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Mormon Re-baptism

RE-BAPTISM

RE-BAPTISM

by
Ogden Kraut

At this time came a revelation, that the Saints could be baptized and
Re-baptized when they chose, and then that we could be baptized for our dear
Friends. Brigham Young J.D. 18:241

And now I speak concerning baptism; Behold, elders, priests, and teachers
Were baptized; and they were not baptized save they brought forth fruit meet
That they were worthy of it. Moroni 6:1

CONTENTS

I INTRODUCTION. .. .. . 3

II BAPTISM ESSENTIAL.. .. .. 7

III ANCIENT RE-BAPTISMS. .. .. 13

IV A DOCTRINE OF THE RESTORATION. .. 19

V A RENEWAL OF COVENANTS. .. . 23

VI THE REFORMATION.. .. .. 31

VII ENTERING THE UNITED ORDER.. .. 43

VIII MARRIAGE PREPARATION.. .. . 47

IX BAPTISM FOR THE SICK.. .. . 51

X REMISSION OF SINS. .. .. 57

XI CONCLUSION.. .. .. . 65

[3] CHAPTER I

INTRODUCTION

Baptism, as a fundamental principle of the Gospel, is also one of the
Most purposeful of the ordinances. Within the beauty and simplicity of
Baptism, there is also a complex of symbolic and binding covenants. And yet,
Despite the clarity of this doctrine, it is the source of more controversy
Among Christian sects than any other ordinance. Some churches immerse,
Sprinkle, or pour; while others feel that it has been accomplished and done
Away with by Christ. There are many churches assuming a water baptism to be
Non-essential because baptism of the spirit is all important. A few churches
Reject the necessity of baptism in any form. Then amidst all this rivalry and
Confusion, the authority to baptize became an issue with the restoration of
The priesthood. (See D. & C. 22) However, at the present time, a few churches
Are beginning to accept or recognize baptisms performed by other churches.

Amidst this quandary of truth and error, supposition and fact, there
Remains a practice throughout the pages of history, which has ascribed but
Little attention from most historians. This practice was the doctrine and
Ordinance of re-baptism. Those who have heard or read about this ordinance
Have assumed it was done to complete mission records or to re-admit some
Member back into the Church after excommunication. However, this practice was
Performed anciently and in modern times for many reasons.

For nearly 60 years, in our own dispensation, almost every member of the
Church had [4] experienced re-baptism, and some many times. From the days of
The Prophet Joseph Smith to the turn of the century, re-baptism became an
Integral part of the teachings and faith of the Latter-day Saints. Certainly
Then, it deserves more than a casual notice, or a passing glance, in the
Annals of Church history.

[6] BAPTISM OF CHRIST
Baptism is an essential law of the Kingdom Heaven. All men, including the
Innocent Christ, must comply with that law in order to enter God's
Kingdom.

[7] CHAPTER II

BAPTISM ESSENTIAL

THE LAW OF BAPTISM

When the Savior of the world, who was innocent of sin, went down into the
Waters of baptism, He did so to fulfill the requirements of gospel law. Every
Man and woman must necessarily follow His example to acquire heaven's choicest
Rewards. No one can ascend to a celestial glory by any other way.

...baptism is a sign ordained of God, for the believer in Christ to
take upon himself in order to enter into the kingdom of God, "For except
ye are born of water and of the Spirit ye cannot enter into the Kingdom
of God," Said the Savior. It is a sign and a commandment which God has
set for man to enter into His kingdom. Those who seek to enter in any
other way will seek in vain; for God will not receive them, neither will
the angels acknowledge their works as accepted, for they have not obeyed
the ordinances, nor attended to the signs which God ordained for the
salvation of man, to prepare him for, and give him a title to, a
celestial glory; and God had decreed that all who will not obey His voice
shall not escape the damnation of hell. What is the damnation of hell? To
go with that society who have not obeyed His commands. (TPJS, p. 198)

Baptism was a law of salvation before the time of Christ, for recorded in
Scripture are the baptisms of Adam (Moses 6:51-68), Enoch [8] (Moses 7:10-11),
And Noah (Moses 8:23-24). Also, we know that John the Baptist was baptizing at
Jordan before Jesus came to him. (Matt. 3:5)

THE MODE OF BAPTISM

A baptism by sprinkling or pouring was not an acceptable mode of baptism.
When Jesus was baptized in the Jordan River, he came "Up straightway out of
The water" (Matt. 3:16), indicating that he was immersed. John the Baptist
Also "Was baptizing in Aenon near Salim, because there was much water there;"
(John 3:23). When Paul baptized the Ethiopian, "They went down both into the
Water" (Acts 8:38), showing that the Apostle baptized by immersion. He also
Inferred as much when he wrote that we should be "Buried with him in baptism."
(Col. 2:12)

THE AUTHORITY TO BAPTIZE

The Bible is the grand guide toward eternal salvation; but it is not--by
Any stretch of the imagination--the authority to baptize. God has always
Established priesthood authority to administer His ordinances. Presuming to
Have the authority of God is a reckless and, in most instances, disastrous
Course for men to pursue.

Many objections are urged against the Latter-day Saints for not
admitting the validity of sectarian baptism, and for withholding
fellowship from sectarian churches. Yet to do otherwise would be like
putting new wine into old bottles, and putting old wine into new bottles.
What: New revelations in the old churches? New revelations would knock
out the bottom of their bottomless pit. New wine into old bottles! The
bottles burst and [9] the wine runs out: What! Sadducees in the new
church! Old wine in new leathern bottles will leak through the pores and
escape. So the Sadducee saints mock at authority, kick out of the traces,
and run to the mountains of perdition, leaving the long echo of their
braying behind them. (TPJS, p. 192)

The Lord acknowledged the vanity of believing in a baptism done without
Authority when He revealed that

...although a man should be baptized an hundred times it availeth him
nothing, for you cannot enter in at the strait gate by the law of Moses,
neither by your dead works. (D. & C. 22:2)

A baptism is of no more validity than the authority of the man who
Administers the ordinance.

THE SACRED BEAUTY OF BAPTISM

Baptism symbolizes our belief in the atonement, the burial and the
Resurrection of Christ.

Being immersed in water depicts the burial of our sins, and being washed
Clean from our iniquities.
Immersion is a token of the burial of our old way of life of sin,
Ignorance, and error--coming forth to a life with Christ and His gospel of
Truth and righteousness.

Baptism represents our bodily death and burial--and the hope we have in a
Restoration and resurrection.

[10] When Jesus said we must be "Born again," He illustrated baptism as a new
Way of life and new beginning.

Baptism was exemplified in the baptism of the earth at the time of Noah.
It shall have a baptism of the Holy Ghost and receive a celestial reward--and
So shall man if he is also obedient.

Baptism by water depicts washing of sin--baptism of fire depicts
Purification.

Baptism is a gateway--through the waters of baptism we enter Christ's
Church; we also become a member of His kingdom and are made candidates to His
Celestial glory.

Baptism is a law and commandment of the gospel of Jesus Christ. When we
Are baptized, we are obedient to His laws and commandments--therefore, we
Qualify for His eternal blessings. According to Alma the reasons for baptism
Were to:

(1) "...show unto God that ye are willing to repent of your sins and
(2) enter into a covenant with him,
(3) to keep his commandments, and
(4) witness it unto him..."
Alma 7:15

Re-baptism was for the same purpose and for the same reasons, except that
It was again necessary.

[12] THE RIVER JORDAN
Baptism and re-baptism were practiced in ancient times for the remission of
Sins and the renewal of covenants. Many of these baptisms took place in the
River Jordan.

Re-baptism Mormon

[13] CHAPTER III

ANCIENT RE-BAPTISMS

The scriptures are not always as clear and as revealing as we would like
them to be. And although the mode, means, and doctrine of baptism is none too
clear, the doctrine of re-baptism is even less apparent. Nevertheless, there
are references which indicate that this doctrine was practiced anciently.

Toward the sunset of Christianity, in the meridian of time, the Apostle
John was given a revelation to the few remaining churches in Asia. The Lord
mentions each church by name and then admonishes each of them for their
failings. To the church at Ephesus the Lord said:

I know thy works, and thy labour, and thy patience, and how thou
canst not bear them which are evil; and thou hast tried them which say
they are apostles, and are not, and hast found them liars: And hast
borne, and hast patience, and for my name's sake hast laboured, and hast
not fainted. Nevertheless, I have somewhat against thee, because thou
hast left thy first love. Remember therefore from whence thou art fallen,
and repent, do the first works; or else I will come unto thee quickly,
and will remove thy candlestick out of his place, except thou repent.
(Revelations 2:2-5)

The Lord exhorts them to "repent" and then "do the first works." The
"first work" that follows repentance is baptism; therefore, if the Saints were
being commanded to again do the first works of baptism, it would be
re-baptism. [14] The church at Ephesus had fallen so spiritually low that some
of those who were supposed to be apostles were liars, and they had left the
first love which was Christ. They were almost to lose their candlestick, or
chief apostle, because of their failings. For this reason the Lord exhorted
them to repent and be re-baptized.

The Apostle Paul also had occasion to direct some of the early Saints to
be re-baptized. It is written that

...while Apollos was at Corinth, Paul having passed through the upper
coasts came to Ephesus: and finding certain disciples, he said unto them,
Have ye received the Holy Ghost since ye believed? And they said unto
him, We have not so much as heard whether there be any Holy Ghost. And he
said unto them, Unto what then were ye baptized? And they said, Unto
John's baptism. Then said Paul, John verily baptized with the baptism of
repentance, saying unto the people, that they should believe on him which
should come after him, that is, on Christ Jesus. When they heard this,
they were baptized in the name of the Lord Jesus. And when Paul had laid
his hands upon them, the Holy Ghost came on them; and they spake with
tongues, and prophesied. (Acts 19:1-6)

Although the question of authority in the first baptism has been a
preponderant issue, this could also have been a re-baptism with members of the
true Church. It is recorded that Paul found these "disciples", which indicates
that they were members of the Church, and they also said that they had been
baptized by "John" which may have inference to John the Baptist. [15] These
disciples were questioned about receiving the Holy Ghost since they
"believed," meaning that they had accepted the Gospel. Therefore, since these
"disciples" of Christ had already "believed" in the Gospel and were probably
baptized by "John" the Baptist, they were re-baptized because they had not yet
received the Holy Ghost. Nevertheless, they were re-baptized under the
direction of Paul the Apostle, and by doing so they did receive the "Holy
Ghost", and they "spake in tongues, and prophesied"--a rich reward for
complying with the doctrine of re-baptism.

The Book of Mormon also contains specific references to re-baptism.
Nephi, it is written, baptized many believers and "ordained men unto this
ministry," and "there were many in the commencement of this year that were
baptized unto repentance." (A.D. 32: see 3 Nephi 7:26) However, a few years
later, after the destruction of his nation, it is written that Nephi again
"went down into the water and was baptized." (3 Nephi 19:11) Thus Nephi
complied with the principle of re-baptism; and being a leader among his
people, he established the precedent for that practice and they followed his
example. Nephi proceeded to baptize the others and "it came to pass when they
were ALL baptized and had come up out of the water, the Holy Ghost did fall
upon them." (3 Nephi 19:13)

Alma also participated in the principle of re-baptism. After he received
the authority and had been converted, then he preached the principles of
faith, repentance, and baptism, and baptized a "goodly number" of the
believers. Then on a later occasion, while baptizing a man by the name of
Helam, he became so influenced with the beauty and blessings of baptism, that
[16] he also was "buried" in the waters of baptism. Alma, therefore, certainly
experienced a re-baptism, and he "came forth out of the water rejoicing, being
filled with the Spirit." (Mos. 18:13-14)

At the final eclipse of the great Nephite empire, the nation had grown
cold in the principles of righteousness. The last plea for a return to the
gospel was being made by Moroni who wrote:

And now I speak concerning baptism. Behold, elders, priests, and
teachers were baptized; and they were not baptized save they brought
forth fruit meet that they were worthy of it. (Moroni 6:1)

The "elders, priests, and teachers" were of course members and offices of
the Church of Jesus Christ, and yet they were baptized. To become members of
the Church and hold the offices of elders and priests, they must be baptized;
therefore, these members were again baptized after they had repented by
bringing forth the "fruit" of repentance.

Thus the doctrine of re-baptism, like the doctrine of baptism for the
dead, has a few substantiating scriptural references. Even one is enough to
establish it as a doctrine and practice of the Gospel of Jesus Christ.

[18] JOSEPH SMITH
The first re-baptisms in this dispensation were performed under the direction
and with the approval of the Prophet Joseph Smith.

Mormon Re-baptism Studies Doctrine Mormon

[19] CHAPTER IV

A DOCTRINE OF THE RESTORATION

The first baptisms into the Church of Jesus Christ of Latter-day Saints
were re-baptisms. Although Joseph Smith and others had been baptized before
the organization of the Church, they were again baptized when they became
members of the newly formed Church.

When John the Baptist appeared to the Prophet Joseph Smith, he conferred
upon him the Priesthood of Aaron and commanded the Prophet and Oliver Cowdery
to go and be baptized. The Prophet Joseph wrote:

...he commanded us to go and be baptized, and gave us directions that I
should baptize Oliver Cowdery, and that afterwards he should baptize me.
Accordingly we went and were baptized. (P.of G.P., J.S. 2:70)

This was in May of 1829. Then, nearly a year later, it is written that

...Joseph Smith and those who had been baptized prior to April 6, 1830,
were again baptized on the day of the organization of the Church. (Des.
News, March 30, 1935, p. 6)

B. H. Roberts felt that the number of those "that had been baptized up to
the 6th of April, 1830, must have been but nine." (D.H.C. 1:77) These were all
being baptized a second time for entrance into the Church.

After the organization of the Church, other re-baptisms occurred--one of
the most notable [20] cases being that of Fredrick G. Williams. Williams was
converted to the Church and baptized in 1830, but during the great period of
apostasy in 1837, he lost confidence and activity in the Church. He, like many
others, did not leave the Church, nor was he tried for his membership;
nevertheless, he was re-baptized. Joseph Smith mentioned the re-baptism of F.
G. Williams in the History of the Church.

I attended meeting. Elder Erastus Snow preached, after which I addressed
the congregation, and particularly the Elders, on the principles of
wisdom, etc. President Rigdon preached in the afternoon, and several were
confirmed among whom was Frederick G. Williams, who had recently been
re-baptized. (Aug. 5, 1838, D.H.C. 3:55)

Many other Saints, whose faith had been weakened during these trying
times, were also re-baptized. These re-baptisms were not uncommon, and four
years later another entry into Church history mentions re-baptism:

Baptisms for the dead, and for the healing of the body must be in the
font (of the Nauvoo Temple), and those coming into the Church and those
re-baptized may be baptized in the river. (H. of C. 4:586)

There were many of the Saints re-baptized, even though they had never
been tried, disfellowshipped, or excommunicated from the Church. The primary
purpose of this ordinance was to remit sins and renew covenants. They wished
to start afresh--to begin again with an outward evidence of their effort to
keep the commandments of God.

[21] In renewing covenants, the Saints did not consider the first covenants
invalid. Re-baptism was a means and evidence of a double effort to reaffirm
their intentions toward their duty to God and the Church. Such an ordinance
was an outward token of an inward faith and desire to keep God's laws and
commandments.

...The proposition was joyfully and very generally accepted by the
saints. This procedure, however, must not be regarded as casting any
doubt upon the validity of their original baptisms, or repudiation of it
as a sacrament. It was only to make more solemn the renewal of covenants'
with God. (C.H.C., B. H. Roberts, 2:286-287)

After Nauvoo had been ravished and sacked by the enemies of Mormonism,
the Saints attempted to gather their meager belongings and seek refuge in the
West. Under such sorely trying circumstances where death, sickness, and hunger
were aggravated by heavy snow and freezing weather, the faith of the Saints
was again tried. Like the Israelites of old, they complained and grumbled
while their dispositions were on a perpetual edge. To many saints these trials
and tribulations were more than just a "little difficult," and a great deal of
weakness was manifest. Re-baptism was again to have a major impact upon the
doctrine and history of the Mormon people.

[22] THE SALT LAKE VALLEY
Mormon pioneers and emigrants, as they entered the Great Salt Lake Valley,
were instructed to renew their covenants with the Church by re-baptism.

Re-baptism Mormon

[23] CHAPTER V

A RENEWAL OF COVENANTS

When the Saints reached the Great Salt Lake Valley, a new life seemed to
open up for the Mormons. The land and its seclusion presented grand hopes and
rich prospects for the future. Here they were free from the reach of mobs,
injustices, and tyrants. They acquired new fares, new communities and new
freedoms. These conditions offered them another chance to live their religion
unmolested. However, in taming the desert, building settlements, and defending
themselves from the Indians, they would of necessity depend on each other more
than ever before. Failures, weakness, or apostasy could spell out disaster to
their very existence. Under such circumstances, they wanted to start afresh
once more.

On this day the Twelve were re-baptized. Why? Because the Church,
having broken old ties in the East was, in a way, experiencing a new
birth. Because, owing to conditions of life on the plains, regular Church
routine could not always be observed. For this reason for non-observance
of certain regulations were made by the people and accepted by their
leaders. But now those who stood at the head of the Church wanted a
gesture of support to themselves and a sign that willing obedience would
be given to the rules of the Church. This was affected by re-baptism.
(Wilford Woodruff Journal, August 6, 1847)

The principle of re-baptism was again becoming a popular practice in the
history of the Mormon people.

[24] The purpose of re-baptism, as before mentioned, was not just for the
individuals who had lost their records. Although many records were lost, the
purpose of re-baptism at this time was for a renewal of covenants and
remission of sins.
Re-baptism began with the First Presidency of the Church and the Quorum
of Twelve Apostle. From this re-baptism of the Church leaders, it proceeded
throughout the rest of the Church.

President Young must have taken quite seriously such irregularities of
the camp of the pioneers as we have already noted in a former chapter,
for he now proposed to them a solemn renewal of their covenants to
righteousness, a new avowal of their acceptance of the gospel of Jesus
Christ by baptism, President Young himself to set the example. This was
first proposed to the Twelve and their immediate associates, then to the
camp....(C.H.C. 2:287)

Bancroft's History of Utah gives the number of Satins in the valleys at
this time at 400. On the 8th of August he records the re-baptisms to be almost
that number.

The battalion brethren moved their wagons and formed a corral between the
forks of City Creek. Brigham exhorted the brethren to be re-baptized,
himself setting the example, and reconfirming the Elders. On the 8th of
August three hundred were immersed, the services commencing at six
o'clock in the morning. (History of Utah, 1840-86, Bancroft, p. 265.)

[25] The historian Bancroft accounted for nearly everyone of an eligible age
that was re-baptized. This is an evidence that the rule for re-baptism was
established for everyone who was to come into the valley. These first pioneers
set the example for all others to follow.

Friday, August 6, 1847 -- The Apostles in G.S.L. Valley renewed their
covenants by baptism, and the rest of the company soon after followed
their example. (Church Chronology; Andrew Jensen, p. 34)

The authorities decided that all that came to the valleys should renew
their covenants by baptism. So all the Bushman family were re-baptized,
and the saints did enjoy a rest from their enemies for ten years....
(John Bushman Diary, MSS 1935, p. 11)

The re-baptism program continued with every immigrant, regardless of
their position or office in the Church. An evidence of this procedure is the
testimonial of Apostles Parley Pratt and John Taylor, who entered the valley
four months after the first group of settlers.

Having repented of our sins and renewed our covenants, President John
Taylor and myself administered the ordinances of baptism, etc., to each
other and to our families, according to the example set by the President
and pioneers who had done the same on entering the valley.

These solemnities took place with us and most of our families, November
28, 1847. (Autobiography of P. P. Pratt, p. 360)

[26] Re-baptism was recognized as a "requirement," and there were also
manifestations of Divine approval:

After the arrival of the several divisions of the Company that left
Winter Quarters in June, they were called upon to repent and renew their
covenants in baptism, Elders Taylor and Pratt setting the example. The
Saints very generally responded to this requirement and the Spirit of God
rested upon them in great power. (Life of John Taylor, by Roberts, p.
193)

Others have mentioned the requirement of re-baptism for all who came into
the valleys. It became an accepted rule for the immigrants.

After the arrival of the pioneers in the Salt Lake Valley, and
subsequently for a considerable period, all those who entered the valley
were baptized anew at the request of President Brigham Young, who, with
the council of the Twelve, set the example to the people who were
gathering from all parts of the world. (Doc. of Sal., 2:333)

They teach re-baptism here in Utah as a doctrine. The authorities in the
church here in Utah have taught it and insisted that everyone who came
here should be baptized, and have baptized them the third time since
coming here. It did not make any difference whether or not they belonged
to the church when they came here, they were re-baptized when they came
here. (Temple Lot Case, p. 341; Joseph C. Kingsbury)

[27] Wilford Woodruff relates a humorous incident that occurred during these
days of re-baptisms. In questioning one young man, he said:

"In all the trials incident to the pilgrimage and pioneer life, have you
ever sworn nor used bad language?"
"No, sir," was the prompt reply.
"Have you never broke the Sabbath Day?"
"No, sir," came the quick response.
"Have you never cheated your neighbor in trade?"
"No, sir," thundered the unrepentant man. "Then, for heaven's sake, go
off and do something. You are the only perfect man I ever saw, and hope
never to see another in this life." (Life of Wilford Woodruff, p. 373)

The practice of re-baptism, upon entering the Great Salt Lake Valley, was
taught for many years. Eighteen years after the first re-baptisms in the
valley, it was still being taught. In 1865 Apostle Orson Pratt said:

That seems to be a kind of standing ordinance for all Latter-day Saints
who emigrate here, from the First Presidency down: all are re-baptized
and set out anew by renewing their covenants. (Orson Pratt, J.D. 18:160)

Thomas B. Marsh came back into the Church in 1857, and was re-baptized
while on his journey to the Salt Lake Valley. However, when he arrived in the
Valley, he was requested to be re-baptized again.

When he came to Florence, he applied to Brother Cunningham, who was then
presid-[28]ing there, for baptism. Brother Cunningham at first refused to
baptize him, probably thinking that it would be better for him to wait
till he came to this place; but he afterwards gave his consent to Brother
Marsh's being baptized. Brother Marsh now wishes to be received into full
fellowship, and to be again baptized here. (B. Young, J.D., p. 209)

Re-baptism were not confined to the Salt Lake Valley. Oliver B.
Huntington, who served as a missionary in England during the year of 1847, was
also administering this ordinance in that country.

Sunday 21, 1847.... In the afternoon I preached to the Saints upon such
as I thought best touched their present case. I omitted evening meeting
there and all repaired to the water for baptism and re-baptism. I
re-baptized six. We then repaired to the house of Wm. Stuart and I
confirmed them. (O. B. Huntington Diary, p. 117)

In another entry, by Elder Huntington, he gives some evidence that
re-baptism was being practiced in England months, perhaps even years, before
the Saints ever entered the Salt Lake Valley.

The Saints wore more lively there than I could have expected, they being
visited very seldom by any of the Elders. They were ready, many, for
re-baptism but I could not attend to it then, and thought it best to let
them consider upon it and the more get ready to go at once. Now it was
almost a general thing through England [29] that the Saints were being
re-baptized, for they had many and mostly become old and cold and it
required a renewal of covenants and fresh works together with mere faith
and diligence, to give the work new impetus and revive the dropping
spirits of the Saints and the work generally. (Huntington Diary, Feb. 7,
1847, p. 114)

This little known principle of re-baptism was much more popular in the
early days of the Church than has been generally recognized. Its history
played a great part in the Church for many years before the Salt Lake Valley
was settled. This principle was believed and practiced for a number of
reasons, but the foremost reason for re-baptism was to renew covenants, have
sins remitted and to start afresh in serving God and obeying the laws of His
Gospel.

Re-baptism Mormon

[30] POND IN KAYSVILLE
In 1856, by the direction of Brigham Young, all of the Saints were required to
begin a reformation which was inaugurated with everyone being baptized again.


[31] CHAPTER VI

THE REFORMATION

During the years of 1856 and 1857, a spiritual movement began in the
Church and was to become known as the "reformation." It had been nearly ten
years since the Saints entered these valleys, and many of them had become lax
and inactive. While they were so busily engaged in building homes and
irrigation canals and in cultivating the land, the Saints were neglecting, to
a great extent, the duties of their religion.

President Brigham Young sensed a need to reform and re-activate Israel to
the work of the Lord. It was then that he called upon his counselor, Jedediah
Grant, to establish the theme of "Live Your Religion." On September 13, 1856,
Jedediah proceeded to a 4-day conference in Kaysville and began his
assignment, with emphasis on "reforming" the saints.

In 1854 Jedediah M. Grant was called to be the second counselor to
President Young in the Church of Jesus Christ of Latter-day Saints. In
1856-57, under the direction of President Young, he became the leader in
the religious movement known as the Reformation. According to the counsel
of President Young "the Twelve were baptized." "This," writes Apostle
Woodruff, "we considered a privilege and a duty. As we had come in a
glorious valley to locate and build up Zion, we felt like renewing our
covenants before the Lord and each other. We soon repaired to the water,
and President Young went down into the water and baptized all his
brethren of the [32] Twelve present. Brother Heber C. Kimball baptized
and confirmed President Brigham Young."
Two days later, on Sunday, August 8th, Brother Woodruff wrote: "The
whole camp of Israel renewed their covenants before the Lord by baptism.
There were 224 baptized this morning, making 284 re-baptized during the
last three-days."
When, in the year 1856, as mentioned earlier, Jedediah M. Grant was
chosen by President Young to head the religious movement known as the
Reformation, he embarked upon an enterprise which he took most seriously
and which proved to be the last major project of his incessantly active
life. To this new calling he gave his might, mind and strength. "His zeal
hardly had bounds," we are told. (Jedediah M. Grant, p. 130, 138)

At this Kaysville conference, Pres. Grant delivered a soul-stirring
oration which was to sweep over the entire church. Every ward, branch, and
mission felt the effect of the messages of this conference. President Grant
said he "felt like re-baptizing the Saints over again." On the third day of
this conference:

Upon calling for a vote as to whether they were willing to renew their
covenants, it was given unanimously... and nearly 500 Saints were
immersed under the direction of President Grant, aided by Bishop Taylor,
Elders Clements, Allred, Curtis, Weinel, Wm. Booth, Jr., Payne, and
Dinsdale. Pres. Grant baptized upwards of 80 with his own hands. The
Spirit of God was poured out to a great degree, and peace and happiness
charac-[33]terized the whole assembly. (Des. News, Sept. 1856, p. 228)

From Kaysville, Pres. Grant and his assistants proceeded to Farmington.
Again the power and influence of this "reform" movement was taught and felt.
By this time the influence was at its highest point, persuading the saints to
better living:

...and concluded by praying that all those who did not feel to do right
might have their way opened to leave the people and territory of Utah,
and that those who did not come forward and do their first works, (I.e.,
renew religious obligations by baptism), let them be unto you as heathen
men and publicans, and not numbered among the saints. (Des. News, Sept.
24, 1856)

The baptisms were helpful in reforming the people; however, it also
helped to separate those who had no faith in re-baptism or reform from those
who were more valiant and obedient to the Gospel.

Elder Woodruff records his belief that the Reformation had a great effect
for good upon the lives and the conduct of the people. It also had a
tendency to separate those who were insincere and untrustworthy. It was a
judgment upon the Saints that they themselves pronounced in their
willingness or unwillingness to be in harmony with the spirit of the
times. (Life of W. Woodruff, p. 375)

Some felt a power and influence unlike any since the days of the Prophet
Joseph.

[34] Elder Hunt said that when Brs. Grant and Grover were speaking, he felt as
though Brs. Joseph and Hyrum were in our midst, and that the Spirit of
Joseph was with Br. Grant, and that was the reason we quaked in his
presence. (Minutes in Farmington, Sept. 16,17,18, 1856. Des. News, p.
237)

Mormon Re-baptism

From Kaysville and Farmington, Pres. Grant continued his "reformation" at
a conference in Centerville. Here, however, the re-baptisms were not done in
haste or without due consideration for the qualification of the people. Pres.
Grant, like John the Baptist, said they must show evidence and works required
for the ordinance; and if they did not, "he forbid their coming to the water
as candidates for the administration of that ordinance." Apparently, there
were some reasons for hesitation and

Pres. Grant said that he had considered the matter, and deemed it best to
postpone baptism for the present, that the people may have time to
prepare their minds, that they may be benefited by the administration of
that sacred ordinance. (Des. News, 1856, p. 248)

At the conclusion of the conference, however, the Saints were willing to
comply with the ordinance, and the work of re-baptism was performed.

Continuing to Jordan Mill, on October 15, President Grant again proposed
the ordinance of re-baptism at that conference.

Elder D. D. Hunt bore testimony to the truths advanced by the brethren,
and [35] called upon the people to manifest their feelings respecting the
reformation, and whether they wished to renew their covenants. The Saints
manifested by their vote, their unanimous desire for reformation. (1856
Des. News, p. 266)

Thus, the wave of reform had begun and this so-called "Reformation" was
beginning to spread throughout the Church. These re-baptisms were not without
divine approval, as spiritual gifts and powers attested to this fact.

Patriarch J. Young Prophesied that the Spirit of the Lord should rest
upon the congregation, and that they should speak in tongues and
prophecy.

And after the baptisms:

The congregation seemed to be lighted up with the Holy Ghost; they
prophesied, spoke in tongues, had the interpretation thereof, and the
blessings of the Almighty God rested upon them. (Des. News, 1856, p. 266)

The Lord seemed pleased with the reformation and the work of re-baptism,
as was evidenced by the spiritual events that transpired at many of the
meetings.

Tuesday, Dec. 30, 1856: "Adjourned till tomorrow at ten a.m. and joint
session met in committee of the whole on the state of the Reformation and
passed on unanimous Resolution to repent of and forsake our sins and be
re-baptized for their remission and in conformity therewith, went to
dinner then repaired to the Font filled [36] it with water and some
fifty-five were baptized... all being filled with the spirit of the
meeting, lasted till dark. The power and testimony of the Elders of
Israel exceeded anything that I have seen in many a day. It was truly a
pentecost. (Hosea Stout Diary, Vol. 2:613)

However, not everyone was willing to accept the idea of the reformation
to be baptized. Some opposed the authorities for the idea of re-baptizing, and
didn't believe it was necessary. One such unbeliever was Matthew Gaunt, who
strenuously objected to such procedures and soon it was

Motioned that Matthew Gaunt and wife be cut off from the Church of Jesus
Christ of Latter-day Saints for unbelief and reviling against the
authorities. Carried unanimously. (Des. News, 1856, p. 266)

There were others who opposed the doctrine of re-baptism, and on one
occasion

Elder Woodruff speaks of a tongue lashing which he received from one of
his brethren who did not take kindly to the spirit and methods of the
times. The man did not care to have his conduct brought into question. He
had repented and been baptized once and the repetition of repentance was
not in harmony with his feelings, and he resisted the call made upon him
by his brethren, who did not hesitate and who were not easily brushed
aside in their purpose and determination to bring about a reformation.
(Life of W. Woodruff, p. 376)

[37] At the conclusion of each conference, the whole ward or branch would
proceed to the river or baptismal font to be baptized. Many church records and
private diaries record these incidents.

On Monday the 2nd of March 1857, I with all the Presidents and teachers
in the Ward were baptized by Bishop Rawleigh and confirmed at the water's
edge . . . The whole ward was re-baptized and confirmed in the school
house . . . . I was scribe to record their genealogies and re-baptisms.
(Huntington Diary, Vol. 2:110)

As previously mentioned, from the year 1847 there was a requirement upon
all who entered the valleys to be re-baptized. Now, when the reformation of
1856 began, they were all required to be re-baptized again.

All the members of the church that came into Utah were instructed to be
baptized under Brigham Young . . . . After this, the church had another
reformation, and under that we were baptized the second time and were
baptized for the same thing. (Temple Lot Case, p. 341)

During the reformation, Brigham Young sent a letter to Apostle Orson
Pratt, president of the European Mission, and instructed Apostle Pratt to
commence a reformation in that part of the world, also.

Be humble, and seek unto the Lord as children; put away your vain
philosophies and strip yourself for the Kingdom. Preach Christ, and him
crucified--preach life and salvation unto the Elders; the Saints [38]
first, and then unto the people. Begin at home in the office--purify and
regenerate them; get the fulness of the Spirit, and the power of the
Highest to rest down upon you and then go forth to the people, and let a
reformation be stirred up among the Saints; fire up each other, and then
all the Saints; let all participate, and when they have sufficiently
cleansed the inside of the platter, let them cleanse the outside, and
renew their covenants in the waters of baptism, and abide in the truth,
and be alive in the Church and Kingdom of God. (Letter of Brigham Young
to Orson Pratt in England, Mill. Star, 19:97)

Obligingly, Orson Pratt opened up the reformation in the nation of
England.

February 4, 1857--A reformation meeting was held in No. 42 Islington,
Liverpool, England, and on the following day the presiding brethren of
the British Mission, including Apostles Orson Pratt and Ezra T. Benson,
renewed their covenants by baptism. This was followed by a general
renewal of covenants throughout the mission. (Church Chronology, p. 58)

Within a month the spirit of this reformation, and its subsequent
re-baptisms, spread into other nearby countries.

March 12, 1857--Reformation meetings were held at Swansea, Wales, after
which the presiding Elders, and subsequently all the Saints in that
mission, renewed their covenants by baptism. (Church Chron., p. 58)

Mormon Re-baptism

[39] The object of the reformation was to cause the Saints to live the Gospel
better than ever before. It stirred up a repentance and anxiety among the
Mormon people that had never occurred before or since. President Jedediah
Grant literally exhausted himself so much from his labors in this reformation,
that it brought him to an early grave.

Jedediah's message was heeded; people by the hundreds flocked to him for
re-baptism, but in the strenuous life he led--many times attending three
meetings during the same afternoon and evening--he exhausted his physical
strength and collapsed. A brief and severe illness, from which he never
recovered, attacked him and on December 1st, 1856, he died. (Jedediah M.
Grant, p. 139)

The reformation continued for many years throughout the Church. If for
some reason an individual or a ward had lost the Spirit of the Lord, they were
admonished to re-enter the waters of baptism. The reformation was a
preparation for events that were soon to come.

There was a spirit of trouble brewing; a growing opposition throughout
the United States toward the Saints was felt by the leaders, who were
impressed by the spirit of reform. It was important that the people
should be so upright and chaste in their lives that the Lord should have
no occasion to punish them for their shortcomings. (Life of W. Woodruff,
p. 372)

The Mormons needed a spiritual preparation because they were soon to
require the helping hand of the Lord. The armies of the United [40] States
were to come upon them, and therefore they needed to be a righteous people--a
"mighty nation" under God, depending upon His protection.

[42] ORDERVILLE
One of the sacred principles of the restoration was the United Order. The
Saints were required to be re-baptized before entering into that law of the
Gospel.

Mormon Re-baptism Mormon Doctrine Studies

[43] CHAPTER VII

ENTERING THE UNITED ORDER

In the same year the Church was organized, the Lord by revelation
indicated that there must be a temporal as well as a spiritual unity of His
people. By October of 1831 some of the Saints were leaving Kirtland, Ohio, to
establish a United Order at Independence, Missouri.

Mobs and persecution soon drove the Saints to Nauvoo, Illinois. However,
the United Order was never again to be established there or in Missouri. Even
after the Mormons arrived in the Salt Lake Valley, it required nearly thirty
years of preparation for them to again live this order.

In the year 1874 the United Order was again restored into the practice of
the Church. It was necessary to re-establish that pertinent part of the
Gospel, and to begin afresh by living those higher laws. Re-baptism became the
means and evidence for the dedication, renewing of covenants, and the
consecrating of a pure heart to the Lord. The United Order was a spiritual
law, and the Saints were re-baptized before entering into that sacred
principle.

These instructions were directed from the First Presidency of the Church
to all who would enter into the United Order:

On January 2, he (John Bushman) was baptized into the United Order by Wm.
H. Winn and confirmed by Israel Evans, same day. This was the
instructions from the Church Authorities, that all renew their covenants
and work in the United Order. (John Bushman Diary, p. 31)

[44] Many records, journals, and diaries tell the experiences of the Saints
who entered into the United Order, and most of these records relate to their
baptism as they entered that order.

December 26, 1875--Attended Sunday School at 10 a.m. Ward meeting at 2
p.m. Bishop L. J. Nuttall occupied the time in explanation of the course
to be pursued in the United Order.

December 30, 1875--This afternoon Mary, Fanney and myself were baptized
for the remission of sin and renewal of our covenants and for the
observance of the rules of the United Order, under the direction of L.
John Nuttall, who administered the Ordinance of Baptism. (Diary of J. H.
Standifird)

Even the wording of the baptismal ceremony mentioned the observance of
the rules and spirit of the United Order.

Having been commissioned of Jesus Christ, I baptize thee for the
remission of thy sins, for the renewal of the covenant with God and thy
brethren and for the observance of the rules that have been said in thy
hearing, in the name of the Father and the Son and of the Holy Ghost,
Amen. (Ceremony of baptism into the United Order; obtained this copy from
among the papers of Apostle C. C. Rich, Sept. 4, 1886. The copy from
which the above was taken is in the handwriting of George Q. Cannon.)
(Unpublished Diary of Milando Pratt)

[45] By 1885, again through persecution, the Saints were trammeled and their
possessions confiscated. Again the United Order began to crumble before them.
With the gradual dissolution of this system, the practice of re-baptism also
faded away with that order.

[46] THE SALT LAKE TEMPLE
Nearly all Saints who were to be married were encouraged to be re-baptized so
that they could enter the House of the Lord and the marriage covenant clean
and holy.