Part 2

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: