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Q1. Why is baptism for the dead never mentioned in the Book of Mormon, if the Book of Mormon is supposed to contain the "fulness of the Gospel"?

Q2. The Book of Mormon says that both little children and "all they that are without law", "cannot repent; and unto such baptism availeth nothing." Doesn't that directly contradict the concept of baptism for the dead?

Q3. Some passages in the Book of Mormon seem to indicate that it is too late to change after we are dead. Don't these passages contradict the idea of baptism for the dead?

Q1. Why is baptism for the dead never mentioned in the Book of Mormon, if the Book of Mormon is supposed to contain the "fulness of the Gospel"? (D&C 20:9)

A1. First, we must define what is meant by the phrase, "fulness of the gospel." In LDS usage, the word "gospel" can have several definitions (see McConkie, Mormon Doctrine, pp. 331-334.) In a narrow sense, it might mean "the Good News of Christ's atonement." In an intermediate sense, it might mean all the doctrines, powers, authorities, etc., that have been given to the Church. In the most general sense, it would mean every true principle that exists in the Universe. It is all part of the "Gospel."

Now,the question is, "Which definition would apply to the phrase 'fulness of the gospel' in relation to the Book of Mormon?" In the most narrow sense the phrase might mean, "a complete record of the Atonement of Jesus Christ." Otherwise it might mean "all the doctrines of the Church" or "every truth in the Universe." The narrow definition certainly applies to the Book of Mormon, while the others do not.

What evidence can we find for the narrow definition? The only place the phrase "fulness of the gospel" is defined in the scriptures is in D&C 76:11-4:

"We, Joseph Smith, Jun., and Sidney Rigdon, being in the Spirit on the sixteenth day of February, in the year of our Lord one thousand eight hundred and thirty-two-By the power of the Spirit our eyes were opened and our understandings were enlightened, so as to see and understand the things of God-Even those things which were from the beginning before the world was, which were ordained of the Father, through his Only Begotten Son, who was in the bosom of the Father, even from the beginning; Of whom we bear record; and the record which we bear is the fulness of the gospel of Jesus Christ, who is the Son, whom we saw and with whom we conversed in the heavenly vision."

There you have it. The "fulness of the gospel" is defined as a recorded, true testimony of the Atonement of Jesus Christ.

Second, the Book of Mormon itself does not claim to contain every truth in the universe, or even all the truth that would ever be revealed to the Church. In fact, it specifically promises that more truth would be revealed to those who believe the testimony of the Book of Mormon. Notice Mormon's comments after he recorded the sayings of Jesus in America:

"And now there cannot be written in this book even a hundredth part of the things which Jesus did truly teach unto the people; But behold the plates of Nephi do contain the more part of the things which he taught the people. And these things have I written, which are a lesser part of the things which he taught the people; and I have written them to the intent that they may be brought again unto this people, from the Gentiles, according to the words which Jesus hath spoken. And when they shall have received this, which is expedient that they should have first, to try their faith, and if it shall so be that they shall believe these things then shall the greater things be made manifest unto them. And if it so be that they will not believe these things, then shall the greater things be withheld from them, unto their condemnation. Behold, I was about to write them, all which were engraven upon the plates of Nephi, but the Lord forbade it, saying: I will try the faith of my people." (3 Ne. 26:6-11)

Q2. The Book of Mormon says that both little children and "all they that are without law", "cannot repent; and unto such baptism availeth nothing." (Moroni 8:22) Doesn't that directly contradict the concept of baptism for the dead?

A2. No, but this bears some explaining. The first question that must be asked when interpreting this verse is, "Just who is it that is 'without law?'" If this refers to anyone who has never had the full gospel message preached to them, then it would, indeed, make baptism for the dead unnecessary. Paul solved this problem in his epistle to the Romans. While Paul did state that "where no law is, there is no transgression," (Rom. 4:15) he also made clear that the Gentiles still needed the Atonement of Christ, because their consciences would condemn them. "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another." (Rom. 2:14-15) Therefore, even those who have never had the whole Gospel preached to them will be condemned by their works.

The Book of Mormon goes even further. When Alma cried out that he wished he were an angel, and could preach the gospel to the whole world, he then recanted with these words:

"I ought not to harrow up in my desires, the firm decree of a just God, for I know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction. Yea, and I know that good and evil have come before all men; he that knoweth not good from evil is blameless; but he that knoweth good and evil, to him it is given according to his desires, whether he desireth good or evil, life or death, joy or remorse of conscience. Now, seeing that I know these things, why should I desire more than to perform the work to which I have been called? Why should I desire that I were an angel, that I could speak unto all the ends of the earth? For behold, the Lord doth grant unto all nations, of their own nation and tongue, to teach his word, yea, in wisdom, all that he seeth fit that they should have; therefore we see that the Lord doth counsel in wisdom, according to that which is just and true." (Alma 29:4-8)

There are several points we should notice in this scripture: 1) Anyone who doesn't know good from evil is blameless. 2) Good and evil have come before all men. 3) God grants unto every people to hear as much of the Gospel as they are able to bear at the time.

So who is it, according to the Book of Mormon, that is "without law", and thus does not need to repent and be baptized for the remission of their sins? Manifestly, it is anyone who "knoweth not good from evil". Who doesn't know good from evil? According to contemporary LDS thought, little children and those who have mental disabilities have not reached a state of accountability, and so do not need to repent of anything.

Also, the idea that the Lord grants to every people to hear as much of the gospel as they are ready for directly leads into the concept of baptism for the dead. God "commandeth all men that they must repent, and be baptized in his name... or they cannot be saved in the kingdom of God." (2 Ne. 9:23) However, not everyone is ready to receive that covenant, so God is patient with them and gives them as much truth as they can handle, until at some future date (perhaps even after they have passed on to the spirit world) they will be ready to accept the covenant of baptism. "Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little." (Isaiah 28:9-11)

Q3. Some passages in the Book of Mormon seem to indicate that it is too late to change after we are dead. Don't these passages contradict the idea of baptism for the dead?

A3. The most often quoted of these passages is Alma 34:32-34:

"For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors. And now, as I said unto you before, as ye have had so many witnesses, therefore, I beseech of you that ye do not procrastinate the day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed. Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world."

There are two things to notice here: 1) The people this was addressed to were having the gospel preached to them at the time, and we don't believe baptism for the dead is effective for people who specifically rejected the Gospel in this life. 2) The passage says that "the same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world." This is entirely consistent with our doctrine that "All who have died without a knowledge of this gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God." (D&C 137:7) The point of the passage in Alma was that we won't magically become different people when we die, so it is not inconsistent to say that a person who would have accepted the Gospel, but never had the chance, will still accept it in the spirit world!

Once again, the Book of Mormon leads right into the doctrine of baptism for the dead, which is one of the "greater things" (3 Nephi 26:6-11) that Mormon said would be revealed to those who believe in the Book of Mormon.