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Mormon Re-baptism - Page 2

[47] CHAPTER VIII

MARRIAGE PREPARATION

It was a common practice for couples who were to be married, to be
re-baptized before participating in the wedding ceremony. This was done in
both monogamous and plural marriages. Since the marriage ceremony was one of
the most solemn and sacred ordinances, it was to be entered into with a clean
soul. Men and women entered into eternal covenants and began a new and more
responsible way of life. Re-baptism was a principle advocated for the purpose
of helping couples begin this sacred step with the best possible assurance
that it would be successful. How blessed were couples about to be married to
be re-baptized for the remission of sins: They could then, with a clear
conscience, walk in white and purity to enter the most sacred of buildings and
ordinances of God--the beginning of their journey together for eternity.

Edward Wood, who became president of the Cardston Temple, took his
bride-to-be and they were both re-baptized before their wedding.

To show their willingness to serve the Lord and to rededicate their lives
for His service, they were re-baptized in the "Tabernacle Font." (Journal
of Edward Wood, Aug. 30, 1892)

Another journal mentions this usual rule of re-baptism before entering
into marriage.

September 17th 1886--As it was customary to get baptized to prepare for
my temple [48] ordinances, before going to the temple so as to be free
from all evil and wrong... I arranged with Brother Leatham, who has
charge of baptisms on the Temple Block, to be baptized. . .

I had already made arrangements to get Ida's recommend to be baptized and
at 2 p.m. . . . . I took Ida to the Old Endowment House and after a word
of prayer and a few remarks by Brother Leatham, he baptized us and
confirmed us for the renewal of our covenants. (Diary of John M.
Whitaker, Book 3, p. 16.)

Undoubtedly George and Alice Richards would never forget the re-baptism
they had at the time they were married. Their re-baptism would probably be
more clearly remembered than the marriage ceremony:

They were married March 9, 1882, in the endowment house in Salt Lake City
with the groom's father performing the ceremony. He gave the bride a
five-dollar gold piece and said he hoped Alice would make George a good
wife.

It was customary in those days to be re-baptized before being married.
This young couple adhered to that practice, though one foot of ice in big
creek had to be broken in order to do so. (Life of George F. Richards, p.
8)

Thus the principle of re-baptism was closely associated with other sacred
ordinances of the Gospel, such as marriage and the United Order. By renewing
covenants, having sins remitted, and starting afresh with new
deter-[49]mination to keep God's commandments, men and women found re-baptism
a beautiful and rewarding experience in the Gospel plan.

Re-baptism Mormon

[50] THE NAUVOO TEMPLE
Some of the early and unusual re-baptisms occurred in the Nauvoo Temple when
Saints were re-baptized for health purposes.


[51] CHAPTER IX

BAPTISM FOR THE SICK

One of the requests for re-baptism was for healing of the sick. Strange
as this may appear, history has proved this practice to be very beneficial in
many of the cases where it has been performed. One of the first accounts of
baptism for the sick is recorded by the Prophet Joseph. He baptized his wife
Emma for her illness.

Tues. 4, 1842, Emma is very sick again. I attended with her all the day,
being somewhat poorly myself.

Wed. 5. My dear Emma was worse. Many fears were entertained that she
would not recover. She was baptized twice in the river, which evidently
did her much good. She grew worse again at night, and continued very sick
indeed. I was unwell, and much troubled on account of Emma's sickness.
(History of Church, J. Smith, Vol. 5; p. 167-168)

Emma had been baptized in Coalville in 1830. This re-baptism was 12 years
later. Even previous to this account, the baptisms for healing were quite
common. They were performed in the Nauvoo Temple, along with other baptisms.

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

However, these baptism for the sick were not restricted to the temples,
as the case of [52] Emma illustrates. Others were baptized in streams and
rivers. Another similar example comes from the life of Lorenzo Snow:

Upon arriving at Pisgah, Lorenzo and members of his family remained for a
season. "At this place," Lorenzo said, "I was taken seriously and
dangerously ill with a burning fever, which so affected my brain that I
was delirious many days, lying at the point of death. While in this
condition, Elder Phineas Richards, the father of Apostle F. D. Richards,
assisted by other kind brethren, took me from my bed, wrapped in a sheet
placed me in a carriage, drove to a stream of water, and baptized me in
the name of the Lord, for my recovery. The fever immediately abated, and
through the kind unwearied nursing and attention by my faithful, loving
wives, and my dear sister, E.R.S. Smith, aided and sanctified through the
power and blessing of God, I was delivered from suffering and restored to
health. The sickness was the result of extreme hardships and exposures
consequent on the journey. (Life of L. Snow, 1846, Romney, p. 80-81)

Two other examples may serve to illustrate the beneficial powers of this
ordinance.

F. D. Richards, who had been sick for several months, was baptized,
anointed, and confirmed; immediately after which he was restored to
health.

Mrs. Richards was taken by her brother from a sick bed to a lake from the
surface of which ice more than a foot thick [53] had been removed, and
there baptized, whereupon she immediately recovered. Similar cases might
be given by the score. (Bancroft's History of Utah, p. 337)

Baptism for the sick was never an established order for healing the sick,
because the Lord had already established administration by the laying on of
hands and the use of olive oil for such healings. Baptism was a means of
remitting sins; and if the devil was afflicting someone with sickness, it may
have been through their weakness or sins that he could accomplish it.
Nevertheless, these baptisms were a means of controlling or abating the
afflictions of the Saints, even though it had its limitations.

I spoke of baptism for health in my examination in chief: it was never
considered a prominent feature or any doctrine of the original church,
any mere than it is of the Reorganized Church of Jesus Christ of
Latter-day Saints. It was never considered essential in either church. It
was simply taught as a doctrine that was beneficial; I never heard an
elder or anybody else preach it in either church. I never heard it taught
as a present duty, but I have heard it advocated as beneficial, and in
that sense it was practiced. (Jason Briggs, Temple Lot Case, p. 404)

One of the latest records of baptism for health is found in the year of
1884:

Sunday, November 16th, 1884--This morning reconfirmed Elder L. Harris who
has been baptized for his health. (Diary of Elder J. H. Standifird)

[54] This would indicate that re-baptisms, for health purposes, were practiced
for at least 42 years. It is doubtful if they continued for very many years
after that time.

[56] BRIGHAM YOUNG
The most important purpose and benefit of re-baptism was for the remission of
sins. President Brigham Young encouraged and practiced the principle of
re-baptism from the infancy of the Church until the year of his death.

Mormon Re-baptism Studies Doctrine Mormon

[57] CHAPTER X

REMISSION OF SINS

Contrary to many opinions, re-baptism was not primarily practiced for the
re-affirming of lost records, renewing covenants, entering into the United
Order, entering the Salt Lake Valley, or as a preparation for marriage. The
first and foremost purpose of re-baptism was to remit sins. After sins had
been remitted, then he became more qualified to enter into marriage, United
Order, the temple, or whatever else was considered a sacred trust of the Lord.

Note how well the impression of "remission of sins" was implanted into
the minds of the Saints by the testimony of Joseph Kingsbury:

I was baptized first in 1832, and I was baptized the next time when I
came out here to Utah. I was baptized first for the remission of sins.
Was baptized the second time for the same thing. I came out here in 1847
and was re-baptized then. When I came out here I was baptized again
renewing my covenants and also for the remission of sins that I might
have committed in taking this long and tedious journey through all these
mountains and canyons. (Joseph C. Kingsbury, Temple Lot Case, p. 340)

Brigham Young was perhaps the foremost promoter of re-baptisms. He
emphasized this ordinance to many of the Saints for a remission of their sins.

My counsel to them today is, as it has been on former occasions to all
who have [58] come into these valleys, Go and be baptized for the
remission of sins, repenting of all your wanderings from the path of
righteousness, believing firmly in the name of Jesus Christ, that all
your sins will be washed away. If any of you inquire what is the
necessity of your being baptized, as you have not committed any sins, I
answer, it is necessary to fulfill all righteousness.

I have heard some of you cursing and swearing, even some of the Elders of
Israel. I would be baptized seven times, were I in your place; I would
not stop teasing some good Elder to baptize me again and again, until I
could think my sins forgiven. I would not live over another night until I
was baptized enough to satisfy me that my sins were forgiven. Then go and
be confirmed, as you were when you first embraced the religion of Jesus.
That is my counsel. (Brigham Young, J.D. 2:8, 9)

Once while one of John D. Lee's wives became aggravated by a bishop, she
said some things which provoked the bishop to hold trial against her. The
bishop pronounced a verdict that she would have to be re-baptized. It was in
the month of February and there was ice on the water. John D. Lee said to the
bishop:

I demand baptism at your hands, seeing that you are so inconsiderate as
to require a woman to be immersed when the water is full of snow and ice
and that too for defending the rights of her husband. You should pay a
little of (the) penalty for making such a decision and [59] perhaps if
your backsides get wet in ice water, you will be more careful how you
decide again. The majority of the people said, "Stick him to it, Emma; it
is but just." But the bishop made an excuse to go to Kannara and got out
of it. (Mormon Chronicles, by Juanita Brooks, Vol. 2:102)

The remission of sins was the theme for re-baptism. The purpose was to
prepare the candidate for a fresh, clean start, and help prevent him from
being again overcome by sin.

This is a representation of the feelings of some who have crossed the
plains this season. My advice to you is, go and be baptized for the
remission of sins, and start afresh, that temptation may not overcome you
again; pause and reflect, that you be not overcome by the evil one
unawares. (Brigham Young, J.D. 1:324)

Page 2 Re-baptism Mormon

This basis was strongly impressed upon the minds of the Saints. An
excellent example is the testimony of Joseph Noble, who through unjust
inquiries in court, made reference to the remission of sins by re-baptism:

I was not here in Utah very long before I was baptized the second time;
we went right to baptizing the members the second time as quick as they
got here; baptized for remission of sins, follies, wickedness, and I do
not know what all .... I have been re-baptized for my nonsense a good
many times; am going through again as soon as I get through with you
fellows, for I know I will need it when I get through--need it badly. I
will feel kind of relieved, you know, and after I have [60] gone through
it will not harm me any.

I will be re-baptized for the remission of my sins; perhaps I have
committed so many during the taking of my testimony, that I will feel the
necessity of it, and it would not be amiss, I think, if a pair of us were
re-baptized. I will first attend to re-baptism for my own imperfections
and let the rest of you fellows attend to yours or go to Tophet. It is my
idea now that I shall be re-baptized when I get through with the taking
of my testimony. (Joseph B. Noble, Temple Lot Case, p. 369)

Some of the most noted examples of baptism occurred among the elders and
authorities themselves. Some of the most noteworthy cases are for those sins
not severe enough for excommunication, but worthy of another baptism. One
example was Elder Zeta Pulsipher.

Elder Zera Pulsipher transcended the bounds of the Priesthood in the
ordinance of sealing, for which he was cited to appear before the First
Presidency of the Church, April 12, 1862. It was there voted that he be
re-baptized, reconfirmed and ordained to the office of a High Priest, or
go into the ranks of the Seventies. (Church Chronology, Introductory
XIII)

Another similar example, though more serious in nature, is recorded in
the journal of Abraham Cannon:

Nov. 27th, 1889 (at Fillmore) --two young unmarried people have committed
fornication. Bro. Kelly (1st counselor in Stake [61] Pres.) was told that
on asking forgiveness, they should be permitted to receive re-baptism and
not be cut off; but where persons thus sin who have received their
endowments, they must be excommunicated. (Abraham Cannon Journal, p. 197)

These are not isolated cases. Re-baptism was the decision in the case of
Apostle Orson Pratt when accused of "neglect of duty." His re-baptism was the
verdict of the Prophet Joseph Smith in the year 1843.

In the afternoon, I attended a council of the Twelve at President
Young's. There were present: Brigham Young, Heber C. Kimball, Orson Hyde,
Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith, Willard
Richards and Brother Hyrum Smith.

. . . This Council was called to re-consider the case of Orson Pratt, who
had previously been cut off from the quorum of the Twelve for the neglect
of duty; and Amasa Lyman had been ordained an Apostle in his place. I
told the Council that as there was not a quorum present when Orson
Pratt's case came up before them, that he was still a member, that he had
not been cut off legally, and I would find some other place for Amasa
Lyman to which the Council agreed. President Young said there were but
three present when Amasa was ordained. I told them that was legal when no
more could be had. * * *

At three o'clock, Council adjourned to my house, and at four I baptized
Orson Pratt and his wife, Sarah Marinda, and Lidia Granger in the
Mississippi River, and [62] confirmed them in the Church, ordaining Orson
Pratt to his former office and standing in the Quorum of the Twelve.
(History of Joseph Smith, Mill. Star, Vol. 20:423)

Neglect of duty was the sin of Martin Harris which resulted in his
re-baptism. When he heard the doctrine, he opposed it, and declared that he
would not submit to it until the Lord had revealed it to him.

Re-baptism Mormon

Brother Harris was taught the necessity of being re-baptized. He said
that was new doctrine to him. Revelations 2nd Chapter was explained, that
those who had lost their first love and had fallen into evils and snares,
were called on to "repent and do their first works," and that re-baptism
was a part of the gospel. He claimed that he had not been cut off from
the Church, but said if that was required of him it would be manifest to
him by the Spirit. Soon after his arrival in Utah he applied for baptism,
saying that the Spirit had made known to him that it was his duty to
renew his covenant before the Lord. (Life of Martin Harris, Mill. Star
44:87)

There were rules and principles which guided the performance of
re-baptism--for that ordinance was only a part of the requirement in obtaining
a remission of sins. Pres. Heber C. Kimball declared:

When Brother Brigham predicts that certain things will happen if the
people persist in a certain course, that prediction will be fulfilled,
except the people [63] make a retraction and an atonement sufficient to
satisfy the demands of justice; for that is what God requires. When that
is done, the sins of the people will be remitted. I speak of this, that
you may understand that your re-baptisms must be agreeable to the order
laid down. It is not simply a man's saying, "Having been commissioned by
Jesus Christ, I baptize you for the renewal of your covenant and
remission of your sins," but you must be subject to your brethren and
fulfill the law of God.

Supposing you have sinned against your brethren, or in some way offended
them, will your sins be remitted, unless you go and make the proper
acknowledgments? No, they will not. You have got to pay the debt; and sin
cannot be remitted until you confess it and make satisfaction to the
party aggrieved. (Heber C. Kimball J.D. 5:202)

So re-baptism for the remission of sins was one of the main purposes of
this doctrine. However, it was not the baptism alone which attested to the
remission of sins, but also the performance of all the rest of the first
works--namely, repentance, faith, and restoration.

[64] Temple records up to 1896 show thousands of re-baptisms for renewal of
covenants and for health reasons. After this date, re-baptism was gradually
discontinued.

Mormon Re-baptism

[65] CHAPTER XI

CONCLUSION

By 1897 re-baptism was a popular principle, but a decision was made that
it should be discontinued. It had become a controversial subject, and at the
October Conference of that year, Apostle George Q. Cannon announced:

We hear a good deal of talk about re-baptism, and the First Presidency
and Twelve have felt that so much re-baptism ought to be stopped. (Conf.
Rept., Oct. 1897, p. 68)

It is strange that in a period of about 70 years, re-baptism became too
popular and too excessively used; and then for the next 70 years it was
perhaps too restricted, because it was done away entirely.

By 1898 other testimonials indicated that the practice of re-baptism had
come to an end.

Mr. Van Cott: "Just what was your point with Apostle Cowley about that
ordinance of re-baptism?"

Mr. Lundstrom: "It was in regard to the discontinuance of re-baptizing,
which previously had been customary when cases came up and re-baptizing
was requested by parties; and at that time we received instructions not
to re-baptize any more. (Reed Smoot Case, 2:159)

By the turn of the century, re-baptism was buried in the annals of
history. In later years there were attempts to gently skip over [66] the
references to this practice. As an example, from the Journal of Discourses,
Brigham Young said in 1874:

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. (J.D. 18:241)

When Apostle John A. Widtsoe re-quoted it in 1925, he omitted the part
about re-baptism and wrote:

At this time came a revelation that we could be baptized for our dear
friends... (Discourses of Brigham Young, by Widtsoe, p. 707)

Mormon Re-baptism - Page 2

Re-baptism became an important doctrine in Church history--having its
inception with the Prophet Joseph Smith. Hundreds gave testimonials of the
blessings attending the participants.

In summary, it was practiced for the following reasons:

1. Entrance or re-entrance into the Church
2. Establishing dates for lost records
3. Renewing of covenants
4. Entering the United Order
5. Entering marriage
6. Accepting of Church positions as bishops, stake presidents, and
the Apostleship
7. Healing of the sick
8. Remission of sins
9. And others, such as preparatory to missions, etc.

[67] It is interesting to note that the principle of re-baptism was in the
heart of Brigham Young even before it was taught to him. When he found out he
could be re-baptized, he also learned that principle came by revelation.

I know that in my traveling and preaching, many a time I have stopped by
beautiful streams of clear, pure water, and have said to myself, "How
delightful it would be to me to go into this, to be baptized for the
remission of my sins." When I got home, Joseph told me it was my
privilege. 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)

Two years before Brigham Young died, he was again re-baptized. It is said
that this was the seventh time Brigham Young had been baptized.

Sat. 17, 1875--Pres. Brigham Young, his counselors and others renewed
their covenants by baptism at Ephraim, Sanpete Co. This. example was
subsequently followed by the Saints generally. (Church Chronology, p. 94)

A heavenly influence must have attended those persons who were baptized
and re-baptized when outward spiritual manifestations were present. On
occasion, after re-baptism, the gifts and powers of prophecy, speaking in
tongues, and other powers of the Holy Ghost were manifest. Perhaps the young
do not fully appreciate the remission of sins by baptism as would a grown
adult. How many sins after eight years [68] of age do we commit that are
greater than those before that age? Nearly everyone would probably be glad to
be re-baptized for a remission of their sins. During the days of President
Brigham Young, re-baptism was demanded in many cases for transcending the
rights of the priesthood, swearing, neglect of duty, and to renew Church
activity. However, today it is all but forgotten and is the privilege of a
very rare few. Perhaps we ought to reflect upon this principle as advocated by
President Young:

In the first place, if you were re-baptized for the remission of sins,
peradventure you may receive again the Spirit of the Gospel in its glory,
light and beauty; but if your hearts are so engrossed in the things of
this world, that you do not know whether you want to be re-baptized or
not, you had better shut yourselves up in some canyon or closet, to
repent of your sins, and call upon the name of the Lord, until you get
His spirit. (Brigham Young, J.D. 1:324)

The purpose of re-baptism was to help the sinner to again obtain the
spirit the Gospel. It had a very broad application, and there were but few
sins which could not be remitted by this ordinance. Since the days of
re-baptism, the Saints have generally drifted, or have been compelled into an
increased state of worldly materialism. Israel wanders again--over two-thirds
of the Church have rambled into inactivity. Probably re-baptism would be a
worthy principle to revive and another "Reformation" instituted.

[69] In the near future when the Saints will be required to redeem Zion, build
the New Jerusalem, establish the Kingdom of God, and to become an ensign of
safety to all the world, there is little doubt that there will be a
requirement for a re-baptism of both water and the spirit!

Mormon Re-baptism Mormon Doctrine Studies - Page 2

Interesting commentary. I disagree with the interpretation that the apostles John and Paul practiced rebaptism. I believe Paul's instruction was because he believed that the members had NOT been properly baptized (by someone with authority). Thus the baptism was as a precaution. And regarding John's instruction, engaging in the first works for a non-member might be repentance and then baptism, but not for a member. Might not the counsel have been for them to start acting like a member (as opposed to being rebaptized?).

I think so.

Interesting thought on the Nephite rebaptisms purportedly by the late Nephites. I've never read that scripture that way.