--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Smith, Joseph F., Jr. collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 20 number: 10 published: 1917-08 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Joseph F. Smith Jr., "Editors’ Table: Re-baptism," *Improvement Era* 20, no. 10 (August 1917): 916–917.' source: url: https://archive.org/details/improvementera20010unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera20010unse start_page: 916 end_page: 917 rights: status: public-domain basis: US publication 1930 or earlier (published 1917-08) source: https://archive.org/details/improvementera20010unse publication_year: 1917 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1917, before 1931; a scan-level notice does not restore copyright. --- # Editors’ Table: Re-baptism Rebaptism The question has been asked why "rebaptism was estab- lished in the day of the Prophet Joseph Smith and why it was continued for a number of years in Utah under the direction of President Brigham Young, and why it is now abandoned?" There is really in the Church no such thing as "rebaptism." Baptism, as we understand it, is one of the cardinal principles of the gospel, commanded primarily for the remission of sins and secondarily as the door by which we enter into the Church. It was first made known and taught as one of the ordinances of the gospel to Adam who was commanded to instruct his children and call upon them to be baptized for the remission of sins. The ordinance of baptism was known and practiced in ancient Israel and in all ages of the world as one of the essential ordi- nances of the gospel where the gospel has been found on the earth. It is just as necessary today as at any other period in the history of the world, for without it the sinner cannot re- ceive a remission of his sins and be admitted into the kingdom of God. It is true that during the administration of the Prophet Joseph Smith some members of the Church were again bap- tized, without having lost their membership by excommunica- tion but who were in transgression, and so it has been from that day down to the present, where the repentant transgressor has desired that the ordinance be performed for the remission of sins. Frederick G. Williams was "rebaptized" and confirmed August 5, 1838, at Far West, Missouri, although he was then a member of the Church (History of the Church, Vol. 3, p. 55). After the arrival of the Pioneers in the Salt Lake Valley, and subsequently for a considerable period, all those who en- tered the«valley were baptized anew at the request of President Brigham Young who, with the Council of the Twelve, set the example to the people who were gathering from all parts of the world. There were various reasons for this action on the part of President Young and the leading brethren. They stated that it was for the "renewal of their covenants." They came into the valley rejoicing after many trials and untold hardships from a land where they had been subject to mob violence and dictation on the part of enemies who denied to them the priv- ilege guaranteed in the Constitution of our land, to worship EDITORS' TABLE 917 God according to the dictates of conscience. After their arrival in this western land they were free from molestation, and in humility they approached the Lord, not because of transgres- sion, but because of thankfulness for their deliverance from wicked enemies, and knowing no better way to express their gratitude decided to make covenant with the Lord that from that time forward they would serve him and keep his com- mandments. As a token of this covenant they entered the water and were baptized and confirmed, renewing their cove- nants and obligations as members of the Church. Another reason that caused these brethren to take such a step and make the renewal of the covenant general, applying to all who came into the valley, was the fact that during their drivings, mobbings and persecutions and final exodus, many branch and ward records had been lost, and when the people entered the Salt Lake Valley and sought a standing in the com- munities of the Saints, many of them were without certificates of baptism and were unable to point to the records from whence they came to show their proper claim to full fellowship among the Saints. As it is essential that a record of the mem- bers be kept, it was thought well to have all such do their first works over again that the record might be made and thus no question could be raised in later years regarding their standing in the Church. To make the matter fair and avoid feelings that otherwise might have arisen, the requirement was made of all. Another reason was the fact that following the martyrdom of Joseph and Hyrum Smith some members of the Church had actually strayed away and in their darkness had followed after false shepherds such as James J. Strang, William Smith, Zenas H. Gurley, and Jason W. Briggs, not knowing what to do and not being firmly founded in the faith by which they could recognize the true Shepherd, and after their repentance and re- turn to the fold, they desired to renew their covenants and be again established in their full standing in the Church. For these reasons and others of lesser import the practice of "rebaptizing" all who entered the valley of Salt Lake pre- vailed at that early day. As already stated baptism is for the remission of sins on the part of those who have not come into the Church, and the door by which they enter. Those who have been baptized and confirmed members of the Church who transgress may receive the remission of their sins through the atonement of our Savior on conditions of their humility and repentance without again entering the waters of baptism. Should a person sin to that degree that it would be necessary to deprive him of his membership in the Church, it would be necessary, of course, for him after repenting to again enter the