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President Joseph Fielding Smith (1876–1972) explained that until the Savior initiated the preaching of the gospel to those in bondage in the postmortal spirit world, there was no redemptive work for the dead: “The Savior opened the door for the salvation of the dead.
- Chapter 7
Introduction. Elder Russell M. Nelson of the Quorum of the...
- Introduction
This manual will help you learn gospel doctrines and...
- Title Page
Chapter 9: The Spirit World and Redemption of the Dead....
- Lesson 16: Redemption of the Dead
In 1918, President Joseph F. Smith received a vision about...
- Chapter 35: Redemption for the Dead
In November 1823, Alvin Smith, the oldest child of Lucy Mack...
- Chapter 7
In 1918, President Joseph F. Smith received a vision about the redemption of the dead. The vision came when he was mourning the loss of his son Hyrum M. Smith, who had died earlier that year while serving as a member of the Quorum of the Twelve Apostles.
Jul 14, 2024 · For example, Robert P. Lightner, The Death Christ Died: A Case for Unlimited Atonement (Des Plaines: Regular Baptist Press, 1967), 33: “There is no question about it; the issue between limited and universal atonement centers in the design or purpose of the redemptive work of Christ.”
In November 1823, Alvin Smith, the oldest child of Lucy Mack Smith and Joseph Smith Sr., suddenly became seriously ill and lay near death. Alvin was 25 years old, a strong and capable young man whose hard work contributed greatly to the family’s financial stability.
- Two Guiding Principles
- Two Conclusions
- Mormon View Undermines The Gospel
- What Does It Mean?
Two principles must guide us. First, we establish what we know and work from there. Second, our conclusions must fit the context of 1 Corinthians and cohere with Paul’s theology. Beginning with the context, Paul has heard some Corinthian Christians deny the future bodily resurrection of believers. Given how integral Jesus’s resurrection is to the g...
Two conclusions emerge. First, just as Paul’s sacrifices presuppose the resurrection, so the Corinthians’ practice of baptism for the dead presupposes the resurrection. Second, since 1 Corinthians 15 is about resurrection of the dead, not gaining salvation, the Mormons take the passage out of context. Additionally, since Paul doesn’t rebuke the Cor...
These conclusions are sufficient to refute the Mormon view of baptism for the dead. Whatever baptism for the dead means, the practice of the Mormons cannot be correct, for it both disregards the biblical context and undermines the biblical gospel. Mormon baptism for the dead is a proxy administration of baptism for a deceased person who didn’t hear...
Still, the question of the proper interpretation of baptism for the dead remains. Confessing I’m no closer to certainty than anyone, I think it wise to take the passage at face value: it seems that certain Corinthian were baptized on behalf of people—possibly family members or friends who’d died. Paul knew about this and, even if he didn’t fully ap...
- Dan Doriani
Feb 24, 2015 · If the dead are not raised at all, why are people baptized on their behalf? St. Francis de Sales, in his Catholic Controversy , interpreted this as redemptive suffering for the dead in Christ:
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The redeeming work of the gospel means that all things, including those who oppose the Lord, will eventually be brought to heel. The question every person faces now is whether that redeeming work will be experienced with joyful awe or with the painful gnashing of teeth.
