Moroni 8
Moroni 8:1
1 An epistle of my father Mormon, written to me, Moroni; and it was written unto me soon after my calling to the ministry. And on this wise did he write unto me, saying:
Comments
Even though the book of Moroni feels somewhat disconnected, chapters 2–7 were actually a set of instructions for how one should “do church.” When we get to chapter 8, we hit a different type of information. Perhaps the introduction of the letter that comprises Moroni 8 and the one that will comprise Moroni 9 were triggered by the inclusion of his father’s sermon as an exemplar in Moroni 7.
The two letters are very different. This letter provides another theological treatise, while the letter in Moroni 9 is informational and gives history. The occasion of this letter is that it comes “soon after [Moroni’s] calling to the ministry.” Thus, the circumstance of Moroni’s new position (probably a calling as a disciple, or in modern terms, apostle) dictated the more religious nature of this particular letter. It is more administrative instruction than a personal letter from a father to his son.
Moroni 8:2–4
2 My beloved son, Moroni, I rejoice exceedingly that your Lord Jesus Christ hath been mindful of you, and hath called you to his ministry, and to his holy work.
3 I am mindful of you always in my prayers, continually praying unto God the Father in the name of his Holy Child, Jesus, that he, through his infinite goodness and grace, will keep you through the endurance of faith on his name to the end.
4 And now, my son, I speak unto you concerning that which grieveth me exceedingly; for it grieveth me that there should disputations rise among you.
Comments
Mormon’s introduction to his letter to his son is somewhat formal, particularly compared to the tone we will see in the letter in Moroni 9. The reason is that Mormon is writing to his son as part of his recent call to the ministry. This is an administrator’s letter first, and secondly a letter to his son.
Therefore, Mormon’s content in the introduction is about his ministry and the fact that Mormon is praying for him in the execution of that ministry. That ends the personal aspect of the letter. Verse 3 turns to business. Mormon understands that there have been disputations, and he needs to quell them. This suggests that it is Moroni’s new responsibility to do so, and his father is providing the information that he is to teach to quell the disputations.
The historical implication of the letter itself is that Mormon and Moroni were, at the time, in very separate regions. Mormon was leading an army, and Moroni may have been laboring in a city that was deeper in Nephite territory. Eventually, as the Nephites were swept up to Cumorah, the two were reunited—but that is after this letter.
Baptism of Little Children Is a Gross Error
Moroni 8:5–6
5 For, if I have learned the truth, there have been disputations among you concerning the baptism of your little children.
6 And now, my son, I desire that ye should labor diligently, that this gross error should be removed from among you; for, for this intent I have written this epistle.
Comments
Mormon declares that the particular dispute is over the baptism of little children. That will be the subject of the letter. It is interesting that the content of the letter explains the reasons for his views concerning infant baptism; he does not simply respond to the question of infant baptism with a simple yes or no.
As with other examples in the Book of Mormon, the language and vocabulary used sound similar to discussions over infant baptism in Joseph’s day. However, the histories created for many Mesoamerican peoples suggests that they had a similar rite, one that was sufficiently similar: Spanish Catholic priests declared that washing and cleansing of the newborn was considered a baptism.
The fact that the later Spanish fathers’ might have seen this rite and associated it with baptism similarly suggests how the influence of the practice could have entered Nephite practice. There were elements that were similar, and many that were not, so we do not have a case where there was a remembrance of baptism in the later native cultures, a position that several Spanish priests advocated.
Nevertheless, the idea of washing and cleansing was sufficiently similar that shifting the timing of the baptism to an earlier point to coincide with a known cultural rite would not have been unusual. Indeed, it likely provides a mirror to the same process in the Old World, where the earliest indications of baptism required a conversion and confession that certainly implied that accountability was necessary prior to baptism.
Moroni 8:7–9
7 For immediately after I had learned these things of you I inquired of the Lord concerning the matter. And the word of the Lord came to me by the power of the Holy Ghost, saying:
8 Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me.
9 And after this manner did the Holy Ghost manifest the word of God unto me; wherefore, my beloved son, I know that it is solemn mockery before God, that ye should baptize little children.
Comments
The process for transmitting this official doctrinal message to Moroni is important. Mormon appears to have the position of leader of the church, what we would call the President (although there is no indication that Nephites ever used that type of title). As the leader, Mormon still understood that the true head of the Church is Christ, and therefore the question is posed in prayer. What comes is revelation, and Mormon passes the information to his son as a declaration of authority from Christ.
The actual revelation is given in verse 8. It is a pretty simple declaration that the function of the atonement, and therefore the attendant baptism, is a commitment to repentance and a covenant of entrance and discipleship. Christ declares: “the whole need no physician.” Thus, the atonement operates on those who are in need, not those upon whom there is no need. Little children qualify as having no need, “for they are not capable of committing sin.” There are two aspects of the atonement. The first, which is the physical death, or the inheritance of Adam, is removed through the universal atonement. It is the second death, spiritual death, which is in question here. That type of “death” occurs through separation from God through sin. Little children are not capable of sin; therefore, there is no need for that part of the atonement as regards to little children. It is that part of the atonement that baptism recalls.
Verse 9 makes it clear that the concept of political correctness was not present in Mormon’s day. It is a harsh statement that baptizing little children “is solemn mockery before God.” Nevertheless, that is what he said. We should understand why he said that. In short, it is because it is contrary to the reason for which baptism was instituted, hence contrary to God’s plan. Mormon will have something similar to say in verse 16 of this chapter.
Moroni 8:10–11
10 Behold I say unto you that this thing shall ye teach—repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children.
11 And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins.
Comments
As Mormon continues his letter, he now instructs Moroni on what he is to teach the people, according to the revelation quoted in verse 8. “This thing shall ye teach—repentance and baptism unto those who are accountable and capable of committing sin.” This is not a negative teaching. There is no indication that Moroni is to preach against the baptism of children, but rather that he should teach the correct understanding of baptism, which will automatically give the people the understanding that “they shall all be saved with their little children.”
The important teaching is that “baptism is unto repentance to the fulfilling the commandments unto the remission of sins.” In that context, there is no need for little children to be baptized. It is not that baptizing little children is such a terrible thing to do, but rather that infant baptism has been misunderstood and there is no need for infant baptism.
In the context of Mesoamerica, this explanation would allow for the continuation of their birth practices but requires that those practices continue to be seen as separate from baptism.
Little Children Are Alive in Christ
Moroni 8:12–16
12 But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism!
13 Wherefore, if little children could not be saved without baptism, these must have gone to an endless hell.
14 Behold I say unto you, that he that supposeth that little children need baptism is in the gall of bitterness and in the bonds of iniquity; for he hath neither faith, hope, nor charity; wherefore, should he be cut off while in the thought, he must go down to hell.
15 For awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism.
16 Wo be unto them that shall pervert the ways of the Lord after this manner, for they shall perish except they repent. Behold, I speak with boldness, having authority from God; and I fear not what man can do; for perfect love casteth out all fear.
Comments
Mormon now turns to the problems that might be created if one were to suggest that children needed baptism. The argument is encapsulated in the exclamatory sentence “How many little children have died without baptism!” Although infant deaths sadly still occur, the modern world has made great strides in preserving children and mothers through childbirth. That was not the case in more ancient history. There were few families where a child had not been lost early, perhaps even during childbirth.
The argument Mormon presents is the contrast between the declared need for any baptism at all, and the death of very young children. While he would agree that baptism is essential, if it applied to infants there would be a painfully large number who had not been able to be baptized, and would be condemned to an everlasting hell without any chance to live their life—and to repent in order to bring forth fruit meet for baptism.
It is this result, the implicit condemnation of innocent children, that Mormon believes is the mockery of God’s plan: “For awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism.” In a more modern world, it might be assumed that all children might have had access to a priest for baptism, but in the ancient world it was hardly assured.
Moroni 8:17–19
17 And I am filled with charity, which is everlasting love; wherefore, all children are alike unto me; wherefore, I love little children with a perfect love; and they are all alike and partakers of salvation.
18 For I know that God is not a partial God, neither a changeable being; but he is unchangeable from all eternity to all eternity.
19 Little children cannot repent; wherefore, it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy.
Comments
Mormon compares his fatherly love to that of the pure love of Christ. He extends that love to all children. Mormon declares that God does not change, and therefore it is God’s love that will cover for the children who die before their time, before the time when they could be accountable for their actions. It is “awful wickedness” to teach that a little child requires baptism to cleanse them from sins they cannot commit. Baptism is a fruit of repentance, but little children certainly cannot repent. In some people’s minds, little children still do not meet the qualifications for baptism. The point is, however, that little children do not need repentance or baptism.
Moroni 8:20–23
20 And he that saith that little children need baptism denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption.
21 Wo unto such, for they are in danger of death, hell, and an endless torment. I speak it boldly; God hath commanded me. Listen unto them and give heed, or they stand against you at the judgment-seat of Christ.
22 For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all them that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing—
23 But it is mockery before God, denying the mercies of Christ, and the power of his Holy Spirit, and putting trust in dead works.
Comments
In verse 9, Mormon began his discussion of infant baptism by calling the baptism of little children “solemn mockery before God.” In verse 23, he repeats: “It [infant baptism] is mockery before God.”
Before coming to the end of this discussion, Mormon also recapitulates the relationship of little children to the mercies of Christ, declaring that the atonement covers them without baptism, because they are not in need of it. “All little children are alive in Christ, and also all they that are without the law.” That last phrase is an important addition to the discussion. To this point, everything has focused on the baptism of little children. Nevertheless, the teaching also expands to a different realm. The issue is not simply the baptism of children, but also the baptism of others who have no law.
Mormon has declared that baptism follows repentance, and repentance requires an understanding that one is contrary to God’s law. In one very important phrase, Mormon expands the teaching beyond children to include “all they that are without the law.”
Baptism Is the Fruit of Repentance
Moroni 8:24–26
24 Behold, my son, this thing ought not to be; for repentance is unto them that are under condemnation and under the curse of a broken law.
25 And the first fruits of repentance is baptism; and baptism cometh by faith unto the fulfilling the commandments; and the fulfilling the commandments bringeth remission of sins;
26 And the remission of sins bringeth meekness, and lowliness of heart; and because of meekness and lowliness of heart cometh the visitation of the Holy Ghost, which Comforter filleth with hope and perfect love, which love endureth by diligence unto prayer, until the end shall come, when all the saints shall dwell with God.
Comments
After the condemnatory remarks, Mormon ends with a positive principle. Repentance is possible only for those who “are under condemnation, and under the curse of a broken law.” That is, one can only repent of a sin if one knows that they have committed it. If a person does not understand the law, they cannot have intentionally strayed from it. We live according to the knowledge we have, and we repent only of those things where we know that we are “under condemnation,” or when we have violated a law that we know.
This understanding of repentance is important because “the first fruits of repentance is baptism.” Baptism follows repentance, which follows the understanding of the law so that sin is understood and applicable.
The remission of sins changes us because it allows us to begin again, and to become meek and humble. It allows us to realign ourselves with the law that we know. If we know God’s law, then the remission of sins reconciles us to God.
Moroni 8:27–30
27 Behold, my son, I will write unto you again if I go not out soon against the Lamanites. Behold, the pride of this nation, or the people of the Nephites, hath proven their destruction except they should repent.
28 Pray for them, my son, that repentance may come unto them. But behold, I fear lest the Spirit hath ceased striving with them; and in this part of the land they are also seeking to put down all power and authority which cometh from God; and they are denying the Holy Ghost.
29 And after rejecting so great a knowledge, my son, they must perish soon, unto the fulfilling of the prophecies which were spoken by the prophets, as well as the words of our Savior himself.
30 Farewell, my son, until I shall write unto you, or shall meet you again. Amen.
Comments
At the very end of the letter, Mormon steps away from an administrative role and concludes by giving fatherly counsel. These last verses shift to a more familiar tone, and it becomes a sad statement that, while little children might not need repentance and baptism, the “big children,” or the Nephite nation, is in dire need of repentance. Where the little children did not require repentance and baptism, the Nephite nation not only requires repentance, but is refusing repentance. Sadly, Mormon notes that “after rejecting so great a knowledge, my son, they must perish soon.” We do not know the length of time that “soon” was, but it was not more than a few years.
At the time of the letter, Mormon does not know that he will meet with Moroni. The next letter will continue with that hope of reunion, along with sadness for the unrepentant Nephites.
