> -<p>Again the Prophet says: -</p><blockquote> -<p class="poetry"> Baptism for the dead is the only way that men can appear<br> - as saviors upon Mount Zion. The proclamation of the first principles<br> - of the gospel was a means of salvation to man individually,<br> - but men, by actively engaging in rites of salvation substitutionally,<br> - become instrumental in bringing multitudes of their<br> - kin into the kingdom of God. * * * This doctrine appears<br> - glorious inasmuch as it exhibits the greatness of divine compassion<br> - and benevolence in the extent of the plan of human salvation.<br> - This glorious truth is well calculated to enlarge the understanding,<br> - and to sustain the soul under troubles, difficulties,<br> - and distresses. * * * This doctrine presents in a clear light<br> - the wisdom and mercy of God, in preparing and ordinance for the<br> - salvation of the dead, being baptized by proxy, their names recorded<br> - in heaven, and they judged according to the deeds done<br> - in the body. This doctrine was the burden of the scriptures.<br> - Those Saints who neglected it, in behalf of their deceased relatives,<br> - do it at the peril of their own salvation.<sup>[L]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote L: Times and Seasons 2:545-6.] -</p> -<p>The reason our own salvation stands in jeopardy is because it is -necessary that the parents and children not only receive the ordinance -of baptism, but they must be joined together from generation to -generation. It is necessary for us to go into the temples, be baptized, -confirmed, and receive all the ordinances for our dead, just as we -receive them for ourselves.<sup>[M]</sup> -</p> -<p class="footnote">[Footnote M: History of the Church, May 12, 1844.] -</p><blockquote> -<p class="poetry"> It is sufficient to know that the earth will be smitten with<br> - a curse, unless there is a welding link of some kind or other,<br> - between the fathers and the children upon some subject or other,<br> - and behold what is that subject? It is the baptism for the dead.<br> - For we without them cannot be made perfect; neither can they<br> - without us be made perfect. Neither can they nor we be made<br> - perfect without those who have died in the gospel also; for it<br> - is necessary in the ushering in of the dispensation of the fulness<br> - of times, which dispensation is now beginning to usher in, that<br> - a whole and complete and perfect union and welding together<br> - of dispensations, and keys, and powers, and glories should take<br> - place, and be revealed, from the days of Adam even to the present<br> - time and not only this but those things which never have<br> - been revealed from the foundation of the world, but have been<br> - kept hid from the wise and prudent shall be revealed unto babes<br> - and sucklings in this dispensation of the fulness of times.<sup>[N]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote N: Doc. & Cov. 128:18.] -</p> -<p>Again, quoting from the prophet: -</p><blockquote> -<p class="poetry"> The Bible says, I will send you Elijah the prophet before<br> - the coming of the great and dreadful day of the Lord; and he<br> - shall turn the hearts of the fathers to the children, and the<br> - hearts of the children to their fathers, lest I come and smite the<br> - earth with a curse.<br> -</p> -<p class="poetry"> Now, the word turn here should be translated bind or seal.<br> - But what is the object of this important mission? or how is it to<br> - be fulfilled? The keys are to be delivered, the spirit of Elijah<br> - is to come, the gospel to be established, the Saints of God to be<br> - gathered, Zion built up, and the Saints to come up as saviors on<br> - Mount Zion.<br> -</p> -<p class="poetry"> But how are they to become saviors on Mount Zion? By<br> - building their temples, erecting their baptismal fonts, and going<br> - forth and receiving all the ordinances, baptisms, confirmations,<br> - washings, anointings, ordinations and sealing powers upon their<br> - heads, in behalf of all their progenitors who are dead, and redeem<br> - them that they may come forth in the first resurrection<br> - and be exalted to thrones of glory with them, and herein is the<br> - chain that binds the hearts of the fathers to the children, and<br> - children to the fathers, which fulfills the mission of Elijah. And<br> - I would that this temple were now done, that we might go into<br> - it, and go to work and improve our time, and make use of the<br> - seals while they are on earth.<br> -</p> -<p class="poetry"> The Saints have not too much time to save and redeem their<br> - dead, and gather together their living relatives, that they may be<br> - saved also, before the earth wil be smitten, and the consummation<br> - decreed falls upon the world.<sup>[O]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote O: History of the Church, Jan. 20, 1844.] -</p> -<p>These passages emphasize the importance of the work for the dead, for -we cannot be saved without them, nor can they be saved without us. Our -salvation cannot be accomplished unless the fathers and the children -are joined together, bound, sealed in perfect family order. Husbands -must be united by authority to their wives; children to their parents, -until there is one grand family composed of all the faithful from the -beginning to the end of time, with Adam, our progenitor standing in his -calling as the father of us all. -</p> -<p>How great is the responsibility of the Latter-day Saints! No wonder -the theme occupied the prophet's mind so constantly, just before -his death, for upon the Saints devolves the labor of this universal -redemption! Is not this the greatest, most glorious duty in the -world? How terrible would be the consequences should we fail! The -earth would be smitten with a curse, and utterly wasted. The work of -all the dispensations would be lost, the dead as well as the living -would be denied salvation. Anarchy, confusion, even chaos, would reign -supreme: for this salvation must come by our endeavors, and we cannot -fail. Individuals may fail to do their part, and be rejected for their -failure, but the work of the Lord shall go on and increase from day to -day, until redemption of the dead shall be accomplished. -</p> -<p>If all the righteous blood from the days of Abel to the days of -Zacharias, was required of the Jews in the days of Christ, because -they neglected to do their duty in this regard, is it unreasonable to -suppose that the blood of all the righteous from the beginning to the -present day will be required of this generation? For our privileges -are greater than those of the Jews in the meridian of time. Therefore -it behooves each one of us to rid our garments of the blood of this -generation by performing all our duties required in the gospel. -</p> -<p>If this work must be performed for the dead from the beginning to -the end of time, how is it to be done? It is an exceptional case -when a family record can be traced beyond the fifteenth century with -any degree of accuracy, and most all of those that can, merely give -the name of the Father and first-born son, or the name of the one -inheriting the estate. In extent of time three or four hundred years -is but a moment. What, then, are we to do for the great multitudes of -our kindred who antedate the fifteenth or sixteenth centuries, whose -records were never kept, and consequently we cannot obtain? Will the -Lord hold us accountable for these dead, and punish us for not doing -their work, when we are powerless to act? Not in the least. The Lord -requires of us that we do all we can, no more than that. He will assist -us if we will try, and the way will be opened before us, as has been -the case in innumerable instances, so that we can accomplish a great -deal more than we at first think we can. There is enough that we can do -for the dead, from the records which can be obtained today, to fill a -hundred temples daily, and then we would not be through, at the rate we -are working, before Christ will come to reign. -</p> -<p>We are expected to save as many as we possibly can with the knowledge -we possess, and when the Redeemer comes to reign on earth, there will -be a closer communication between the mortal and the resurrected Saints -who will work hand in hand in the redemption of the dead. Those who -have passed beyond will then be in a position to furnish to their -mortal kin all necessary names for temple work; and thus the labor for -their salvation will be facilitated and more accurately done than it -possibly can be done today. -</p> -<p>Even now hundreds of thousands of records have been prepared, the names -of many millions of souls have been published and are accessible to the -members of the Church. Each year new genealogical records are being -prepared in vast numbers more rapidly than we can do the work. And the -Saints with all their diligence, are not doing all that could be done. -Comparatively, we are few in numbers, and the capacity of our temples, -limited; but we should increase the work by increasing the number of -workers. When the present temples will not accommodate all who desire -to attend, the Lord will require that other temples be erected. -</p> -<p>There are in the Church today (1910) over forty-one thousand seven -hundred men holding the Melchizedek Priesthood, and every faithful -elder has access to the temples. Suppose that each of the forty-one -thousand seven hundred elders should go to one of the temples one day -each month—and where they cannot go, they might send and have the work -done for them—what would be the result? The work would be done for -five hundred thousand each year. If an equal number of sisters would do -the same, there would be one million souls endowed every year. If we -spent one day each month in the temples saving our dead, just twelve -days out of the three hundred and sixty-five of the year, brethren and -sisters, would any of us be doing more than our share? Could we even -feel that we were doing our full duty, when the responsibility given us -is so great, and the Saints have not too much time to save and redeem -their dead and gather together their living relatives, that they may -be saved also before the earth will be smitten, and the consummation -decreed falls upon the world? Suppose we did all this each year, in the -course of a century we would have endowed one hundred million souls, -which is about the present population of the United States, and a very -small part of the work for those whose records we may now obtain. In -the library of the Genealogical Society of Utah—which society was -organized in 1894 as an aid to the Saints who desire to do temple -work—situated in the Church Office Building, Salt Lake City, we have -on file thousands of records, containing millions of names that have -been collected from the parish registers and other records both in the -United States and Europe. These are accessible, and many are obtaining -from them the names of their dead and performing in the temples the -work that will merit them a place in the Kingdom of God. -</p> -<p>Again, suppose each one of us should fill out one baptismal blank of -twenty names, and send it to the temple every month, it would mean that -over twenty million, sixteen thousand baptisms would be performed each -twelve months. Suppose we sent such a list but twice a year, we would -then baptize three million, three hundred and thirty-six thousand souls -each year. Is this more than we ought to do? Is it more than we are -capable of doing? It certainly is a great deal more than we are doing; -and, too, there are many individuals who are baptizing more than twenty -every month. If a few can do it, why can not more? The fact is, this -question has not appealed to many of us, we have been so busy in other -pursuits, principally in the accumulation of worldly goods that we -cannot carry with us, that we have had no time or inclination to do the -work for our dead. If one hundredth part of the energy expended by the -members of the Church in other ways were directed in the channels of -temple work where it properly belongs, we could accomplish a great deal -more work than we are now doing for the salvation of the dead. -</p> -<p>But one will say: "I have done the work for all my ancestors of whom -I have any knowledge. My genealogy can only be traced to my great -grandfather, beyond that all is dark. How can I be baptized each year -for twenty, forty, sixty, or more of my dead when we haven't their -records?" To such a person I reply: If you have done the work for -all your known dead, and your record cannot be traced but one or two -generations, you still have the privilege of assisting your neighbor -who lacks sufficient help and therefore cannot do the work for all his -dead. Assist him and assist the temples with your financial as well as -your moral support, and the way may be opened before you that you can -obtain more knowledge of your own dead. -</p> -<p>There is one thing of importance, however, we must keep in mind. No -person has a right to select names promiscuously of any family, and go -to the temple to perform the work for them. This cannot be tolerated, -for it would lead to confusion and duplication of work. Let each family -do the work for their own dead kindred, as they may have the right, and -if they do work for others, it must be at the instance and with the -consent of the living relatives who are immediately concerned. A few -individuals have desired to do the work for men of renown, generals, -presidents, magistrates, and others who have risen to prominent -stations in the world. One object they apparently have in view is that -they may say they have done the work for such and such persons. But -there is an order in this work, as in all things pertaining to the -gospel, and in no case should work be done in this manner, unless the -circumstances are such that proper sanction of the temple authorities -can be given. -</p> -<p>We are also troubled at times by what are known as "link-men," -individuals in the world who manufacture names so that they can -complete unbroken a family line. This is done for the purpose of making -money, and is, of course, knavery of the worst kind. Those who are -guilty of this trickery do not understand salvation for the dead, and -may not fully realize the wickedness of such a course. -</p> -<p>Latter-day Saints should be accurate in their recording, and not depend -entirely on the temple records for a history of their work. Temple -record books are prepared for the use of the Saints so that each family -may keep their own record of their dead. This should be done that the -record may be handed down from generation to generation. Remember it is -out of the records that the dead are to be judged. We should be orderly -in all things, and strive to get the spirit of the work, live our -religion and work out our own salvation by assisting in the salvation -of our dead, for we without them cannot be made perfect. -</p> -<p>In the words of the prophet, I shall conclude, -</p><blockquote> -<p class="poetry"> Brethren, shall we not go on in so great a cause? Go forward<br> - and not backward. Courage, brethren; and on, on to the<br> - victory! Let your hearts rejoice, and be exceeding glad. Let<br> - the earth break forth into singing. Let the dead speak forth<br> - anthems of eternal praise to the King Immanuel, who hath ordained<br> - before the world was, that which would enable us to redeem<br> - them out of their prison; for the prisoners shall go free.<sup>[P]</sup><br> -</p></blockquote> -<p class="footnote">[Footnote P: Doc. & Cov. 128:22.] -</p><p></p> - - - - - - - -<pre> - - - - - -End of Project Gutenberg's Salvation Universal, by Joseph Fielding Smith - -*** END OF THIS PROJECT GUTENBERG EBOOK SALVATION UNIVERSAL *** - -***** This file should be named 52840-h.htm or 52840-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/2/8/4/52840/ - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Renah -Holmes and Jake Hadley for proofreading - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - - - -</pre> - -</body> -</html> - diff --git a/old/52840-h/images/cover.jpg b/old/52840-h/images/cover.jpg Binary files differdeleted file mode 100644 index 1970f31..0000000 --- a/old/52840-h/images/cover.jpg +++ /dev/null diff --git a/old/52840.txt b/old/52840.txt deleted file mode 100644 index bada73f..0000000 --- a/old/52840.txt +++ /dev/null @@ -1,1645 +0,0 @@ -The Project Gutenberg EBook of Salvation Universal, by Joseph Fielding Smith - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Salvation Universal - -Author: Joseph Fielding Smith - -Release Date: August 18, 2016 [EBook #52840] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK SALVATION UNIVERSAL *** - - - - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Renah -Holmes and Jake Hadley for proofreading - - - - - - - -SALVATION UNIVERSAL - - -By JOSEPH FIELDING SMITH - - -PUBLISHED BY THE GENEALOGICAL SOCIETY OF UTAH 1920 - - -_THE GENEALOGICAL SOCIETY OF UTAH._ - -Organized November 13, 1894. - -Anthon H. Lund, President; Charles W. Penrose, Vice President; Joseph -Fielding Smith, Secy. and Treas.; Joseph Christenson, Librarian; -Lillian Cameron and Nephi Anderson, Assistant Librarians. - -DIRECTORS: Anthon H. Lund, Charles W. Penrose, Joseph Christenson, -Joseph Fielding Smith, Anthony W. Ivins, Hyrum G. Smith. - -Life Membership, $10, with two years in which to pay. Annual -membership, $2 the first year, $1 yearly thereafter. - - -_The Utah Genealogical and Historical Magazine._ - -Published by the Genealogical Society of Utah. - -QUARTERLY, $1.50 PER ANNUM - -Anthon H. Lund, Editor; Nephi Anderson, Associate Editor - -Subscription price to life and paid-up annual members of the -Genealogical Society, $1.00 a year. Address all communications to - -GENEALOGICAL SOCIETY OF UTAH -47 East South Temple Street, Salt Lake City, Utah. - - - -Salvation Universal. - -BY ELDER JOSEPH FIELDING SMITH - -The greatest of all the gifts of God unto his children, is the gift of -salvation.[A] - -[Footnote A: Doc. & Cov. 6:13.] - -The greatest of all his works, to bring to pass the immortality and -eternal life of man, which constitutes his glory.[B] - -[Footnote B: Book of Moses 1:39.] - -For this grand and glorious purpose, worlds are created by him and -peopled with his children. He gives to them his commandments, granting -the power to choose for themselves whether or not they will obey. Those -who obey him in all things he has promised great blessings, they shall -be added upon in his celestial kingdom for ever and ever, and shall be -crowned with the fullness of his glory. But to those who reject laws, -and become a law unto themselves in unrighteousness, shall punishment -be meted out according to their evil deeds. - -The plan of salvation, or code of laws, which is known as the gospel -of Jesus Christ, was adopted in the heavens, before the foundation of -the world was laid. It was appointed there that Adam our father should -come to this earth and stand at the head of the whole human family. It -was a part of this great plan, that he should partake of the forbidden -fruit and fall, thus bringing suffering and death into the world, even -for the ultimate good of his children. By many he has been severely -criticized because of his fall, but Latter-day Saints, through modern -revelation, have learned that such was necessary in order that man -should have his agency and, through the various vicissitudes he has to -pass, receive a knowledge of both good and evil, without which it would -be impossible for him to gain the exaltation prepared for him. - -It was also necessary because of Adam's transgression for the Only -Begotten Son of the Father to come to redeem the world from Adam's -fall. This also was a part of the plan chosen before the earth was -made, for Jesus is called the Lamb that was slain from the foundation -of the world. He came and redeemed us from the fall--even all the -inhabitants of the earth. Not only did he redeem us from Adam's -transgression, but he also redeemed us from our own sins, on condition -that we obey the laws and ordinances of the gospel.[D] - -[Footnote D: Heb. 5:9; Matt. 7:21; John 1:3-6.] - -"And now, behold," said the Prophet Lehi to his son Jacob, "if Adam had -not transgressed, he would not have fallen; but he would have remained -in the Garden of Eden. And all things which were created must have -remained in the same state in which they were, after they were created; -and they must have remained for ever, and had no end. And they would -have had no children; wherefore, they would have remained in a state of -innocence, having no joy, for they knew no misery; doing no good, for -they knew no sin. But behold, all things have been done in the wisdom -of him who knoweth all things. Adam fell that men might be; and men -are, that they might have joy. - -"And the Messiah cometh in the fullness of time, that he may redeem the -children of men from the fall. And because they are redeemed from the -fall, they have become free for ever, knowing good from evil; to act -for themselves, and not to be acted upon, save it be by the punishment -of the law at the great and last day, according to the commandments -which God hath given. - -"Wherefore, men are free according to the flesh; and all things are -given them which are expedient unto man. And they are free to choose -liberty and eternal life, through the great mediation of all men, or -to choose captivity and death, according to the captivity and power of -the devil; for he seeketh that all men might be miserable like unto -himself."[C] - -[Footnote C: II Nephi 2:22-27.] - -The primary and fundamental principles of this plan of salvation are: - -First: Faith in God the Father, in his Son Jesus Christ and in the Holy -Ghost. We must accept them as the presiding authority in the heavens, -who govern and control all things, who are omnipotent, just and true. - -Second: We must accept the infinite atonement of Christ, believing that -he is the Redeemer of the world, both from Adam's transgression and -from our individual sins on condition of our repentance. - -Third: We must repent of all our sins, giving our hearts to God, with -the full intent of serving him. - -Fourth: We must be baptized in water for the remission of our sins, -by one who is called of God and clothed with divine authority to -administer in the ordinances of the gospel. - -Fifth: We must have the hands of those holding authority placed upon -our heads, and through their ministrations receive the baptism of the -Holy Ghost,--the spirit of Truth and Prophecy that guides us in all -truth. - -Sixth: We must be willing to serve the Lord with all our heart, mind -and strength, keeping his commandments even unto the end. - -Upon these laws, salvation is based, and the promised blessings are -unto all men. These conditions are not severe, nor grievous, and are -within the power of the weakest of the weak, if they will only place -their trust in their Redeemer. - -All who repent and obey these laws, will be redeemed and saved from -the sins of the world; but they who refuse and repent not, will have -to suffer for their own sins. The Lord says: "He created man, male and -female, after his own image and in his own likeness created he them, -and gave unto them commandments that they should love and serve him, -the only living and true God, and that he should be the only being -whom they should worship. But by the transgression of these holy laws, -man became sensual and devilish, and became fallen man. Wherefore the -Almighty God gave his Only Begotten Son, as it is written in those -scriptures which have been given of him. He suffered temptations, but -gave no heed unto them; he was crucified, died and rose again the -third day; and ascended into heaven, to sit down on the right hand -of the Father, to reign with almighty power according to the will of -the Father, that as many as would believe and be baptized in his holy -name, and endure in faith to the end, should be saved: not only those -who believed after he came in the meridian of time, in the flesh, but -all those from the beginning, even as many as were before he came, who -believed in the words of the holy prophets, who spake as [Transcriber's -note: sentence leaves off here in the original.] - -Moreover, he further says: "And surely every man must repent or suffer, -for I God am endless: * * * Therefore I command you to repent--repent, -lest I smite you by the rod of my mouth, and by my wrath, and by my -anger, and your sufferings be sore--how sore you know not! For behold, -I, God, have suffered these things for all, that they might not suffer -if they would repent, but if they would not repent, they must suffer -even as I, which suffering caused myself, even God, the greatest of -all, to tremble because of pain, and to bleed at every pore, and to -suffer both in body and spirit: and would that I might not drink the -bitter cup and shrink--nevertheless, glory be to the Father, and I -partook and finished my preparations unto the children of men."[G] - -[Footnote G: Doc. & Cov. 19:4, 15-19.] - -These principles were taught to Adam after he was driven from the -Garden of Eden, who repented and was baptized in water for the -remission of his sins, and received the Holy Ghost. And Eve, when -she heard the gospel plan, rejoiced, saying: "Were it not for our -transgression, we never should have had seed, and never should have -known good and evil, and the joy of our redemption, and the eternal -life which God giveth unto all the obedient. And Adam and Eve blessed -the name of God, and they made all things known to their sons and -daughters."[H] - -[Footnote H: Book of Moses 5:11-12.] - -Thus the principles of the gospel were taught from the beginning among -the children of Adam. Some believed and accepted them, many others -rejected them, bringing down upon their heads the wrath of God, for his -anger was kindled against them because of their rebellion. In course of -time, when the inhabitants of the earth were sufficiently corrupt, he -caused the floods to come upon them, sweeping them off the earth. Noah, -who was a preacher of righteousness, continued to preach these saving -principles. The gospel was also taught to Abraham, and has always been -among men when they were prepared to receive it. - -Latter-day Saints have been severely criticised by many professing -Christians for believing it necessary to comply with these first -principles of the gospel. We are told that such views make us narrow -and illiberal, for we reject and damn all who do not accept "Mormonism" -and the ministration of our elders, while they on the other hand, give -a broader interpretation of the scriptures, holding it but necessary to -believe in Christ--to confess him with the mouth and to believe in the -heart that Christ was raised from the dead. - -Or, as it is expressed, - - Nothing, either great or small, - Remains for me to do; - Nothing--Jesus paid it all, - All the debt I owe. - -Nevertheless, there is but one plan of salvation, and one door into the -sheepfold, "He that entereth not by the door into the sheepfold, but -climbeth up some other way, the same is a thief and a robber."[I] - -[Footnote I: John 10:1.] - -We have not made the way narrow nor the gate strait, that few there be -that find it! Nor was ours the edict, "Not every one that saith Lord, -Lord, shall enter into the kingdom of heaven, but he that doeth the -will of the father."[J] - -[Footnote J: Matt. 7th chapter.] - -The fact that certain laws must be observed, and ordinances complied -with, is not the ruling of the Latter-day Saints, but the divine -mandate of the Author of our salvation, who has said he will judge all -men according to their works and opportunities. We are merely complying -with the teachings of the Master which we have received, and which are -requisite to salvation. - -If belief alone were sufficient, then even the devils, who fear and -tremble, would be saved. They recognized the Savior and declared on -several occasions that he was the Son of God.[K] And the devils in the -days of the sons of Sceva declared that they knew Jesus and Paul, yet -they were far from the road to salvation.[L] - -[Footnote K: Mark 5:2-9; Luke 4:33-34.] - -[Footnote L: Acts 19:15.] - -Notwithstanding the apparently narrow construction of the Latter-day -Saints pertaining to the scriptures--and we most emphatically declare -that all men must obey these laws if they would be saved, excepting -those who die without law, and therefore are not judged by law[M]--we -are broader and more liberal in our teachings than the believers in -the faith-only theory of salvation, who would save all who profess a -belief in the name of the Redeemer, but reject all others, consigning -them to everlasting destruction without one ray of hope, simply because -they did not confess that Jesus was the Christ. This view condemns all -who lived at a time or place that the knowledge of the Redeemer of the -world could not reach them. They would reject this vast majority of the -human family, men women and children, to eternal damnation, without the -fault being their own! - -[Footnote M: Moroni 8:22.] - -With the Latter-day Saints this is not so. While it is true we teach -that a man must comply with these principles of the gospel in order -to receive salvation and exaltation in the kingdom of heaven--which -is proved by many passages of scripture--nevertheless, we hold out -the hope that all may be saved, excepting the sons of perdition--a -class that willfully rejects the atonement of the Savior: for the -Lord intends to save all the workmanship of his hands, save these few -who will not receive salvation. Our doctrine consigns none others to -perdition, but holds forth the hope that all will eventually be saved -in the kingdom of God at some time and in some degree of glory. - -Little children are redeemed from the foundation of the world through -the atonement, "Wherefore, they cannot sin," the Lord has said, "for -power is not given unto Satan to tempt little children, until they -begin to become accountable before me; for it is given unto them even -as I will, according to mine own pleasure, that great things may be -required at the hand of their fathers. And again, I say unto you, that -whoso having knowledge, have I not commanded to repent?"[N] - -[Footnote N: Doc. & Cov. 29:46-49.] - -He that declares that little children are born in sin, and therefore -require baptism, denies the mercy of the father and does not understand -the nature and significance of the atonement. The Savior said: "Suffer -little children and forbid them not to come unto me, for of such is the -kingdom of heaven." The Prophet Mormon sums the whole matter up in the -following words: - - 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 naught the atonement of - him and the power of his redemption. - - Wo unto such, for they are in danger of death, hell, and - endless torment. I speak it boldly, God hath commanded me. - Listen unto them and give heed, or they stand against you at the - judgment seat of Christ. - - For behold that all little children are alive in Christ, and - also all they that are without the law. For the power of redemption - cometh on all they that have no law; wherefore, he - that is not condemned, or he that is under no condemnation, - cannot repent; and unto such baptism availeth nothing. - - But it is mockery before God, denying the mercies of Christ, - and the power of His Holy Spirit, and putting trust in dead - works. - - Behold, my son, this thing ought not to be; for repentance - is unto them that are under condemnation and under the curse - of a broken law. - - And the first fruits of repentance is baptism, and baptism - cometh by faith, unto the fulfilling of the commandments; and - the fulfilling of commandments bringeth remission of sins.[O] - -[Footnote O: Moroni 8:19-25.] - -The question naturally arises, if all must accept the principles of -the gospel and be baptized for the remission of their sins, what of -the dead who died without receiving the remission of their sins, or -accepting Christ while they were in the flesh? They cannot be baptized -in water now and have hands laid on their heads for the gift of the -Holy Ghost, for these things of necessity pertain to this mortal -probation. Therefore, it would be impossible for them to be baptized -now or even after the resurrection, for they would no longer be mortal, -but subject to the laws and regulations of that life which is to come. -These ordinances must be performed in this life, or, if for the dead, -vicariously by some one who is in mortality, the living acting as -proxy for the dead. Again we hear the objection raised, that this is -impossible; that one man cannot stand, or answer for another's sins; -but that every man must stand for himself. This is true so far as it -is possible to be done. But occasions have arisen where the man guilty -of transgressing the law was unable to redeem himself. And punishment -for sin, is for the propitiation of sin, and in such cases there is -nothing in the scriptures forbidding one to stand vicariously for -another when circumstances render it impossible for the first to comply -with the law. In ancient Israel they had the scapegoat. On the head of -this goat, Aaron placed both his hands and confessed over him all the -iniquity of the children of Israel, and all their transgressions in -all their sins, putting them upon the head of the goat, and then sent -him away "by the hand of a fit man into the wilderness." And the goat -bore upon him all their iniquities into the wilderness "unto a land not -inhabited:"[P] This was but one instance. In various ways of vicarious -offerings have been made and accepted. Then why should it be considered -a strange thing for the Latter-day Saints to believe that the children -have the privilege to stand vicariously for their dead fathers, and -by proxy perform these ordinances, that belong to this life, in their -behalf? - -[Footnote P: Leviticus 16:20-22. See also Leviticus chapters 4 and 5.] - -The fact is, the whole plan of redemption is based on vicarious -salvation, One without sin standing for the whole human family, all -of whom were under the curse. It is most natural and just that he who -commits the wrong should pay the penalty--atone for his wrong doing. -Therefore, when Adam was the transgressor of the law, justice demanded -that he, and none else, should answer for the sin and pay the penalty -with his life. But Adam, in breaking and law, himself became subject -to the curse, and being under the curse could not atone, or undo what -he had done. Neither could his children, for they also were under -the curse, and it required one who was not subject to the curse to -atone for that original sin. Moreover, since we were all under the -curse, we were also powerless to atone for our individual sins. It -therefore became necessary for the Father to send his Only Begotten -Son, who was free from sin, to atone for our sins as well as for Adam's -transgression, which justice demanded should be done. He accordingly -offered himself a sacrifice for sins, and through his death upon the -cross took upon himself both Adam's transgression and our individual -sins, thereby redeeming us from the fall, and from our sins, on -condition of repentance. - -Let us illustrate: A man walking along the road happens to fall into -a pit so deep and dark that he cannot climb to the surface and regain -his freedom. How can he save himself from his predicament? Not by any -exertions on his own part, for there is no means of escape in the -pit. He calls for help and some kindly disposed soul, hearing his -cries for relief, hastens to his assistance and by lowering a ladder, -gives to him the means by which he may climb again to the surface of -the earth. This was precisely the condition that Adam placed himself -and his posterity in, when he partook of the forbidden fruit. All -being together in the pit, none could gain the surface and relieve -the others. The pit was banishment from the presence of the Lord and -temporal death, the dissolution of the body. And all being subject -to death, none could provide the means of escape. Therefore, in his -infinite mercy, the Father heard the cries of his children and sent his -Only Begotten Son, who was not subject to death nor to sin, to provide -the means of escape. This he did through his infinite atonement and -the everlasting gospel. The Savior voluntarily laid down his life and -took it up again to satisfy the demands of justice, which required this -infinite atonement. His Father accepted this offering in the stead -of the blood of all those who were under the curse, and consequently -helpless. The Savior said, "I lay down my life for the sheep. * * * -Therefore, doth my Father love me, because I lay down my life that I -might take it up again. No man taketh it from me, but I lay it down of -myself. I have power to lay it down, and I have power to take it again. -This commandment have I received of my Father."[Q] - -[Footnote Q: John 10:15-18.] - -From this we see that he had life in himself, which he received from -the Father, being his Only Begotten Son in the flesh. And it was this -principle that gave him power to atone for the sins of the world, both -for Adam's transgression and for our individual sins, from which we -could not of ourselves get free. Therefore, Christ died in our stead, -because to punish us would not relieve the situation, for we would -still be subject to the curse even if our blood had been shed, and -through his death we receive life and "have it more abundantly." - -The vicarious atonement was for all, both living and dead, for as -extensive as was the fall, of necessity must be the atonement. There -shall, therefore, be a resurrection of the dead, both of the just and -the unjust.[R] This is general salvation. Our individual salvation, -which determines our standing, or glory, in the kingdom of God, besides -depending on the atonement of Christ, also is on condition that the -laws and ordinances of the gospel are accepted and lived by us, both by -the living and the dead. - -[Footnote R: Acts 24:15.] - -This vicarious salvation for the dead is not a new doctrine. It is new -and strange for this generation, it is true, but only because of a lack -of comprehension of the revelations of the Lord. The Prophet Joseph -Smith said it is the burden of the scriptures. It has been taught among -the Lord's people from the earliest times. Enoch saw in vision the -kingdoms of the world and all their inhabitants down even to the end of -time. The Lord told him of Noah and the flood, and how he would destroy -the people of the earth for their iniquity. Of these rebellious one -who rejected the truth and paid no heed to the preachings of Noah and -the ancient prophets, the Lord said: "I can stretch forth mine hands -and hold all the creations which I have made; and mine eyes can pierce -them also, and among all the workmanship of mine hands there has not -been so much wickedness as among thy brethren. But, behold, their sins -shall be upon the heads of their fathers. Satan shall be their father, -and misery shall be their doom; and the whole heavens shall weep over -them, even all the workmanship of mine hands; wherefore should not the -heavens weep, seeing these shall suffer? But behold, these which thine -eyes are upon shall perish in the floods; and, behold, I will shut them -up; a prison have I prepared for them. And That which I have chosen -hath plead before my face. Wherefore, he suffereth for their sins; -inasmuch as they will repent _in the day that my Chosen shall return -unto me,_ and until that day they shall be in torment."[S] - -[Footnote S: Book of Moses 7:36-39.] - -From this we learn that the Lord has prepared a prison for the souls -of all those who rejected the testimony of the antediluvian prophets, -where they were to remain in torment until the time when Jesus should -atone for their sins and return to the Father. Isaiah also says: "And -it shall come to pass in that day, that the Lord shall punish the host -of the high ones that are on high, and the kings of the earth upon the -earth. And they shall be gathered together, as prisoners are gathered -in the pit, and shall be shut up in the prison, and after many days -shall they be visited."[T] This is spoken of those who keep not the law -who live in latter-days. Again, he says: "The Spirit of the Lord God is -upon me, because the Lord hath anointed me to preach good tidings unto -the meek, he hath sent me to bind up the broken-hearted, to proclaim -liberty to the captives, and the opening of the prison to them that are -bound."[U] This was spoken of as the mission of the Redeemer, both his -work for the living and the dead who were prisoners that were bound. -When the Savior commenced his ministry, he entered into the synagogue -in the city of Nazareth--his home town--on the Sabbath day, the book -of Isaiah was handed him, he turned to this passage and read, closed -the book, handed it back to the minister, and while the eyes of all -the congregation were riveted upon him, he said: "This day is this -scripture fulfilled in your ears."[V] But the Jews rejected him and his -testimony, and with violence drove him from the city. Nevertheless, he -continued to proclaim liberty to the captives, declaring that he came -not alone to save the living but also to save the dead. - -[Footnote T: Isaiah 24:21, 22.] - -[Footnote U: Isaiah 61:1 and 42:7.] - -[Footnote V: Luke 4:16-21.] - -We hear the objection made from time to time, that Jesus did not come -to save the dead, for he most emphatically declared himself that there -was an impassable gulf that separated the righteous spirits from the -wicked. In defense of their position they quote the words in Luke, 16th -chapter and 26th verse, which are: "And besides all this, between us -and you there is a great gulf fixed, so that they which would pass from -hence to you cannot: neither can they pass to us that would come from -thence." These words, according to the story, were spoken by Abraham's -spirit to the rich man who raised his eyes and asked that Lazarus might -go touch his lips and relieve his torment. Abraham replied that it -could not be for there was a gulf fixed between them that the spirit -of no man could pass. Therefore, say the objectors to the doctrine -of universal salvation, "it is quite evident that the righteous and -the wicked who are dead, cannot visit each other, hence there is no -salvation for the dead." - -This was true before the days that Jesus atoned for sin, which is -plainly shown in the passage from the Book of Moses previously quoted. -And it was at this period this event occurred. However, Christ came, -and through his death bridged that gulf, proclaimed liberty to the -captives, and the opening of this prison door to those who sat in -darkness and captivity. From that time forth this gulf is bridged so -that the captives, after they have paid the full penalty of their -misdeeds, satisfied justice, and have accepted the gospel of Christ, -having the ordinances attended to in their behalf by their living -relatives or friends, receive the passport that entitles them to cross -the gulf. - -The Lord speaks of this himself in the fifth chapter of John, beginning -with the twenty-fourth verse: "Verily, verily, I say unto you, he that -heareth my word, and believeth on him that sent me, hath everlasting -life, and shall not come into condemnation; but is passed from death -unto life. - -"Verily, verily, I say unto you, the hour is coming and now is, when -the dead shall hear the voice of the Son of God; and they that hear -shall live." - -And the Jews marveled. Perhaps they thought he meant those who were -"dead in trespasses and sins" should hear his voice. At any rate they -marveled. He perceived it and said: - - "Marvel not at this: for the hour is coming, in the which all - that are in their graves shall hear His voice, and shall come - forth: they that have done good, unto the resurrection of life; - and they that have done evil unto the resurrection of damnation." - -Peter tells us that Christ did this very thing: - - For Christ also hath once suffered for sins, the just for the - unjust, that he might brings us to God, being put to death in the - flesh, but quickened by the spirit: - - By which also he went and preached unto the spirits in - prison: - - Which sometime were disobedient, when once the long-suffering - of God waited in the days of Noah, while the ark was - a preparing, wherein few, that is, eight souls were saved.[W] - -[Footnote W: I Peter 3:18-20.] - -Why did he preach to these disobedient spirits? Surely not to increase -their torments, to taunt them for not accepting of his truth in the -days of the prophets! Was it to tantalize them, and make them more -miserable because of the blessings they had lost! Jesus was a merciful -Redeemer, who suffered as no other man suffered that he might save the -children of his Father. He would take no pleasure in the suffering of -the wicked. It was his nature to plead for them, to entreat his Father -for mercy in their behalf. Therefore, whatever his mission was, it was -one of mercy and comfort to those prisoners. Peter tells us that the -object of his visit was that the gospel might be preached also to the -dead, "that they might be judged according to men in the flesh, but -live according to God in the spirit."[X] - -[Footnote X: I Peter 4:6.] - -What good reason can be given why the Lord should not forgive sins in -the world to come? Why should man suffer throughout the countless ages -of eternity for his sins committed here, if those sins are not unto -death? There are many good, honorable men who have wilfully wronged no -man, have lived to the best of their opportunities, righteously; yet -have not received the gospel, for one reason or another. Where would -be the justice in condemning them forever in hell, "where the worm -dieth not and the fire is not quenched?" We learn from the Doctrine and -Covenants, that eternal punishment, or everlasting punishment, does not -mean that a man condemned will endure this punishment forever, but it -is everlasting and eternal, because it is God's punishment, and he is -Everlasting and Eternal. Therefore, when a man pays the penalty of his -misdeeds and humbly repents, receiving the gospel, he comes out of the -prison-house and is assigned to some degree of glory in the kingdom of -God, according to his worth and merit. - -There are three degrees of glory in this kingdom, the celestial, into -which those who keep the whole law shall enter; the terrestrial, in -which are found the honorable men of the world, and those who were -blinded by the craftiness of men, and were overcome by the things of -the world, and also those who have accepted Christ but were not valiant -in his cause, and those who died without law among the heathen: the -third, or telestial, is that glory which contains the great majority -of mankind who differ in their glory as the countless stars of heaven. -These are the inhabitants of the earth who have been unworthy, unclean, -unfit for an exaltation in the other kingdoms. And still there will -be some who, because of their filthiness and abominations in the -flesh, will be unworthy of a kingdom of glory at all. The sons of -perdition, those who are lost, having rejected the atonement of Christ -and crucified him afresh to themselves, these will be cast out of the -kingdom into outer darkness. All the rest shall be saved in some degree -of glory in one of the three grand divisions of the kingdom of God. A -full discussion of this is found in Doctrine and Covenants, section 76. - -That sins are forgiven in the world to come, we need only refer to the -words of the Savior: - - All manner of sin and blasphemy shall be forgiven unto - men: but the blasphemy against the Holy Ghost shall not be - forgiven unto men. And whosoever speaketh a word against the - Son of man, it shall be forgiven him: but whosoever speaketh - against the Holy Ghost, it shall not be forgiven him, neither in - this world, neither in the world to come.[Y] - -[Footnote Y: Matt. 12:32.] - -This shows that some sins will be forgiven in the world to come. We are -also informed in First Corinthians, fifteenth chapter, that "if in this -life only we have hope in Christ, we are of all men most miserable." -But we have hope in Christ both in this life and in the life to come. -Salvation does not come all at once; we are commanded to be perfect -even as our Father in heaven is perfect. It will take us ages to -accomplish this end, for there will be greater progress beyond the -grave, and it will be there that the faithful will overcome all things, -and receive all things, even the fullness of the Father's glory.[Z] - -[Footnote Z: Doc. & Cov. 84:38.] - -Salvation for the dead was understood in the days of the primitive -Christian Church, and to some extent baptisms for the dead continued -to be performed until A. D. 379, when the Council of Carthage forbade -any longer the administration of this ordinance and "holy communion" -for the dead. Paul uses baptism for the dead as an argument against the -Corinthian Saints, who, even in that day, were falling away from the -true gospel. These saints understood the doctrine of baptism for the -dead, yet they doubted the general resurrection. Paul argues with them -thus: - - Now if Christ be preached that he rose from the dead, how - say some among you that there is no resurrection of the dead? - But if there be no resurrection of the dead, then is Christ not - risen. And if Christ be not risen, then is our preaching vain, - and your faith is also vain. Yea, and we are found false witnesses - of God; because we have testified of God that he raised - up Christ: whom he raised not up, if so be that the dead rise not. - For if the dead rise not, then is not Christ raised: and if Christ - be not raised, your faith is vain; ye are yet in your sins. Then - they also which are fallen asleep in Christ are perished. If in - this life only we have hope in Christ, we are of all men most - miserable. But now is Christ risen from the dead, and become - the first fruits of them that slept. For since by man came death - by man came also the resurrection of the dead. For as in Adam - all die; even so in Christ shall all be made alive. * * * * 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? - and why stand we in jeopardy every hour?[A] - -[Footnote A: I Cor. 15:20-30.] - -Joseph Smith, the prophet, informs us that salvation for the dead was -introduced in the days of Christ who had reference to this subject -when, in addressing the Jews, he said: - - That upon you may come all the righteous blood shed upon - the earth, from the blood of the righteous Abel unto the blood - of Zacharias, son of Barachias, who ye slew between the temple - and the altar. Verily I say unto you, all these things shall come - upon this generation.[B] - -[Footnote B: Matt. 23:35-36.] - -Commenting on this, the prophet said the reason that generation would -have to answer for the blood of the righteous from Abel to Zacharias, -was that in their day the privilege of performing the ordinances in -behalf of the dead, was within their power, while it had been denied -anciently. - - Hence, as they possessed greater privileges than any other - generation, not only pertaining to themselves, but to their dead, - their sin was greater, as they not only neglected their own salvation, - but that of their progenitors, and hence their blood was - required at their hands.[C] - -[Footnote C: Times and Seasons 3:761.] - -In this same article the prophet declared that Obediah was speaking -of salvation for the dead when he said, "And saviors shall come upon -Mount Zion, to judge the Mount of Esau, and the kingdom shall be the -Lord's."[D] - -[Footnote D: Obediah 21.] - -The work of saving the dead has practically been reserved for the -dispensation of the fullness of times, when the Lord shall restore all -things. It is, therefore, the duty of the Latter-day Saints to see that -it is accomplished. We cannot do it all at once, but will have the -thousand years of the Millennium to do it in. In that time the work -must be done in behalf of the dead of the previous six thousand years -for all who need it. Temples will be built for this purpose, and the -labor in them will occupy most of the time of the Saints. - -One of the most important prophecies, pertaining to the dead, is that -of Malachi. He prophesied that the Lord would send Elijah, the prophet, -before the coming of the great and dreadful day of the Lord, for the -purpose of turning the hearts of the fathers to the children, and -the hearts of the children to the fathers, lest the earth be smitten -with a curse, when the Lord should come. This prophecy, which is not -understood by the world, has come to pass. When the Angel Moroni -appeared to the Prophet Joseph Smith, September 21, 1823, among the -passages of scripture he quoted that were about to be fulfilled, was -this prophecy of Malachi's; but he quoted it with this variation: -"Behold, I will reveal unto you the priesthood by the hand of Elijah, -the prophet, before the coming of the great and dreadful day of the -Lord, and he shall plant in the hearts of the children the promise made -to the fathers, and the hearts of the children shall turn to their -fathers. If it were not so, the whole earth would be utterly wasted at -his coming."[E] - -[Footnote E: History of the Church, Vol. 1:12.] - -From this, we see that Elijah's mission was to restore that priesthood -which would turn the hearts of the children to their fathers, according -to a promise that had been made to the fathers. That it was extremely -important and necessary, is shown in the fact that the whole earth -would be utterly wasted at the coming of the great and dreadful day of -the Lord, if this priesthood were not restored. This quotation deeply -impressed the prophet at that time, although he could not understand -it. Three times that night it was repeated, and again on the following -day. Gradually, as link after link of the gospel chain was revealed, -and the keys and powers were bestowed, the prophet increased in wisdom -and knowledge. In time, a temple was built in Kirtland, but in it -there was no baptismal font, or any other provision made for ordinance -work for the dead. The reason is that the doctrine had not been fully -revealed. This temple, however, served the purpose for which it was -erected, a house of the Lord, where he could come, and send his angels -to bestow keys and authority necessary in this dispensation. In this -temple, April 3, 1836, the Savior and many of the ancient prophets -appeared to Joseph Smith and Oliver Cowdery and bestowed upon their -heads the keys of the several dispensations. Among these heavenly -visitors came Elijah, who placed his hands on the heads of Joseph Smith -and Oliver Cowdery, and gave them the priesthood spoken of by Malachi. -"Therefore," said he, "the keys of this dispensation are committed into -your hands, and by this ye may know that the great and dreadful day of -the Lord is near, even at the doors."[F] - -[Footnote F: Doc. & Cov. 110:16.] - -What was the promise made to the fathers that was to be fulfilled in -the latter-days by the turning of the hearts of the children to their -fathers? It was the promise of the Lord made through Enoch, Isaiah, -and the prophets, to the nations of the earth, that the time should -come when the dead should be redeemed. And the turning of the hearts -of the children is fulfilled in the performing of the vicarious temple -work and in the preparation of their genealogies. Up to the time of -Elijah's visit, there had been nothing done for the dead. The doctrine -was not understood by the Saints, and there was no temple built where -the ordinances could be performed. But as soon as this priesthood was -restored, the hearts of the children commenced turning toward their -fathers. - -The knowledge of temple building and temple work was made known to -the prophet from time to time subsequently to the 3rd of April, 1836, -and he commenced to reveal these things to the Saints. In Nauvoo they -were commanded to build a temple to the Lord, for only in temples can -these ordinances be performed, excepting in times of extreme poverty, -when they cannot build temples for that purpose. "For this ordinance -belongeth to my house," says the Lord, "and cannot be acceptable to me -(i.e., outside of the house) only in the days of your poverty, wherein -ye are not able to build a house unto me."[G] As the Latter-day Saints -were in this poverty-stricken condition when they settled at Nauvoo, -the Lord granted them the privilege of baptizing for the dead in the -Mississippi river, until a place could be prepared for the ordinance -in the temple. Just as soon as a font could be prepared in the temple, -the Lord, by revelation, discontinued baptisms for the dead in any -other place. It was October 3, 1841, when this revelation was given, -and on the 8th of the following month, the font in the temple at Nauvoo -was dedicated, and from that day, until the Saints were driven from -Illinois, that ordinance continued to be performed by them in that -house in behalf of their dead.[H] After arriving in Salt Lake valley, -the first commandment President Young received from the Lord was to -commence to build a temple where this work could be continued. The -members of the Church responded, and temples have been built, where the -living now go to officiate for the dead. - -[Footnote G: Doc. & Cov. 124:30.] - -[Footnote H: Some of those who would destroy the work of God, have -declared that the Church was rejected, with its dead, because the -temple at Nauvoo was not finished; and, say they, the Lord, in this -revelation, declared that he would give the Saints sufficient time to -build a house (temple) unto him, and if they failed to build it in the -sufficient time, they would be rejected with their dead. The fact is, -that the Nauvoo Temple was built, and many of the Saints received their -endowments in it, and labored for their dead before they were finally -driven from Nauvoo by their enemies. But the meaning of this revelation -is perverted; the Lord did not say he would reject the Church, with -its dead, if they failed to build the temple, but that they would be -rejected _if they did not perform the ordinances for their dead -in the temple when it was prepared for that purpose._ Here is the -commandment in question (sec. 124:31-35): - -"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 [i.e. outside of a temple] shall be acceptable -unto me. - -"But, behold, at the end of this appointment [i.e. the sufficient time] -your baptisms for your dead shall not be acceptable unto me [i. e. -outside of a temple] _and if ye do not these things_ [i. e. temple -ordinances] _at the end of the appointment,_ ye shall be rejected -as a Church, with your dead, saith the Lord your God. - -"For verily I say unto you, that after you have had sufficient time to -build a house to me, _wherein the ordinances 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 [i.e. in any -other place than in a temple] cannot be acceptable unto me, for therein -are the keys of the holy priesthood ordained that you may receive honor -and glory. - -"And after this time [when a house is prepared] your baptism for the -dead, by those who art scattered abroad, are not acceptable unto me, -saith the Lord." [Bold face and brackets are mine. J.F.S.] - -_And if ye do not these things at the end of the appointment,_ -obviously does not mean "if ye do not build a temple at the _end_ -of the appointment," as our critics infer it does, but it refers to -the _ordinances_ that were to be performed in the temple, and the -failure on the part of the Saints to perform these ordinances for their -dead was the thing that would cause their rejection with their dead, -and not the failure to build the temple, which was merely the edifice -in which the saving principles were to be performed. This is in harmony -with the teachings of the Prophet Joseph Smith, who said that if we -neglect the salvation of our dead "_we do it at the peril of our own -salvation!_ Why? Because we without them cannot be made perfect." -(Doc. & Cov. sec. 28:15.) - -The virtue of salvation for the dead is not in the structure of -the temple, but in the _ordinances_ which are performed in the -temple. The temple is to the ordinances just what the vessel is to the -life-giving nourishment it contains. Those who would reject us on a -technicality, because, as they say, "we did not finish the temple," -neither build temples nor perform the ordinances for the dead, wherein -they prove their rejection by the Lord, according to the revelations of -Joseph Smith, the prophet.] - -The restoration of Elijah's priesthood accomplished more than the -turning of the hearts of the members of the Church to their fathers, -for the spirit of his mission spread forth and took hold of the -hearts of the honorable men and women in the world who have been -directed, they know not why, to spend their time and means in preparing -genealogies, vital records and various other genealogical data, which -they are publishing at great labor and expense. - -It is a curious and interesting fact that the year following the coming -of Elijah, the British government passed laws requiring the proper -recording of records, and the filing of them in one central place. In -the year 1844, the New England Historical and Genealogical Society was -organized in Boston; in 1869 the New York Genealogical and Biographical -Society was incorporated in New York. Other societies have been -organized from time to time in America, principally in the New England -States, and they are publishing quarterly genealogical magazines and -registers, family records, etc.; and are continually disseminating -information regarding our ancestors, that is useful to the Latter-day -Saints. The New England Society is publishing, as they express it in -their magazine, "by a fund set apart from the bequest of Robert Henry -Eddy," to the society, the vital records (births, marriages and deaths) -of towns in Massachusetts, whose records are not already printed -from the beginning to the year 1850. This is a tremendous work, many -volumes of these records have been published, and others are in course -of preparation.[I] Eventually they will be printed by this and other -similar societies in Massachusetts, a state that has set the pace for -her sister states to follow. There, and in other parts, these societies -are protected and encouraged by legislative enactment. Besides these -numerous societies engaged in this noble work, there are multitudes -of individual laborers who are publishing at their own expense family -genealogies and vital records that extend back for hundreds of years. - -[Footnote I: Other societies in Massachusetts are also preparing vital -records, among them are the Topsfield Historical Society, the Essex -Antiquarian Society, the "Systematic History Fund," Franklin P. Rice, -trustee. Of this work Mr. Rice, who is a pioneer in genealogical -research, says: - -"I hope sometime to give in detail an account of the various -undertakings in the line of record preservation with which I have been -connected since I began, in the early seventies, with the idea, crude -and imperfect, of subjecting to classification, for easy reference, -manuscript materials in public depositories, many of which were then -hidden or unknown, and in many places practically inaccessible. * * -* * Thirty-five years ago the interest in such matters was mainly -antiquarian, and the few examples in print in this line had been -inspired from that standpoint. Genealogical research was not the -powerful factor it is today. As the idea expanded and developed, I came -to regard the work chiefly in its practical and scientific aspects, -and I applied the term "Systematic History" as the best explaining its -purpose, to meet the necessities of all enquirers and investigators. -* * * I formulated a plan sometime before 1890 to require the towns -in Massachusetts to print their records, but this met with little -favor. Its substantial features are embodied in the Act of 1902. * * -* Pursuing the work since 1898 under the operation of the Systematic -History Fund, I have been able to secure copies and to print the vital -records of more than thirty towns in central Massachusetts."] - -In Great Britain the work is carried on by the Harleian Society, the -Genealogist Society, Phillimore & Company, the Lancashire Parish -Register Society, the Yorkshire Parish Register Society, and similar -societies in nearly all of the counties of Great Britain. These -societies publish the parish registers of the several parishes in -England, and to an extent in Scotland, Ireland and Wales. There is -also in Great Britain Lodge's, Debrett's and Burkes' _Peerages and -Visitations_ which are invaluable to the searcher of genealogical -information in those lands. These numerous societies and individuals -in the world, upon whom the spirit of Elijah has fallen to this extent -at least, are compiling, printing and distributing these records of -the dead, faster than the Saints can, with their present facilities -and understanding of the work, obtain them. In fact, they have far -outstripped us in the race, and while we sometimes are given to -boasting of the great work we are doing for the dead, it is as nothing, -a mere drop in the bucket. These people and societies are helping us, -should we not take every advantage of their labors and stand in the -forefront, magnifying our calling and proving our birthright as the -children of Ephraim? - -Thus the hearts of the children are gradually, but surely turning -towards their fathers. The spirit of this work is now taking hold of -the hearts of the people of Germany, Scandinavia and the continent -of Europe. And why are they doing this? Because their hearts have -been drawn out to their fathers, through the restoration of the keys -of salvation for the dead, and they are energetically and faithfully -laboring, but all the while unconscious of the full significance and -worth of their labors, simply because the work appeals to them and they -are fascinated by it. Surely they shall receive their reward. - -While many honorable men and women in the world are accomplishing a -great work in searching out and compiling genealogical data, their -labors serve only as the means to the end. The greatest work, after -all, devolves on the members of the Church who have the priesthood, -power and privilege, to go into the temples, taking the names from -these compiled records and from all other authentic sources and -performing the ordinances in behalf of their dead. We live in the -greatest dispensation of the world's history, that of the fulness -of times, when all things are to be gathered and restored to their -proper order, ushering in the millennial reign of the Redeemer and the -righteous. Do we Latter-day Saints fully realize the importance of -the mighty responsibility placed upon us in relation to the salvation -of the world? We are doing a great deal in the attempt to convert and -save a perverse and wicked generation; we are sending hundreds of -missionaries into all parts of the earth, and are spending hundreds -of thousands of dollars annually in this very necessary labor, with -results that are not so very startling. We are spending hundreds of -thousands of dollars in the building of meetinghouses, church schools -and other buildings, and in the education of the youth of Israel, in -developing and improving our lands, building cities and increasing -our communities, publishing periodicals and magazines, and in every -way diligently striving to improve our own people, and disseminate -knowledge that will convert the world to the gospel; but what are we -doing for the salvation of our dead? Many there are, it is true, who -comprehend this greater work, and are faithfully discharging their -duties in the temples of the Lord, but of others this cannot be said. -The temple in Salt Lake City has for many months been so crowded -with anxious, earnest workers, that it has been necessary many times -to turn large numbers away because there was not sufficient room. -This is a good sign, showing the willingness and activity of the -Saints. But this condition does not relieve from responsibility the -inactive, dilatory members, who are doing nothing for their dead. -These persons cannot expect to receive credit for what others may be -doing. The responsibility rests with equal force on all according to -our individual ability and opportunities. It matters not what else -we have been called to do, or what position we may occupy, or how -faithfully in other ways we have labored in the Church, none are exempt -from this great obligation. It is required of the apostle as well -as the humblest elder. Place or distinction, or long service in the -Church, in the mission field, the stakes of Zion, or where or how else -it may have been, will not entitle one to disregard the salvation of -one's dead. Some may feel that if they pay their tithing, attend their -regular meetings and other duties, give of their substance to the poor, -perchance spend one, two or more years preaching in the world, that -they are absolved from further duty. But the greatest and grandest -duty of all is to labor for the dead. We may and should derail these -other things, for which reward will be given, but if we neglect the -weightier privilege and commandment, notwithstanding all other good -works, we shall find ourselves under severe condemnation. And why such -condemnation? Because "the greatest responsibility in this world that -God has laid upon us, is to seek after our dead;"[J] Because we cannot -be saved without them, "It is necessary that those who have gone before -and those who come after us should have salvation in common with us, -and thus hath God made it obligatory to man,"[K] says the Prophet -Joseph Smith. From this, then, we see that while it is necessary to -preach the gospel in the nations of the earth, and to do all other good -works in the Church, yet the greatest commandment given us, and made -obligatory, is the temple work in our own behalf and in behalf of our -dead. - -[Footnote J: Joseph Smith in Times and Seasons 6:616.] - -[Footnote K: Ibid.] - -Again the Prophet says: - - Baptism for the dead is the only way that men can appear - as saviors upon Mount Zion. The proclamation of the first principles - of the gospel was a means of salvation to man individually, - but men, by actively engaging in rites of salvation substitutionally, - become instrumental in bringing multitudes of their - kin into the kingdom of God. * * * 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. * * * This doctrine presents in a clear light - the wisdom and mercy of God, in preparing and 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 neglected it, in behalf of their deceased relatives, - do it at the peril of their own salvation.[L] - -[Footnote L: Times and Seasons 2:545-6.] - -The reason our own salvation stands in jeopardy is because it is -necessary that the parents and children not only receive the ordinance -of baptism, but they must be joined together from generation to -generation. It is necessary for us to go into the temples, be baptized, -confirmed, and receive all the ordinances for our dead, just as we -receive them for ourselves.[M] - -[Footnote M: History of the Church, May 12, 1844.] - - It is sufficient to know 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 the world, but have been - kept hid from the wise and prudent shall be revealed unto babes - and sucklings in this dispensation of the fulness of times.[N] - -[Footnote N: Doc. & Cov. 128:18.] - -Again, quoting from the prophet: - - The Bible says, I will send you Elijah the prophet before - the coming of the great and dreadful day of the Lord; and he - shall turn the hearts of the fathers to the children, and the - hearts of the children to their fathers, lest I come and smite the - earth with a curse. - - Now, the word turn here should be translated bind or seal. - But what is the object of this important mission? or how is it to - be fulfilled? The keys are to be delivered, the spirit of Elijah - is to come, the gospel to be established, the Saints of God to be - gathered, Zion built up, and the Saints to come up as saviors on - Mount Zion. - - But how are they to become saviors on Mount Zion? By - building their temples, erecting their baptismal fonts, and going - forth and receiving all the ordinances, baptisms, confirmations, - washings, anointings, ordinations and sealing powers upon their - heads, in behalf of all their progenitors who are dead, and redeem - them that they may come forth in the first resurrection - and be exalted to thrones of glory with them, and herein is the - chain that binds the hearts of the fathers to the children, and - children to the fathers, which fulfills the mission of Elijah. And - I would that this temple were now done, that we might go into - it, and go to work and improve our time, and make use of the - seals while they are on earth. - - The Saints have not too much time to save and redeem their - dead, and gather together their living relatives, that they may be - saved also, before the earth wil be smitten, and the consummation - decreed falls upon the world.[O] - -[Footnote O: History of the Church, Jan. 20, 1844.] - -These passages emphasize the importance of the work for the dead, for -we cannot be saved without them, nor can they be saved without us. Our -salvation cannot be accomplished unless the fathers and the children -are joined together, bound, sealed in perfect family order. Husbands -must be united by authority to their wives; children to their parents, -until there is one grand family composed of all the faithful from the -beginning to the end of time, with Adam, our progenitor standing in his -calling as the father of us all. - -How great is the responsibility of the Latter-day Saints! No wonder -the theme occupied the prophet's mind so constantly, just before -his death, for upon the Saints devolves the labor of this universal -redemption! Is not this the greatest, most glorious duty in the -world? How terrible would be the consequences should we fail! The -earth would be smitten with a curse, and utterly wasted. The work of -all the dispensations would be lost, the dead as well as the living -would be denied salvation. Anarchy, confusion, even chaos, would reign -supreme: for this salvation must come by our endeavors, and we cannot -fail. Individuals may fail to do their part, and be rejected for their -failure, but the work of the Lord shall go on and increase from day to -day, until redemption of the dead shall be accomplished. - -If all the righteous blood from the days of Abel to the days of -Zacharias, was required of the Jews in the days of Christ, because -they neglected to do their duty in this regard, is it unreasonable to -suppose that the blood of all the righteous from the beginning to the -present day will be required of this generation? For our privileges -are greater than those of the Jews in the meridian of time. Therefore -it behooves each one of us to rid our garments of the blood of this -generation by performing all our duties required in the gospel. - -If this work must be performed for the dead from the beginning to -the end of time, how is it to be done? It is an exceptional case -when a family record can be traced beyond the fifteenth century with -any degree of accuracy, and most all of those that can, merely give -the name of the Father and first-born son, or the name of the one -inheriting the estate. In extent of time three or four hundred years -is but a moment. What, then, are we to do for the great multitudes of -our kindred who antedate the fifteenth or sixteenth centuries, whose -records were never kept, and consequently we cannot obtain? Will the -Lord hold us accountable for these dead, and punish us for not doing -their work, when we are powerless to act? Not in the least. The Lord -requires of us that we do all we can, no more than that. He will assist -us if we will try, and the way will be opened before us, as has been -the case in innumerable instances, so that we can accomplish a great -deal more than we at first think we can. There is enough that we can do -for the dead, from the records which can be obtained today, to fill a -hundred temples daily, and then we would not be through, at the rate we -are working, before Christ will come to reign. - -We are expected to save as many as we possibly can with the knowledge -we possess, and when the Redeemer comes to reign on earth, there will -be a closer communication between the mortal and the resurrected Saints -who will work hand in hand in the redemption of the dead. Those who -have passed beyond will then be in a position to furnish to their -mortal kin all necessary names for temple work; and thus the labor for -their salvation will be facilitated and more accurately done than it -possibly can be done today. - -Even now hundreds of thousands of records have been prepared, the names -of many millions of souls have been published and are accessible to the -members of the Church. Each year new genealogical records are being -prepared in vast numbers more rapidly than we can do the work. And the -Saints with all their diligence, are not doing all that could be done. -Comparatively, we are few in numbers, and the capacity of our temples, -limited; but we should increase the work by increasing the number of -workers. When the present temples will not accommodate all who desire -to attend, the Lord will require that other temples be erected. - -There are in the Church today (1910) over forty-one thousand seven -hundred men holding the Melchizedek Priesthood, and every faithful -elder has access to the temples. Suppose that each of the forty-one -thousand seven hundred elders should go to one of the temples one day -each month--and where they cannot go, they might send and have the work -done for them--what would be the result? The work would be done for -five hundred thousand each year. If an equal number of sisters would do -the same, there would be one million souls endowed every year. If we -spent one day each month in the temples saving our dead, just twelve -days out of the three hundred and sixty-five of the year, brethren and -sisters, would any of us be doing more than our share? Could we even -feel that we were doing our full duty, when the responsibility given us -is so great, and the Saints have not too much time to save and redeem -their dead and gather together their living relatives, that they may -be saved also before the earth will be smitten, and the consummation -decreed falls upon the world? Suppose we did all this each year, in the -course of a century we would have endowed one hundred million souls, -which is about the present population of the United States, and a very -small part of the work for those whose records we may now obtain. In -the library of the Genealogical Society of Utah--which society was -organized in 1894 as an aid to the Saints who desire to do temple -work--situated in the Church Office Building, Salt Lake City, we have -on file thousands of records, containing millions of names that have -been collected from the parish registers and other records both in the -United States and Europe. These are accessible, and many are obtaining -from them the names of their dead and performing in the temples the -work that will merit them a place in the Kingdom of God. - -Again, suppose each one of us should fill out one baptismal blank of -twenty names, and send it to the temple every month, it would mean that -over twenty million, sixteen thousand baptisms would be performed each -twelve months. Suppose we sent such a list but twice a year, we would -then baptize three million, three hundred and thirty-six thousand souls -each year. Is this more than we ought to do? Is it more than we are -capable of doing? It certainly is a great deal more than we are doing; -and, too, there are many individuals who are baptizing more than twenty -every month. If a few can do it, why can not more? The fact is, this -question has not appealed to many of us, we have been so busy in other -pursuits, principally in the accumulation of worldly goods that we -cannot carry with us, that we have had no time or inclination to do the -work for our dead. If one hundredth part of the energy expended by the -members of the Church in other ways were directed in the channels of -temple work where it properly belongs, we could accomplish a great deal -more work than we are now doing for the salvation of the dead. - -But one will say: "I have done the work for all my ancestors of whom -I have any knowledge. My genealogy can only be traced to my great -grandfather, beyond that all is dark. How can I be baptized each year -for twenty, forty, sixty, or more of my dead when we haven't their -records?" To such a person I reply: If you have done the work for -all your known dead, and your record cannot be traced but one or two -generations, you still have the privilege of assisting your neighbor -who lacks sufficient help and therefore cannot do the work for all his -dead. Assist him and assist the temples with your financial as well as -your moral support, and the way may be opened before you that you can -obtain more knowledge of your own dead. - -There is one thing of importance, however, we must keep in mind. No -person has a right to select names promiscuously of any family, and go -to the temple to perform the work for them. This cannot be tolerated, -for it would lead to confusion and duplication of work. Let each family -do the work for their own dead kindred, as they may have the right, and -if they do work for others, it must be at the instance and with the -consent of the living relatives who are immediately concerned. A few -individuals have desired to do the work for men of renown, generals, -presidents, magistrates, and others who have risen to prominent -stations in the world. One object they apparently have in view is that -they may say they have done the work for such and such persons. But -there is an order in this work, as in all things pertaining to the -gospel, and in no case should work be done in this manner, unless the -circumstances are such that proper sanction of the temple authorities -can be given. - -We are also troubled at times by what are known as "link-men," -individuals in the world who manufacture names so that they can -complete unbroken a family line. This is done for the purpose of making -money, and is, of course, knavery of the worst kind. Those who are -guilty of this trickery do not understand salvation for the dead, and -may not fully realize the wickedness of such a course. - -Latter-day Saints should be accurate in their recording, and not depend -entirely on the temple records for a history of their work. Temple -record books are prepared for the use of the Saints so that each family -may keep their own record of their dead. This should be done that the -record may be handed down from generation to generation. Remember it is -out of the records that the dead are to be judged. We should be orderly -in all things, and strive to get the spirit of the work, live our -religion and work out our own salvation by assisting in the salvation -of our dead, for we without them cannot be made perfect. - -In the words of the prophet, I shall conclude, - - 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 exceeding 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.[P] - -[Footnote P: Doc. & Cov. 128:22.] - - - - - -End of Project Gutenberg's Salvation Universal, by Joseph Fielding Smith - -*** END OF THIS PROJECT GUTENBERG EBOOK SALVATION UNIVERSAL *** - -***** This file should be named 52840.txt or 52840.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/2/8/4/52840/ - -Produced by the Mormon Texts Project -(http://mormontextsproject.org), with thanks to Renah -Holmes and Jake Hadley for proofreading - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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