Latter-day Saints do not believe that there leaders are infallible, even when they address doctrine. However, I have noted that, while Church members tend to agree with that, when push comes to shove, they tend not to say "x" leader was wrong then they said "y." However, as I value truth more than titles and other things, I have to call attention to a serious doctrinal error made by a Church leader, here, uttered by Elder Kevin W. Pearson. On November 20, 2024, he said the following (frankly heretical) statement, “When we are baptized, our sins are not washed away.”
However, and this is a hill I will die on, baptismal regeneration is the explicit witness of the Bible and uniquely Latter-day Saint scriptures. If anyone has the contact details for Elder Pearson, please, somehow, let him know about this.
Let us focus largely on the founding prophet of the restoration and his teachings on water baptism.
Joseph Smith on the Relationship between Regeneration and Ordinances
In a discourse dated between June 26 to August 3, 1839, Joseph Smith taught that:
Being born again comes by the Spirit of God through ordinances. (William Clayton version; the Willard Richards account reads the same)
This shows that Joseph did believe in baptismal regeneration; it also shows that he understand the difference between various “causes” (here, ordinances are not meritorious causes; they are instrumental causes, with the Spirit working through physical means [water of baptism; laying on of hands in confirmation, etc]).
Baptismal Regeneration in D&C 55:1
Baptismal Regeneration in Joseph Smith's Change to Luke 1:77 (JST 1:76)
In Luke 1:76-77, we read the following prediction of the mission of John the Baptist:
And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of sins.
In the JST, v. 77 (v. 76 in the JST) reads differently, informing us of the instrumental means of this “remission of sins.” The following comes from New Testament Manuscript 2, Folio 3:
to give knowledge of salvation unto his people, by baptism for the remission of their sins
This change by Joseph Smith explicitly teaches baptismal regeneration
Examples of Joseph Smith Affirming Baptismal Regeneration in His Non-Canonical Works
And now what remains to be done under circumstan[c]es like these, I will proce[e]d to tell you what the Lord requires of all people high and Low, rich and poor, male and female, ministers & people professors of religeon, and nonproffessors in order that they may enjoy the holy spirit of God to a fulness, and escape the Judgments of God which are almost ready to burst upon the nations of the earth— Repent of all your sins and be baptized in water for the remission of them, in the name of the father, and of the son, and of the Holy Ghost, and receive the ordinance of the laying on of the hands of him who is ordained and sealed unto this power, that ye may receive the holy spirit of God, and this according to the holy scriptures, and of the Book of Mormon; and the only way that man can enter into the Celestial kingdom. These are the requesitions of the new Covenant or first principles of of the Gospel of Christ; then add to you[r] faith virtue and to virtue knowledge and to knowledge temperance, and to temperance patience, and to patience, brotherly kindness and to brotherly kindness charity (or Love) and if these things be in you and abound, they make you to be neither baran nor unfruitful in the knowledge of our Lord Jesus Christ (Joseph Smith, Letter to Noah C. Saxton, January 4, 1833, pp. 16-17; notice also how plural marriage is not a prerequisite to be an heir to the Celestial Kingdom)
How could Abel offer a sacrifice and look forward with faith on the Son of God for a remission of his sins, and not understand the gospel? There mere shedding the blood of beasts or offering any thing else in sacrifice, could not procure a remission of sins, except it were performed in faith of something to come, if it could, Cain’s offering must have been as good as Abel’s. (Joseph Smith, “The Elders in Kirtland To Their Brethren Abroad,” The Evening and Morning Star 2, no. 18 [March 1834]: 143)
"Then Peter said unto them, repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Acts 2:38, 39.
By this we learn, that the promise of the Holy Ghost, is unto as many as the doctrine of repentance was to be preached, which was unto all nations. And we discover also, that the promise was to extend by lineage: for Peter says, "not only unto you, but unto your children, and unto all that are afar off." From this we infer that it was to continue unto their children's children, and even unto as many generations as should come after, even as many as the Lord their God should call. -- We discover here that we are blending two principles together, in these quotations. The first is the principle of repentance, and the second is the principle of remission of sins. And we learn from Peter, that remission of sins is obtained by baptism in the name of the Lord Jesus Christ; and the gift of the Holy Ghost follows inevitably: for, says Peter, "you shall receive the gift of the Holy Ghost." Therefore we believe in preaching the doctrine of repentance in all the world, both to old and young, rich and poor, bond and free, as we shall endeavor to show hereafter -- how and in what manner, and how far it is binding upon the consciences of mankind, making proper distinctions between old and young men, women and children, and servants.
But we discover, in order to be benefitted by the doctrine of repentance, we must believe in obtaining the remission of sins. And in order to obtain the remission of sins, we must believe in the doctrine of baptism, in the name of the Lord Jesus Christ. And if we believe in baptism for the remission of sins, we may expect a fulfillment of the promise of the Holy Ghost: for the promise extends to all whom the Lord our God shall call. And hath he not surely said, as you will find in the last chapter of Revelations:
"And the Spirit and the bride say, Come. And let him that heareth, say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely." Rev. 22:17.
Again the Savior says:
"Come unto me, all ye that labor, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Matt. 11:28, 29, 30.
Again Isaiah says:
"Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. Surely, shall one say, in the Lord have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed." -- Isaiah 45:22, 23, 24. (Joseph Smith, letter to John Whitmer, repr. The Latter-day Saints’ Messenger and Advocate 1, no. 12 [September 1835]: 181)
What if we should attempt to get the Holy Ghost through any other means except the sign or way which God hath appointed, should we obtain it certainly not all other means would fail. The Lord says do so & so & I will bless so & so their is certain key words & signs belonging to the priesthood which must be observed in order to obtaine the Blessings The sign of Peter was, to repent & be baptized for the remission of sins, inowith the promise tof the gift of the Holy Ghost & in no other way is the gift of the Holy Ghost obtained. Their is a difference between the Holy Ghost & the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was Baptized which was the convincing power of God unto him of the truth of the gospel, but he could not receive the gift of the Holy Ghost untill after he was Baptized, & had he not taken this sign [or] ordinances upon him the Holy Ghost which convinced him of the truth of God would have left him, untill he obeyed these ordinances & received the gift of the Holy Ghost by the laying on of hands according to the order of God he could not have healed the sick or command an evil spirit to come out of a man & it obey him for the spirit might say to him as he did to the sons of Scavey Peter I know & Christ I know but who are ye
It matereth not whether we live long or short after we come to a knowlede of these principles & obey them. I know that all men will be damedned if they do not come in the way which God has appointed. (Wilford Woodruff, Journal, March 20, 1842)
We will now examine the witnesses. As it will be recollected, they were to wait at Jerusalem till they were endowed with power from on high and then go and teach all nations whatsoever the Lord had commanded them. As Peter held the keys of the kingdom, we will examine him first.
Now on the day of Pentecost, when there was a marvellous display of the gifts, according to the promise in Mark, many were pricked in the heart, and said unto Peter, and to the rest of the Apostles, men and brethren what shall we do? Peter said unto them: Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost, &c. Here one of the witnesses says in so many words, repent and be baptised. And we are of the opinion that Peter, having been taught by the Lord, and commissioned by the Lord, and endowed by the Lord, would be about as correct a counsellor or ambassador as we or they could enquire of to know the (right way) to enter into the kingdom.
Again, Luke in this record of the acts of the Apostles, says: -- And it came to pass, that while Apollos was at Corinth, Paul having passed through the upper coasts, came to Ephesus; and finding certain disciples, he said unto them have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, unto John's baptism. Then said Paul, John very baptised with the baptism of repentance, saying unto the people, That they should believe on him which should come after him, that is on Christ Jesus When they heard this, they were baptisied in the name of the Lord Jesus.—And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.
From the above witnesses we are informed that baptism was the essential point on which they could receive the gift of the Holy Ghost. It seems from the reasoning above that some sectarian Jew had been baptizing like John, but had forgotten to inform them that there was one to follow by the name of Jesus Christ, to baptize with fire and the Holy Ghost: which showed these converts that their first baptism was illegal, and when they heard this they were gladly baptized, and after hands were laid on them, they received the gifts, according to promise, and spake with (tongues and prophecied). We do not calculate in this short dissertation, to bring in the immense reasoning and quotations that might be adduced to show that the ancients who were actually the fathers of the church in the different ages, when the church flourished on the earth, according to the pattern of having apostles and prophets, &c. for the work of the ministry and then initiated into the kingdom by baptism, for it is self evident in the scripture -- God changes not. The Apostle says the gospel is the power of God unto salvation unto them that believe; and also informs us that life and immortality were brought to light through the gospel; that the scripture, as Paul said to the Galatians, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham: saying, In thee shall all nations be blessed.
Now taking it for granted that the scriptures say what they mean, and mean what they say, we have sufficient grounds to go on and prove from the bible that the gospel has always been il its requirements, the same; and the officers to officiate, the same; and the signs and fruits resulting from the promises, the same: therefore, as Noah was a preacher of righteousness he must have been baptized and ordained to the priesthood by the laying on of hands, &c. For no man taketh this honor upon himself except he be called of God as was Aaron, and Aaron was baptized in the cloud and in the sea, together with all Israel, as is related by the Apostle in Corinthians. This position or fact, is witnessed in this manner: the covenant of circumcision made with Abraham, and practiced steadily up to the departing of Israel out of Egypt, was abandoned in the wilderness, forty years -- and renewed by Joshua after he passed over Jordan, and encamped at Gilgal, where he made sharp knives and circumcised the whole male portion of the church.
Circumcision was merely a sign of the priesthood, given to Abraham: according to the words of Jesus to Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, except a man be born again he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water of the Spirit, he cannot enter into the kingdom of God. This strong and positive answer of Jesus, as to water baptism, settles the question: If God is the same yesterday, to day and forever; it is no wonder he is so positive in the great declaration: He that believes and is baptized shall be saved, and he that believes not shall damned! There was no other name given under heaven, nor no other ordinance admitted, whereby men could be saved: No wonder the Apostle said, being "buried with him in baptism,” ye shall rise from the dead! No wonder Paul had to arise and be baptized and wash away his sins: No wonder the angel told good old Cornelius that he must send for Peter to learn how to be saved: Peter could baptize, and angels could not, so long as there were legal officers in the flesh holding the keys of the kingdom, or the authority of the priesthood. There is one evidence still further on this point, and that is that Jesus himself when he appeared to Paul on his way to Damascus, did not inform him how he could be saved. He had set in the church firstly Apostles, and secondly prophets for the work of the ministry, perfecting of the saints, &c.; and as the grand rule of heaven was that nothing should ever be done on earth without revealing the secret to his servants the prophets, agreeably to Amos 3: 7, so Paul could not learn so much from the Lord relative to his duty in the common salvation of man, as he could from one of Christ's ambassadors called with the same heavenly calling of the Lord, and endowed with the same power from on high -- so that what they loosed on earth, should be loosed in heaven; and what they bound on earth should be bound in heaven: He, the Lord being a priest forever, after the order of Melchizedeck, and the anointed son of God, from before the foundation of the world, and they the begotten sons of Jesus through the gospel, to teach all nations with you always to the end of the world) -- that is -- by the other comforter which the world cannot receive -- for ye are the witnesses -- having the testimony of Jesus which is the spirit of prophecy. (“Baptism,” Times and Seasons 3, no. 21 [September 1, 1842]: 904-5)
Joseph Smith teaching Baptismal Regeneration as Being Definitional to the Gospel (April 13, 1843)
George Laub, on p. 31 of his reminiscences and journal, recorded Joseph Smith as teaching the following on April 13, 1843:
and if any other man preach any other gospel then this and the baptism for the remision of sins and the laying on of hands for the reception of the holy ghost let him be anathamised or acursed accursed the curs of god shall be upon him or them
Daniel Tyler (May 15, 1893) Recalling Joseph Smith Reconciling Matthew 3:11 and Ephesians 4:4-6 to Teach Baptismal Regeneration
Elder Daniel Tyler, who has kindly furnished us several items which he recollects of the Prophet, and which have been published some time since, adds the following to what has previously appeared:
"The Prophet Joseph Smith was a great reconciler of discrepancies in passages of scripture which were or seemed to be in conflict with each other. Until the writer heard the great expounder of Bible doctrines explain the following passages he concluded there must be a wrong translation in one verse or the other. The verses read as follows:
"'I indeed baptize you with water unto repentance, but he that cometh after me is mightier than I, whose shows I am not worthy to bear; he shall baptize you with the Holy Ghost and with fire.'—Matthew iii.11.
"Here we have baptism with water, baptism with the Holy Ghost, and baptism with fire, three in number. The question naturally arises, how can this passage be reconciled with the following:
"There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism'—Eph. iv., 4, 5, 6.
Had one of these passages been found in the Bible and the other in the Book of Mormon what a howl would have went up from our Christian friends of other denominations.' It would have been pointed to by both press and pulpit as a plain contradiction between the two books, and as a matter of course the latter would have been condemned as false. How different was the case with the great reconciler of one truth with another—the man who always accepted facts and rejected falsehoods no matter whence they came.' He said, while speaking on the subject of baptism in Nauvoo: 'There is but one baptism: it takes the baptism of water, of the Holy Ghost, and of fire to constitute one full baptism.' With this explanation where is the conflict, where the ground of cavil, where the contradiction? There is none. Three abstract truths mentioned by John the Baptist in the first scripture quoted are combined in one great whole by St. Paul in the second.
"I recollect a so-called Christian minister once quoting St. Paul to prove that water baptism was not essential to salvation, because the apostle said 'one baptism,' and that was the baptism of the Holy Ghost: but he had forgotten that Christ said, 'Except a man be born of water and of the Spirit he cannot enter into the kingdom of heaven,' In fact, many have tried to explain away the seeming contradiction in the two passages of scripture referred to, but Joseph Smith is the only man I ever heard or heard of who ever gave an explanation that was not subject to objection or in conflict with the scriptures." (Daniel Tyler, "Recollections of the Prophet Joseph Smith," The Juvenile Instructor 28, no. 8 [May 15, 1893]: 332)
The Christian Advocate Journal (non-LDS) of March 5, 1840 on Latter-day Saints Teaching Baptismal Regeneration
A delegation of the "Mormons" having been in this city [Washington] some time, to seek remuneration of congress for their Missouri losses, Joseph Smith ("Jo Smith" as known to fame) has held one or two meetings here. I dropped in a little while on the evening of the 4th instant6 to see and hear. The Prophet, or inspired penman, (whichever title he prefers, for he averred to the meeting that he was inspired to write the golden Bible, or the "Book of Mormon," a copy of which he held in his hand,) is a stout, squarebuilt man of abo t thirty or thirty-five years of age, of prepossessing manner, and look, and shrewd mind. He has evidently a good English education, and is an energetic, impassioned speaker. The doctrines he professes in Washington are similar to those of the Campbelites of the west, laying great stress on baptism "FOR" the remission of sins. He quotes from the New Testament readily in his addresses. He took good care, as there was an intelligent congregation, including several members of congress, present, to say but little about the "Book of Mormon." He averred, however that nobody wrote it but him, and that it contained nothing contrary to the Bible, or its virtue. In describing the sufferings of his followers in Missouri he was somewhat eloquent, as he has a good voice for the pathetic. (Christian Advocate and Journal [March 6, 1840]:5, as cited in The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of the Prophet Joseph Smith, comp. Andrew F. Ehat and Lydon W. Cook [Orem, Utah: Grandin Book Company, 1991], 34-35)
Examples of Joseph's Contemporaries Teaching Baptismal Regeneration
President Harold B. Lee, during a radio talk from 1945 on Radio Station KSL, taught thusly:
Echoing this teaching, John A. Widtsoe wrote:
Every act has its results. The first and glorious effect of baptism is the remission of sins. Those who are baptized are, as it were, washed clean of their past mistakes. That may not mean that no price is to be paid for evil acts that have been committed; but it does mean, that the past will not stand as a hindrance to future progress. Coming out of the waters of baptism, all will have an equal start on the eternal, progressive journey that constitutes the basis of life in the Church of Christ. (“Baptism” in John A. Widtsoe, Man and the Dragon and Other Essays [Salt Lake City: The Bookcraft Company, 1945], 147)
Modern leaders of the Church affirm this, too. As one example, take the following from Boyd K Packer (1924-2015):
Furthermore, the Scriptures, both biblical and uniquely LDS, teach that water baptism brings about a remission of sins and then, after such, one receives the Holy Spirit.
Answering Objections Concerning Joseph Smith's Teachings Concerning Baptism and the Remission of Sins
Let us examine some potential objections.
Joseph Smith receiving a remission of sins before his baptism and water baptism being salvific
Some may appeal to D&C 20:37 as evidence against baptismal regeneration:
And again, by way of commandment to the church concerning the manner of baptism-- All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his church.
This is a classic example of misreading Latter-day Saint scripture. in Latter-day Saint theology, those other traditions would label “catechumens” are to be repentant and contrite of heart before receiving water baptism—once they have demonstrated this unto a remission of sins—note the preposition—they receive such (or the “unto” [the end-goal or telos of such activities] is reached) at water baptism. We can see this in how Joseph Smith’s revelations in the Doctrine and Covenants, both pre- and post-dating D&C 20:1 (April 6, 1830) supports this (and also notice the different prepositions used):
Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness. (D&C 13:1)
And of tenets thou shalt not talk, but thou shalt declare repentance and faith on the Savior, and remission of sins by baptism, and by fire, yea, even the Holy Ghost. (D&C 19:31)
Yea, repent and be baptized, every one of you, for a remission of your sins; yea, be baptized even by water, and then cometh the baptism of fire and of the Holy Ghost. (D&C 33:11)
Repent and be baptized in the name of Jesus Christ, according to the holy commandment, for the remission of sins (D&C 49:13)
Behold, thus saith the Lord unto you, my servant William, yea, even the Lord of the whole earth, thou art called and chosen; and after thou hast been baptized by water, which if you do with an eye single to my glory, you shall have a remission of your sins and a reception of the Holy Spirit by the laying on of hands; And then thou shalt be ordained by the hand of my servant Joseph Smith, Jun., to be an elder unto this church, to preach repentance and remission of sins by way of baptism in the name of Jesus Christ, the Son of the living God. (D&C 55:1-2 [note how similar this is to D&C 20:37])
And their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands. (D&C 68:27)
Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost. (D&C 84:64)
Verily, verily, I say unto you, they who believe not on your words, and are not baptized in water in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father's kingdom where my Father and I am. (D&C 84:74)
The power and authority of the lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments. (D&C 107:20)
And marveled how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set his hand to gather Israel the Second time, and had not been baptized for the remission of sins. (D&C 137:6)
It should be obvious that the Doctrine and Covenants does not disprove but proves the doctrine of baptismal regeneration.
But wait, there is more. Note the following from Joseph Smith outside of the Doctrine and Covenants:
In a discourse dated between June 26 to August 3, 1839, Joseph Smith taught that:
Being born again comes by the Spirit of God through ordinances. (William Clayton version; the Willard Richards account reads the same)
This shows that Joseph did believe in baptismal regeneration; it also shows that he understand the difference between various “causes” (here, ordinances are not meritorious causes; they are instrumental causes, with the Spirit working through physical means [water of baptism; laying on of hands in confirmation, etc]).
In the Book of Moses in the Pearl of Great Price, speaking of Adam’s baptism, we read the following:
In this one verse, we have one of, if not the, most explicit witness to baptismal regeneration in uniquely Latter-day Saint works—here, in this passage, through the instrumentality of water baptism, the Holy Spirit quickens (makes alive) the inner man, and thus one is “born of the Spirit” (i.e., regenerated).
Did Joseph Smith Teach That Water Baptism is "but 1/2 a baptism"?
Conclusion
It is simply wrong to claim that "When we are baptized, our sins are not washed away." It is the historical and scriptural witness that water baptism is the instrumental means by which we are regenerated, forgiven of our past and then-present sins, and become adopted sons and daughter of God. This is the explicit teaching of Joseph Smith and Latter-day Saint leaders since then (note: while lengthy, this is not exhaustive by any means; if I focused more on other Church leaders, this would be a book).
I know this post will be unpopular among some, but if one values true and one is serious in their believe that "a prophet is only a prophet when acting as such," one needs to be able to know if and when Church leaders (here, an area president) is in serious doctrinal error.
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