This LDS Gem was particularly thought-provoking this morning:
We can have eternal life if we want it, but only if there is nothing else we want more.
(Bruce C. Hafen, “The Atonement: All for All,” Ensign, May 2004, 98)
I have had a question in my mind for some time over the many instances in the scriptures which tell us that baptism is the key to being saved in the kingdom of God. For example, when Christ appears to the Nephites and teaches them His doctrine:
And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God.
And whoso believeth not in me, and is not baptized, shall be damned. (3 Nephi 11:33-34)
I have often thought, “What about the temple? Aren’t the temple ordinances, and particularly being sealed to your spouse in the temple (or celestial marriage), required for entrance into God’s kingdom also?”
I read some material somewhere this past week that helped resolve this question.
Both baptism and celestial marriage are required to enter into the kingdom of God, but in differing degrees of inheritance. Both of these ordinances are called new and everlasting covenants (see D&C 22:1 and D&C 132:4). They are the only ordinances to be so named because they permit us to enter different portions of God’s kingdom. Baptism is required to enter the celestial kingdom (D&C 76:51-52). Everyone so baptized, and worthy, may enter there. In addition to baptism, celestial marriage is required to enter into the highest degree of the celestial kingdom, and receive a fulness and exaltation (D&C 132:19). So, in a sense, one or the other ordinance can be said as the key necessary to enter into the kingdom of God, depending on whether we’re talking about the front door or our throne room.
It is also interesting to note that these two ordinances are exclusive in that they are the only two ordinances of the gospel that invoke the titles of the three members of the Godhead—”in the name of the Father, and of the Son, and of the Holy Ghost” (D&C 20:73). Perhaps this is the case because all three members of the Godhead dwell in the celestial kingdom (D&C 76:62, 77, 86), and thus all three may be required for authorization to pass from one area to another in that exalted sphere.
I have a certain affinity or appreciation for Eastern Orthodox Christianity, having visited Ukraine two years ago where I had the opportunity to visit many of the beautiful cathedrals all across the country. I found many of the practices, architecture, and artifacts of the faith to be intriguing from an LDS standpoint, showing parallels to our own traditions and beliefs. From the structure of the cathedrals, to the mosaics and frescoes, to the belief system, many things stood out to me. Could it be that the apostasy has had less of an affect upon the Eastern tradition than other sects of Christiandom?
This morning an article by Marvin R. VanDam on Meridian Magazine was brought to my attention. VanDam most recently was the director for temporal affairs of the Eastern European and Central Asian Area of the Church. In his article VanDam explores the studies of a well-known Russian religious scholar, Sergey Antonenko, who finds many striking parallels between Eastern Orthodoxy and the LDS Church. Antonenko finds that, like the Latter-day Saints, Eastern Christianity has a tradition of “taking care [concerned] about the deceased, instead of forsaking [them].” Such a concern, he says, can be traced back to early Christianity.
Most particularly, VanDam informs us that Antonenko finds that the practice of baptism for the dead has its roots in ancient Christianity, citing Paul in Corinthians as evidence:
Those who are advanced in the religious studies may conclude that vicarious baptism existed in the history of the Christian Church. . . . Direct [literal] meaning of the verse implies that “baptism for the dead” for the ancient Christians was confirmation of their confession [faith] – of their belief in resurrection.
VanDam then cites striking examples that Antonenko gives of the practice of baptism for the dead in Kiev, medieval Russia, an area which is now part of Ukraine. In contrast to the Latter-day Saint practice of vicarious baptism “for” the dead, these baptisms were very literally baptisms “of” the dead, where the bones of deceased relatives were exhumed, baptized, and reburied, such was the overarching concern of these people for the salvation of their dead, but citing precedence and reason for doing so from the early Christians.
Read the entire article at Meridian Magazine.