Latter Day Saints - What do they Truly Believe (about Baptism for the Dead)?

Baptism for the Dead

LDS Summary:

RLDS Summary:

Scripture Comparison Both the LDS and RLDS scriptures describe those in Hell being visited (to preach the Gospel)
LDS	RLDS / Restoration
King James Version, Isaiah 24 21 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. 22 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.	Inspired Version, Isaiah 24 21 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. 22 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.

Scripture Comparison Paul told the Corinthians that they did not understand the complete Gospel
LDS	RLDS / Restoration
King James Version, 1 Corinthians 3 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.	Inspired Version, 1 Corinthians 3 2 I have fed you with milk and not with meat; for hitherto ye were not able to receive it, neither yet now are ye able.

Scripture Comparison: Paul is using argumentum ad hominem - an argument that shows an opponent's statement to be inconsistent with his other beliefs. He is asking "why baptize the dead" if you do not believe in resurrection (since baptism is belief in Christ and the resurrection)?
LDS	RLDS / Restoration
King James Version, 1 Corinthians 15 20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 29 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?	Inspired Version, 1 Corinthians 15 20 But now is Christ risen from the dead and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 29 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?

Scripture Comparison: Both the LDS and RLDS scriptures state that the disobedient will be in prison. But, they will be preached to while they are there (indicating some measure of salvation is available to them).
LDS	RLDS / Restoration
King James Version, 1 Peter 3 18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 19 By which also he went and preached unto the spirits in prison; 20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. 21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:	Inspired Version, 1 Peter 3 18 For Christ also once suffered for sins--the just for the unjust--being put to death in the flesh but quickened by the Spirit, that he might bring us to God, 19 For which cause also he went and preached unto the spirits in prison, 20 Some of whom were disobedient in the days of Noah, while the long-suffering of God waited while the ark was preparing, wherein few, that is, eight souls were saved by water. 21 The like figure whereunto, even baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ,

Scripture Comparison Lorinus enumerates twelve different interpretations [of this verse]; nor does that complete the number. Many commentators are uncertain, and confess that they do not understand the true meaning of the verse; Critical and Exegetical Commentary on the New Testament, Volume 13, page 208 Note: "him that is ready" refers to Jesus
LDS	RLDS / Restoration
King James Version, 1 Peter 4 5 Who shall give account to him that is ready to judge the quick and the dead. 6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.	Inspired Version, 1 Peter 4 5 Who shall give account to him that is ready to judge the quick and the dead. 6 Because of this is the gospel preached to them who are dead, that they might be judged according to men in the flesh, but live in the spirit according to the will of God.

June 1829 God gave a commandment that "all things written concerning the foundation of my church, my gospel, and my Rock" are found in the Book of Mormon
LDS	RLDS / Restoration
LDS D&C Section 18 2 Behold, I have manifested unto you, by my Spirit in many instances, that the things which you have written are true; wherefore you know that they are true. 3 And if you know that they are true, behold, I give unto you a commandment, that you rely upon the things which are written; 4 For in them are all things written concerning the foundation of my church, my gospel, and my rock.	RLDS D&C Section 16 1b Behold, I have manifested unto you, by my Spirit in many instances, that the things which you have written are true; wherefore you know that they are true; 1c and if you know that they are true, behold, I give unto you a commandment, that you rely upon the things which are written; for in them are all things written concerning the foundation of my church, my gospel, and my Rock;

June 1831 Revelation stating to say "none other things than that which the prophets and apostles have written, and that which is taught them by the Comforter through the prayer of faith"
LDS	RLDS / Restoration
LDS D&C Section 52 9 And let them journey from thence preaching the word by the way, saying none other things than that which the prophets and apostles have written, and that which is taught them by the Comforter through the prayer of faith. 36 Let them labor with their families, declaring none other things than the prophets and apostles, that which they have seen and heard and most assuredly believe, that the prophecies may be fulfilled.	RLDS D&C Section 52 3b And let them journey from thence, preaching the word by the way, saying none other things than that which the prophets and apostles have written and that which is taught them by the Comforter through the prayer of faith. 8b Let them labor with their families, declaring none other things than the prophets and apostles, that which they have seen, and heard, and most assuredly believe, that the prophecies may be fulfilled.

March 28, 1835 Both the LDS and RLDS D&C agree that the Melchizedek Priesthood holds the "keys of all the spiritual blessings," receives the "mysteries of the kingdom of heaven," "commune with the...church of the Firstborn," and enjoys the "communion and presence of God the Father, and Jesus"
LDS	RLDS / Restoration
LDS D&C, Section 107 18 The power and authority of the higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the church— 19 To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant.	RLDS D&C, Section 104 9a The power and authority of the higher, or Melchisedec, priesthood is to hold the keys of all the spiritual blessings of the church, to have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, 9b to commune with the general assembly and church of the Firstborn, and to enjoy the communion and presence of God, the Father, and Jesus, the Mediator of the new covenant.

March 30, 1836 Both the LDS and RLDS history are in complete agreement that Joseph Smith Jr. stated on March 30, 1836 that the church organization was complete and no more changes were required.
LDS	RLDS / Restoration
History of the Church of Jesus Christ of Latter-Day Saints, Volume 2, page 432 March 30, 1836, ... I then observed to the quorums, that I had now completed the organization of the Church, and we had passed through all the necessary ceremonies, that I had given them all the instruction they needed, and that they now were at liberty, after obtaining their licenses, to go forth and build up the Kingdom of God,...	RLDS Journal of History, Vol 18, page 177 March 30, 1836, ... I then observed to the quorums that I had now completed the organization of the church, and we had passed through all the necessary ceremonies, that I had given them all the instructions they needed, and that they now were at liberty, after obtaining their licenses, to go forth and build up the Kingdom of God, ...

April 3, 1836 Joseph Smith Jr and Oliver Cowdery receive a vision that the Kirtland Temple is a place where Jesus will appear and speak to his servants
LDS	RLDS / Restoration
LDS Church History, Vol. 2, Chapter 27, page 436 Vision Manifested to Joseph the Seer and Oliver Cowdery. 4. I am the first and the last, I am He who liveth, I am He who was slain, I am your advocate with the Father. 5. Behold, your sins are forgiven you, you are clean before me, therefore lift up your heads and rejoice. 6. Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name. 7. For behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this House. 8. Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house. 9. Yea the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house; 10. And the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen.	RLDS Church History, Vol. 2, Chapter 2, page 46-47 After rising from prayer, the following vision was opened to both of us:-...'I am the first and the last; I am he who liveth; I am he who was slain; I am your advocate with the Father. Behold, your sins are forgiven you, you are clean before me, therefore lift up your heads and rejoice, let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name, for behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this house; yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house; yea, the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house; and the fame of this house shall spread to foreign lands; and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen.'

January 19, 1841 Joseph Smith Jr used 1 Corinthians 15 as an example (incorrectly - see 1 Cor 3:2) that baptism for the dead was "understood" by the Corinthians (see the entry above where Paul said the Corinthians did not understand)
LDS	RLDS / Restoration
LDS D&C, Section 124 28 For there is not a place found on earth that he may come to and restore again that which was lost unto you, or which he hath taken away, even the fulness of the priesthood. 29 For a baptismal font there is not upon the earth, that they, my saints, may be baptized for those who are dead— 30 For this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me. 31 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 shall be acceptable unto me. 32 But behold, at the end of this appointment your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment ye shall be rejected as a church, with your dead, saith the Lord your God. 33 For verily I say unto you, that after you have had sufficient time to build a house to me, wherein the ordinance 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 cannot be acceptable unto me; 34 For therein are the keys of the holy priesthood ordained, that you may receive honor and glory. 35 And after this time, your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the Lord. 36 For it is ordained that in Zion, and in her stakes, and in Jerusalem, those places which I have appointed for refuge, shall be the places for your baptisms for your dead.	RLDS D&C, Section 107 Section Introduction: This statement was removed from the main body of the book by the action of the 1970 World Conference....This section is retained in the Appendix for its historical value in relation to the development of ordinances for the dead and other ordinances for which the Reorganized Church of Jesus Christ of Latter Day Saints finds no justification either in the historical scriptures or in the documents approved by the church as latter--day revelation... 10d for there is not a place found on earth that he may come and restore again that which was lost unto you or which he hath taken away, even the fullness of the priesthood; 10e for a baptismal font there is not upon the earth, that they, my Saints, may be baptized for those who are dead; for this ordinance belongeth to my house and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me. 10f 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 shall be acceptable unto me. 11a But behold, at the end of this appointment, your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment, ye shall be rejected as a church with your dead, saith the Lord, your God. 11b For verily, I say unto you that after you have had sufficient time to build a house to me, wherein the ordinance 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 cannot be acceptable unto me; for therein are the keys of the holy priesthood ordained, that you may receive honor and glory. 11c And after this time, your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the Lord; for it is ordained that in Zion, and in her stakes, and in Jerusalem, those places which I have appointed for refuge, shall be the places for your baptisms for your dead.

October 15, 1841 Joseph Smith Jr explains the doctrine of baptism for the dead
LDS	RLDS / Restoration
	Times and Seasons, Vol. 2, No. 24, pages 577-578 President Joseph Smith, by request of some of the Twelve, gave instructions on the doctrine of Baptism for the Dead; which was listened to with intense interest by the large assembly. The speaker presented "Baptism for the Dead" as the only way that men can appear as saviors on mount Zion. The proclamation of the first principles of the gospel was a means of salvation to men individually, and it was the truth, not men that saved them; but men, by actively engaging in rites of salvation substitutionally, became instrumental in bringing multitudes of their kin into the kingdom of God. He explained a difference between an angel and a ministering spirit; the one a resurrected or translated body, with its spirit, ministering to embodied spirits-the other a disembodied spirit, visiting and ministering to disembodied spirits. Jesus Christ became a minestering [ministering] spirit, while his body laying in the sepulchre [sepulcher], to the spirits in prison; to fulfil [fulfill] an important part of his mission, without which he could not have perfected his work or entered into his rest. After his resurrection, he appeared as an angel to his disciples &c. Translated bodies cannot enter into rest until they have undergone a change equivalent to death. Translated bodies are designed for future missions. The angel that appeared to John on the Isle of Patmos was a translated or resurrected body.-Jesus Christ went in body, after his resurrection, to minister to translated and resurrected bodies. There has been a chain of authority and power from Adam down to the present time. The only way to obtain truth and wisdom, is not to ask it from books, but to go to God in prayer and obtain divine teaching. It is no more incredible that God should save the dead, than that he should raise the dead. There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirit of the dead; that is, by the power and authority of the Priesthood-by binding and loosing on earth For illustration the speaker presented, by supposition, the case of too [two] men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they had been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. One dies, and is buried, having never heard the gospel of reconciliation, to the other the message of salvation is sent, he hears and embraces it and is made the heir of eternal life. Shall the one become a partaker of glory, and the other be consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers, "none! none!! none!!!" Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the rest shall be sifted, the honest in heart brought out and their priests left in the midst of their corruption. This doctrine, he said, presented in a clear light, the wisdom and mercy of God, in preparing an ordinance for the salvation of the dead, being baptised [baptized] by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation. The speaker then announced, "There shall be no more baptisms for the dead, until the ordinance can be attended to in the font of the Lord's House; and the church shall not hold another general conference, until they can meet in said house. For thus saith the Lord!"

1844 Elder George J. Adams describes baptism for the dead using the teachings current in 1844. Note: He was often around Joseph Smith Jr.
LDS	RLDS / Restoration
	Lecture On the Doctrine of Baptism for the Dead, 1844 We will suppose for argument sake that we are living under the old Continental Law of imprisonment for debt, which law, when once a man became involved in debt, and his creditor demanded payment. and the debtor being unable to comply with said demand was seized by virtue of judgment and execution, carried to prison and there compelled to remain until "he had paid the utmost farthing." And now beloved hearers, you will bear in mind that this law knew no difference between a good man and a bad one. The law does not take into consideration the circumstances that involved this man in debt and ruin. Suppose for instance that two debtors where thrown into the same prison under different circumstances, the one a wicked, profligate, spendtrift, and swindler and justly deserving his fate, the other a mild, amiable, industrious, and virtuous man, but unfortunate in business, became involved in debt under circumstances over which hee had no control; these men are both seized and confined in prison, the law knows no difference between them, but being a fixed principle, it is impossible for either to get out of prison "until the have paid tho utmost farthing," and neither of them having any thing to pay with, being confined under the penally of the law they have no opportunity to search for employment, and the longer they remain there the poorer they become; and oftentimes it has fallen to the lot of unfortunate debtors to die in the prison house and be buried under the prison walls. We will now suppose, still further, that this good man although involved in debt has a friend, this friend undertakes his deliverance, goes to the office of the judge, pays the debt for his friend, that his friend could not pay for himself, has it entered upon docket, and receives the receipt for the full amount: his friend as yet remains ignorant of the circumstances, he goes to the jailor, presents the receipt, the prison doors are thrown open, his chains fall off—his friend demands and obtains his liberty; having paid for him what he could not pay for himself, as the law demanded that he should remain in prison "until he should pay the utmost farthing." But his friend having done for him what he never could have done for himself leads him forth to liberty and freedom: becomes his deliverer and presents him to the bosom of his family. ...I now appeal to every honest man and woman that hears my voice this night; and ask them solemnly in the name of Jesus Christ, my Master, if they see any thing more unreasonable in the thought that God should devise a plan in relation to the salvation of the dead, whereby one can do for another that which he never had the privilege to do for himself...

April 9, 1857 Wilford Woodruff describes the change in baptism for the dead that occurred after Joseph Smith Jr died - from a male being baptized for both dead males and females to males being baptized for males and females for females
LDS	RLDS / Restoration
Journal of Discourses, Vol. 5, page 84 I will bring up one thing which will show that the position I take is correct—viz., baptism for the dead. When that was first revealed, we rejoiced in it; and, as soon as we had an opportunity, we began to be baptized for our dead. A man would be baptized for both male and female. The moment I heard of it, my soul leaped with joy; for it was a subject in which I felt deeply interested. I went forward and was baptized for all my dead relatives I could think of, both male and female, as did others; but, afterwards, we obtained more light upon the subject, and President Young taught the people that men should attend to those ordinances for the male portion of their dead friends, and females for females. This showed the order in which those ordinances should be administered, which ordinances had before been revealed, and shows us that we are in a school where we shall be constantly learning.

August 28, 1859 Orson Pratt uses 1 Corinthians 15 as justification for baptism of the dead - this is the first reference in the JoD of Corinthians used to justify baptism for the dead. He acknowledges the limitations that it can only be used for the previous few generations (of recorded names), and revelation is required to know the "lost" names of those that should be baptized.
LDS	RLDS / Restoration
Journal of Discourses, Vol. 7, pages 82-83 We can be baptized for the dead. Can it be possible that there is such a principle? Turn to the 15th chapter of Paul's 1st Epistle to the Corinthians, where you can read the words of the great Apostle upon the subject of baptism for the dead. “Else,” said he, “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?”... Baptism is for the remission of the sins of those who are in the body; and it is the same for the generations of the dead, if their sins are to be forgiven through the atoning blood of Jesus Christ. The conditions of forgiveness are the same in the spirit world as here—namely, baptism for the remission of sins. But, inasmuch as they have not the opportunity of being baptized in that spirit world, some person else must officiate for them in their behalf... Just so, the dead could not help themselves without messengers being sent to them in their prison houses, and without persons in the flesh being authorized to receive Gospel ordinances for them and in their behalf. How are we to know the individuals for whom we should be baptized? We know nothing about our ancestors very far back. We can, perhaps, go back to our grandfathers, and some of you may possibly trace your genealogies back seven or eight generations, and get the names of your ancestors. But when you get these, there is a still longer chain, with many links to it, before you get back where the chain has been mended up by ancient administrators. How can we be baptized for persons whose very names are lost?... We shall learn by the spirit of revelation whom to be baptized for, and whom to officiate for in the holy ordinances of the Gospel. Herein is the necessity of revelation.

Adopted April 9,1886 RLDS Conference acknowledged that baptism for the dead was never a commandment
LDS	RLDS / Restoration
	General Conference Resolution 308 No. 308. . . . And the committee are of the opinion that the matter of the presentation of individual opinions by elders, or others of the body, such opinions not having been affirmed by the body as a rule of faith or practice, does not make them a part of the faith or belief of the body; but relate to us individually upon the issue of toleration, which toleration we believe as was manifested in the action of Jesus while dealing with men here in his ministry, should be so broad as to make no occasion for persons to wish to withdraw from the body by reason of these individual differences of opinion. 4. "Baptism for the dead" referred to belongs to those local questions of which the body has said by resolution: "That the commandments of a local character, given to the first organization of the church are binding on the Reorganization only so far as they are either reiterated or referred to as binding by commandment to this church: And that principle has neither been reiterated nor referred to as a commandment."

April 6, 1892 RLDS Conference voted not to adopt a recommendation from the Quorum of Apostles to "promulgate the doctrine [of baptism for the dead] as soon as the Lord shall so direct"
LDS	RLDS / Restoration
	Annual Conference of the Reorganized Church of Latter Day Saints, April 6, 1892, pages 16 & 87 REPORT OF THE TWELVE—RECOMMENDATIONS. The quorum of Twelve presented the following recommendations concerning sub-missionaries, Sunday school entertainments, and upon amendments to the Book of Rules:— To the Presidency of the Church and Elders, and Brethren in Conference Assembled:- 5th. Concerning Baptism for the dead:— Whereas, inquiry is being made concerning the teaching and practice of baptism for the dead, and, Whereas, we understand that the observance of said ordinance was prohibited for a time, by command of the Spirit. Resolved, that as a quorum we put ourselves on record as being- ready to promulgate the doctrine as soon as the Lord shall so direct and enlighten us as to time, place, and conditions for its observance. Attest: T. W, Smith, Secretary of Quorum. On motion the recommendation of.the Twelve (presented on the 6th), down to that on baptism for the dead, were adopted.

1893 W. W. Blair, RLDS First Presidency, states that "the question of baptism for the dead is a mooted question; that is, it has been ruled out from the present teachings and practices of the church for the reason that there is no authority for administering it"
LDS	RLDS / Restoration
	Abstract of Evidence, Temple Lot Case, U.S.C.C, filed 1893, pages 109-110 The same principle that is set forth in the New Testament in relation to the baptism for the dead, as I understand it from reading the New Testament, and the Book of Doctrine and Covenants, and in the various articles we find in the church organ, is identical with what is set forth in the fifteenth chapter of First Corinthians in the New Testament, and in the General Epistle of Peter, speaking of Christ preaching "to the spirits of the dead." Indeed those passages of scripture were quoted in many of the articles in the church organ, and we find them in the Times and Seasons, which was also a church publication. The position of the Reorganized Church with reference to the question of baptism for the dead as a principle of faith is this; we have adopted from the start the Book of Doctrine and Covenants; and the various issues or editions of that book printed and published at Nauvoo; and as I have before stated, they embraced this doctrine of baptism for the dead, both in the letters by President Joseph Smith, and in the revelation given in 1841, likewise in what is called "the vision." It is provided there, preaching to the spirits in prison, which involves, as I understand it, the administration of baptism for the dead. There is another revelation in the Book of Covenants that contemplates the same thing. So far as the Reorganized Church is concerned, the question of baptism for the dead is a mooted question; that is, it has been ruled out from the present teachings and practices of the church for the reason that there is no authority for administering it, or in relation to the administration of it. We hold and so understand the teaching of it, that it can never be administered unless it is by especial and direct commandment, and unless provisions are made for its administration by special commandment; and we do not understand that that has been given. To make my answer more definite: The Reorganized Church believes that the soul of man is conscious after death, and possessing the will power peculiar to the mind in this life, and that in that condition the gospel may be preached, the redemptive plan in Christ, and they are left at will to accept or reject; and that when they accept that plan of redemption in Christ Jesus, we claim that baptism for the dead is proper, and that other persons, by substitution, can receive the outward ordinance for the benefit of those who have passed into the spirit state. That is the way we understand it. The Reorganized Church does not teach or practice the baptism for the dead at the present time, and never»have, to my knowledge, simply because it is impracticable under the present conditions.

1893 LDS President Wilford Woodruff states in court that revelations must be presented and accepted by the church
LDS	RLDS / Restoration
Abstract of Evidence, Temple Lot Case, U.S.C.C, filed 1893, page 296 The church has a right to reject or approve of revelations and any man independent of the action of the church has a right to accept it or reject it as he sees fit and the church has a fight to say whether they will accept it or reject it as a revelation, and before a revelation can be accepted by the church, as a law, it must in some form or other be presented to the church and accepted by the church, and that has been true since the time I first became connected with the church.

1893 LDS President Wilford Woodruff states in court that the revelation about baptism for the dead was not presented to the church
LDS	RLDS / Restoration
Abstract of Evidence, Temple Lot Case, U.S.C.C, filed 1893, page 301 Q.—Where is the revelation revealing the ordinance of anointing, washing, and baptism for the dead as spoken of in paragraph 39, on page 434 of Exhibit A in the revelation of 1841? A.—There is no revelation in existence or in print that gives those ordinances to the public that I know of. Q.—There is no revelation in existence or in print that you know of that gives these revelations to the public? A.—No, sir, not that I am aware of. These ordinances that were used in connection with the conferring of endowments were given by instruction; that is, not public to the world; in other words, as the ordinances are administered, the manner and form of doing it is not made public to the world. They were not presented to the church for its acceptance as a body or as a church,—I say I think they were not.

Adopted April 8, 1918 RLDS Church adopted a General Conference Resolution to not teach baptism for the dead until a revelation is made known and adopted by the church
LDS	RLDS / Restoration
	General Conference Resolution 308 No. 783. AGREEMENTS OF WORKING HARMONY [WITH CHURCH OF CHRIST] 20. Agreed, that the doctrine of baptism for the dead (by proxy) be not taught as a part of the faith and doctrine of the Church, unless commanded by a revelation accepted by the Church.

1943 RLDS Bishop Charles Fry (and author of many RLDS Church publications) describes multiple inconsistencies between baptism for the dead and the Bible and Book of Mormon
LDS	RLDS / Restoration
	The Doctrine of Baptism for the Dead - Is it of God? (A Negative View) There is too much variance between it and the teachings of the books to justify in his [Charles Fry] mind any further belief in it as a divine provision. In the following pages are presented the evidence, which to him unqualifiedly condemn the doctrine as false and unworthy of place within the church of Jesus Christ. 1. Not Found in Bible... 2. Not Found in Book of Mormon... 3. Only Incidental Mention in Doctrine and Covenants Made after the Practice Had Invaded the Church... 4. No Part of Basic Faith. The Lord says (D.C.16:1) that in the Book of Mormon are all things written concerning the "foundation of my church, my gospel, and my Rock." If all things concerning the foundation of the church, the gospel, and the Rock upon which men are to build, are written in that book, and if the doctrine of "baptism for the dead is not written there, then it becomes certain that baptism for the dead is no part of the foundation of the church, the gospel, or the Rock of Christ. 5. Not Included in Principles Commanded to be Taught... 6. Forbidden to be Taught. Moreover the elders of the church were commanded that in their preaching they were to "say none other things than that which the apostles and prophets have written." (D&C 52:3,8). Since the apostles and prophets did not write of baptism for the dead as a part of the gospel, it is therefore a forbidden doctrine which the church is not to teach or practice. 7. Paul's Reference Neither Indorsement nor Authorization... 8. Reference in Doctrine and Covenants Wthout Direct Indorsement or Command... 9. Introduced out of Season... 10. Began Without Divine Authority... 11. Not Provided for Anciently... 12. Belongs to the Temple Yet Unprovided for in Kirtland Temple... 13. Lack of a temple incorrect...In the reference to baptism for the dead in Doctrine and Covenants 107:20 the Lord is reputed to have said, "There is not a place found on earth that he (the Lord) may come and restore again that which was lost unto you, or which he hath taken away, even the fullness of the priesthood; for a "baptismal font there is not upon the earth; that they, my saints, may be baptized for those who are dead! for this ordinance belongeth to my house". Five years before this statement was written the Kirtland Temple had been dedicated with divine approval and was standing complete as it is today. Besides the Lord had pledged, "I will manifest myself to my people in mercy.in this house; yea, I will appear unto my servants, and speak unto them with mine own voice," etc. (Ch.Hist.V.2, p 47),... 14. Fulness of Priesthood Lacking Incorrect. The statement in Doctrine and Covenants 107:10 as quoted in Reason 13 above, refers to what "he hath taken away? even the fulness of the priesthood," and says that there is not a place (temple) on earth where he may come to restore it. The statement makes the practice of baptism for the dead dependent upon some higher priesthood which was yet to be restored, or in other words, the fulness of the priesthood had not as yet been received from heaven but was to come... 15. Extreme Inconsistency Between Theory and Practice. Theoretically according to the statement in Doctrine and Covenants 107:10 setting forth "baptism for the dead, the baptisms could be performed acceptably to God only in a temple, and under a priesthood higher than what had been received and which was yet to come. Yet with neither the temple completed, nor the higher priesthood received, the elders and officers of the church carried on these baptisms for the dead both before and after the statement was made. All such baptisms performed priorly were certainly unauthorised of God for outside this one state meat there is no other scripture and all such baptisms as were performed afterward were in violation of two leading provisions of the statement governing in the matter, an extreme of inconsistency to say the least... 16. No Historical Record of Ordinance... 17. Not Had in Ancient Temples... 18. Limited to Temple - Yet Permitted Elsewhere... 19. Can Not Be Administered Impartially... 20. Pre-requisites of Baptism not Available...To baptize without evidence of repentance is in violation of the commandment of God. (D.C.17:7).... 21. Vicariousness No Part of Gospel...There is no crediting (or discrediting) of any man because of any work which another may have done for him. Jesus said, "Wherefore let every man, stand or fall, by himself, and not for another." The gospel admits of no proxy action. 22. Violates Law of Judgment. The teaching of scripture is that men will be judged according to their works, the works which are done in the flesh or in this life. Every man is to be judged according to his own works, and not on the record of any other man... 23. Violates Free Agency - The doctrine of "baptism for the dead violates the divine principle of free agency in that it attributes the act of one person to another, regardless of the latter's knowledge or authorization. Under free will every man is free to perform the works of his choice, good or bad, and he assumes the responsibility therefor... 24. Places Upon Living Responsibility for Dead. The doctrine of baptism for the dead rests upon the assumption that the living are responsible to God for the welfare or salvation of the dead. By no word of revelation has God ever laid upon men any such responsibility.... 25. Not Supported By Ecclesiastical History or Tradition. There is neither historical nor traditional evidence showing that the doctrine of baptism for the dead ever had legitimate place in the early Christian church, such references to it as are found in the writings of the early Christian Fathers indicating that where it was present it was held heretically, and that by only one or two dissenting sects... 26. Modern Introduction Without Later Indorsement of Revelation. Since the introduction of the doctrine of baptism for the dead in 1841 no confirming or strengthening revelation was given under Joseph Smith Jr... 27. Grows Out of Wrong Interpretation of Scriptural Baptism...It Is not required of infants in their innocence, living or dead. It is not required of the heathen who are without a knowledge of the law. It Is not required of those who are non compos mentis. In no way does baptism apply to such, and it is never required of them. The perfect plan of redemption provides for them otherwise. Baptism for the dead fills no need In the redemption of man, and is a dead work. 28. Imputes Injustice to God. The language in Doctrine and Covenants introducing "baptism for the dead into the church contains a statement utterly inconsistent with the nature and justice of God, in attributing to him the rejection (or threat of rejection) of the dead, with a cutting off of their supposed privileges and prerogatives affecting their salvation, "because of the relatively trifling fault of the church failing to complete the building of the Nauvoo Temple with in a limited time... 29. Puts Door of Kingdom in Man's Control. In practice, the doctrine of baptism for the dead usually depends upon a proxy candidate generally a relative, offering himself for baptism in behalf of his dead friend. The proxy's selection of names of those for whom he wish es to be baptized is subject to his oversight, or his prejudices or hatred, so that any one of his relatives and friends whom he dislikes may be left without baptism. Thus the salvation of souls is often subject to the whims and foibles of the living... 30. Dead Dependent Upon Christ Rather Than Upon Man. The scriptures do reveal that the dead who died without a knowledge of the gospel are dependent upon Christ for their salvations that such who died before he came into the world had need to wait for their resurrection until Christ should have prepared the way by rising from the dead himself»:at which time the worthy dead came forth and entered into glory. (Gen.7:45,64; Mos.8:58-59)... 31. A Human Substitute for god's Plan,..he alone will judge, and his judgment is just. Baptism belongs to this life, is unto repentance and a new life here. The attempt to apply baptism to the dead is but offering a human substitute for the perfect plan of Christ. 32. Imputes Sin To the Innocent...Whereever gospel baptism applies, sin applies! and where there is no sin, baptism does not apply. To urge baptism upon any soul is to impute sin to that soul, which as it affects those who die without a knowledge of the gospel is in conflict with the plain teachings of Christ. The Lord does not impute sin to such souls, and it is a grievous offense to him for man to do so. Baptism for the dead does just that. 33. Invades Christ's Prerogative As Mediator. Christ was "ordained to be a Mediator between God and men, who is one God, and hath power over all men. For there is one God, and one Mediator between God and men, the man Christ Jesus (1 Tim 2:4-5)...Christ is the only Mediator, yet this ordinance admits an imperfect man to enter in as a mediator for his brother in violation of the mediatorial rights and responsibilities of the Lord himself.