What do you think?
Rate this book
Themes in the Doctrine and Covenants
Redeeming the Dead: Themes in the Doctrine and Covenants
Redemption for the dead taps into the deepest purposes of creation and the atonement. It encompasses individuals’ development, the purpose of existence, and the grand scope of God’s love. Revelations in the Doctrine and Covenants illuminate Malachi’s prophecy about Elijah and the turning of humanity’s hearts to one another. Those revelations combined with the lived experience of early Latter-day Saints highlight the joy embedded in the theology about baptisms for the dead. Exploring these early revelations and experiences reminds readers of God’s abundant love and careful attention. It also invites Saints today to let the truths surrounding redeeming the dead refine their ability to love and appreciate their relationships now, across the veil, and in the eternities.
- GenresReligion
142 pages, Paperback
Published November 25, 2024
4 people are currently reading
27 people want to read
About the author
Amy Harris
32 books13 followersA native of Ogden, Utah, Amy Harris is an associate professor of history at Brigham Young University. After completing a BA in history (with an emphasis on family history/genealogy) at BYU, she earned an MA in late modern European history at American University and a PhD in British history at UC Berkeley. Her training also includes a professional credential in genealogy.
Concentrating on early modern English history, she is currently working on a new book, tentatively titled A Single View: Family Life and the Unmarried in Georgian England.
Concentrating on early modern English history, she is currently working on a new book, tentatively titled A Single View: Family Life and the Unmarried in Georgian England.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 11 of 11 reviews
December 21, 2025
Already beginning a reread because I’m using this book as a starting point for research/creating a libretto for my MASTER’S THESIS PROJECT (so exciting) which will explore the concept of baptisms for the dead through music (soooo exciting!!)
This book and doctrine moved me, inspired me, and humbled me. I really think that Latter-Day Saint belief regarding redemption of the dead is some of our most beautiful theology. Excited to check out many of the sources referenced by Harris throughout. Watch out next time you see me because I might infodump about this topic (as I did during two out of three Hinge dates last week, oops)
This book and doctrine moved me, inspired me, and humbled me. I really think that Latter-Day Saint belief regarding redemption of the dead is some of our most beautiful theology. Excited to check out many of the sources referenced by Harris throughout. Watch out next time you see me because I might infodump about this topic (as I did during two out of three Hinge dates last week, oops)
January 7, 2025
The BYU Maxwell Institute has followed up their previous series of Brief Theological Introductions to the Book of Mormon with a similar series focused on Themes in the Doctrine and Covenants. I’ve been excited about them since I heard about them a couple years ago at a Global Mormon Studies conference, so I was very happy when I got my set last month. The first one that I read was the one on Redeeming the Dead by Amy Harris, and I enjoyed it.
It’s a small book (about 100 pages and small dimensions), but goes through a series of discussions about redeeming the dead, using texts from the Doctrine and Covenants as the centerpoints of discussion. Compared to the brief theological introductions to the Book of Mormon series, so far these books have tended to be more devotional in approach to the topics, but still rely on incorporating scholarship to theological readings of the scriptures to reveal insights. For example, in this volume, Harris draws extensively on the work of Philip Barlow, especially his piece “To Mend Fractured Reality: Joseph Smith’s Project,” as a framework for understanding the development of salvation of the dead in Joseph Smith’s context. She also draws on a variety of scholarly studies of the topic, such as Samuel Morris Brown’s In Heaven as it is on Earth and Jonathan Stapley’s Power of Godliness, and even the Brief Theological Introductions to the Book of Mormon. She also draws extensively on the teachings of leaders of the Church, such as Dallin H. Oaks, Jeffrey R. Holland, Chieko Okazaki, etc.
One thought that really stood out to me from Harris is that redeeming the dead through ordinance work like baptisms for the dead was always part of the plan. As Joseph Smith wrote, salvation for the unbaptized dead was offered “according to the ordinance which God has prepared for their salvation from before the foundation of the world” (D&C 128:8). Amy Harris suggests that because of this, “baptism for the dead … was not a fix-it for a theological gap in the divine plan of salvation, but a precondition of the earth’s creation” (p. 16). It makes sense that God would want to offer salvation to everyone, even while recognizing the limitations of mortal life have made it unlikely that the majority of the human family would have a solid shot at exaltation if limited to life. I just hadn’t thought of it specifically that way before.
I also appreciated that the book didn’t just dwell on metaphysics and history of redemption for the dead, but also took the time to discuss ways in which the doctrine of redeeming the dead can positively affect day-to-day living. That type of discussion is, unfortunately, something that tends to get overlooked in theological discussions. For example, Harris writes that “redeeming the dead is not just for the future, it is about relationships now and forever.” This is because “the doctrine of the redemption of the dead contains a relational component that provides an essential corrective. Celestial glory is only possible with each other” (p. 65). If our goal is to create a network of eternal, heavenly relationships, we need to start working on our relationships now. She demonstrates this in the relationship between Orson Pratt and his brother Parley Pratt, who had a falling out for an extended period, but the rift began to heal as Orson engaged in family history and reached out to share with Parley.
In addition, beyond just reflecting on the text of the Doctrine and Covenants, Harris’s work looks at developments that have not been included in the scriptures. Examples include Wilford Woodruff’s 1894 revelation and modern technological improvements to the family history wing of the Church. She also wrestles with some of the more uncomfortable aspects of family history research, such as dealing with the knowledge of slavery, rape, or ethnic conflicts in our family history. (I haven’t seen a lot of that type of discussion and the ways in which family history work can help with healing beforehand, so it was nice to see some of that here.)
Redeeming the Dead by Amy Harris was a worthwhile read that I would recommend to members of the Church and scholars looking to gain their bearings in the theological underpinnings of redemption for the dead.
It’s a small book (about 100 pages and small dimensions), but goes through a series of discussions about redeeming the dead, using texts from the Doctrine and Covenants as the centerpoints of discussion. Compared to the brief theological introductions to the Book of Mormon series, so far these books have tended to be more devotional in approach to the topics, but still rely on incorporating scholarship to theological readings of the scriptures to reveal insights. For example, in this volume, Harris draws extensively on the work of Philip Barlow, especially his piece “To Mend Fractured Reality: Joseph Smith’s Project,” as a framework for understanding the development of salvation of the dead in Joseph Smith’s context. She also draws on a variety of scholarly studies of the topic, such as Samuel Morris Brown’s In Heaven as it is on Earth and Jonathan Stapley’s Power of Godliness, and even the Brief Theological Introductions to the Book of Mormon. She also draws extensively on the teachings of leaders of the Church, such as Dallin H. Oaks, Jeffrey R. Holland, Chieko Okazaki, etc.
One thought that really stood out to me from Harris is that redeeming the dead through ordinance work like baptisms for the dead was always part of the plan. As Joseph Smith wrote, salvation for the unbaptized dead was offered “according to the ordinance which God has prepared for their salvation from before the foundation of the world” (D&C 128:8). Amy Harris suggests that because of this, “baptism for the dead … was not a fix-it for a theological gap in the divine plan of salvation, but a precondition of the earth’s creation” (p. 16). It makes sense that God would want to offer salvation to everyone, even while recognizing the limitations of mortal life have made it unlikely that the majority of the human family would have a solid shot at exaltation if limited to life. I just hadn’t thought of it specifically that way before.
I also appreciated that the book didn’t just dwell on metaphysics and history of redemption for the dead, but also took the time to discuss ways in which the doctrine of redeeming the dead can positively affect day-to-day living. That type of discussion is, unfortunately, something that tends to get overlooked in theological discussions. For example, Harris writes that “redeeming the dead is not just for the future, it is about relationships now and forever.” This is because “the doctrine of the redemption of the dead contains a relational component that provides an essential corrective. Celestial glory is only possible with each other” (p. 65). If our goal is to create a network of eternal, heavenly relationships, we need to start working on our relationships now. She demonstrates this in the relationship between Orson Pratt and his brother Parley Pratt, who had a falling out for an extended period, but the rift began to heal as Orson engaged in family history and reached out to share with Parley.
In addition, beyond just reflecting on the text of the Doctrine and Covenants, Harris’s work looks at developments that have not been included in the scriptures. Examples include Wilford Woodruff’s 1894 revelation and modern technological improvements to the family history wing of the Church. She also wrestles with some of the more uncomfortable aspects of family history research, such as dealing with the knowledge of slavery, rape, or ethnic conflicts in our family history. (I haven’t seen a lot of that type of discussion and the ways in which family history work can help with healing beforehand, so it was nice to see some of that here.)
Redeeming the Dead by Amy Harris was a worthwhile read that I would recommend to members of the Church and scholars looking to gain their bearings in the theological underpinnings of redemption for the dead.
February 2, 2025
A thoughtful reflection on the beautiful doctrine of redeeming the dead in the revelations contained in the Doctrine and Covenants. I have at times struggled with this doctrine, because like Judas asked Jesus, why spend so much time and effort that could be better spent assisting the living, those whose needs appear more immediate? I still believe that this question does need wrestling with, but this book clearly outlines how important and redemptive the work for the dead is. The focus of the book is on building relationships with our forebears, strongly focusing on the scripture in Malachi that I remember from primary days: "the hearts of the children turn to their fathers." I wanted to outline a few of my favorite points from the book.
The need to go beyond just a name. That is often what family history work is reduced to-- we need to get through as many as possible, right? So let's make it as efficient as possible. She demonstrates with numbers that this is clearly impossible at current rates, but it misses the point. It reminded me of a critique of family history work that I came upon in my other reading, "The Faith of a Heretic":
"Here is a wonderful example of religious charity coupled with thoughtlessness about the character of God. What would God have to be like if he let eternal bliss depend on the efficiency of human office workers?"
The whole time I was reading this book, I thought how great an answer Harris gives to this! Family History work requires us to build relationships with people very different from ourselves, and by so doing participating in their own salvation. It isn't meant to be a barrier to that. In our individualistic society, we think we can get there on our own, but Mormon doctrine shows that exaltation is a family matter. We won't get there without everyone.
Harris concludes, "Learning to see the work of temples and family history through that theological lens will stand as a bulwark against our era's tendency to objectify the dead, either as chess pieces manipulated to demonstrate our righteousness or as vehicles we use to assert our individual identity."
I also liked Harris's acknowledgement that we will come face to face with sins and wickedness of our forebears. She illustrates this when she introduced her students to slave accounting books, that she calls "unholy records." Our redemptive work is making those records used for good, by connecting the living again to the dead. She has another memorable phrase pulled from a general authority, that our ancestors walked through "muddy waters." In some ways, the Disney movie Encanto which follows a reconciliation of a family where real harms had been done and were unresolved. This extends that even further past our living relatives to those who are dead. The sins of past generations don't mean we condemn them, but we work with them to bring salvation to all of God's children.
I also liked Harris's observation that when it comes to family history, individuals are only identifiable by their relationships to others. That's how you distinguish between two John Doe's-- they will have different parents, different children, different spouses. The spiritual significance of that is profound to think on too, how we are defined by our relationships.
Definitely gives me a lot to wrestle with. I have been recently transcribing Revolutionary War pension documents through the National Archives, as something meaningful to do that isn't a time waster and also something that I can do when I don't want to be stressed about work. It's very relaxing and helps me not focus on myself. But it can go further than that, as it can be an exercise in relationships and redemption.
The need to go beyond just a name. That is often what family history work is reduced to-- we need to get through as many as possible, right? So let's make it as efficient as possible. She demonstrates with numbers that this is clearly impossible at current rates, but it misses the point. It reminded me of a critique of family history work that I came upon in my other reading, "The Faith of a Heretic":
"Here is a wonderful example of religious charity coupled with thoughtlessness about the character of God. What would God have to be like if he let eternal bliss depend on the efficiency of human office workers?"
The whole time I was reading this book, I thought how great an answer Harris gives to this! Family History work requires us to build relationships with people very different from ourselves, and by so doing participating in their own salvation. It isn't meant to be a barrier to that. In our individualistic society, we think we can get there on our own, but Mormon doctrine shows that exaltation is a family matter. We won't get there without everyone.
Harris concludes, "Learning to see the work of temples and family history through that theological lens will stand as a bulwark against our era's tendency to objectify the dead, either as chess pieces manipulated to demonstrate our righteousness or as vehicles we use to assert our individual identity."
I also liked Harris's acknowledgement that we will come face to face with sins and wickedness of our forebears. She illustrates this when she introduced her students to slave accounting books, that she calls "unholy records." Our redemptive work is making those records used for good, by connecting the living again to the dead. She has another memorable phrase pulled from a general authority, that our ancestors walked through "muddy waters." In some ways, the Disney movie Encanto which follows a reconciliation of a family where real harms had been done and were unresolved. This extends that even further past our living relatives to those who are dead. The sins of past generations don't mean we condemn them, but we work with them to bring salvation to all of God's children.
I also liked Harris's observation that when it comes to family history, individuals are only identifiable by their relationships to others. That's how you distinguish between two John Doe's-- they will have different parents, different children, different spouses. The spiritual significance of that is profound to think on too, how we are defined by our relationships.
Definitely gives me a lot to wrestle with. I have been recently transcribing Revolutionary War pension documents through the National Archives, as something meaningful to do that isn't a time waster and also something that I can do when I don't want to be stressed about work. It's very relaxing and helps me not focus on myself. But it can go further than that, as it can be an exercise in relationships and redemption.
February 13, 2025
An important book that shows how salvation and redemption are not individual efforts but are fundamentally relational. In that sense, the book is a firm rebuttal of rugged individualism and the Protestant ethic that has permeated American religious culture, including our own church, for some time. Harris convincingly argues against such notions by stating “when we help someone else record family information or take a friends family name with us to the temple, when we record a grandparent’s biography, or when we stop and think about what a census tells us about a persons life, we are participating in redeeming the dead. Those are the moments when we pause in gratitude for Christ’s atonement that provides universal salvation, for complete healing. We redeem the dead as they redeem us from our self-centeredness. We subsequently can turn our compassionate hearts to meaningful relationships with the living. In the process we understand better the love and power of our heavenly parents that makes all relationships rugged for eternity.” (106)
At another point she mentions that, very optimistically, only 0.075% of anyone who has ever lived has had temple work done for them. And yet, even if we haven’t done genealogy work ourselves, by learning of those who have died and making connections, we turn our hearts towards them in compassion. Even if there are countless unidentifiable persons in the past, “their proxy work might have to wait, but redemptive relationships need not.” (102)
Indeed, such a work as family history work will never be completed simply by human efforts. And yet, by participating in the work, we show to God our compassionate intent to serve. “They gave us life; they gave us a history” (67). They gave us who we are, inclusive of our positive genetic traits as well as humbling generational traumas. We are not mere individuals, we are the culmination of those who have come before us. By engaging in the work, we turn our hearts to them, establishing a relationship with them. This relationship is redemptive.
Christ’s sacrifice for man is relational. It couldn’t have happened without us. We wouldn’t be alive without relationships. We wouldn’t survive without relationships. We cannot be saved without relationships. We cannot be redeemed without relationships. There is truly nothing one can do and claim they did it individually. The work of salvation is a collective, relational, communal effort, and it has been from the beginning, and will ever be so to the end.
At another point she mentions that, very optimistically, only 0.075% of anyone who has ever lived has had temple work done for them. And yet, even if we haven’t done genealogy work ourselves, by learning of those who have died and making connections, we turn our hearts towards them in compassion. Even if there are countless unidentifiable persons in the past, “their proxy work might have to wait, but redemptive relationships need not.” (102)
Indeed, such a work as family history work will never be completed simply by human efforts. And yet, by participating in the work, we show to God our compassionate intent to serve. “They gave us life; they gave us a history” (67). They gave us who we are, inclusive of our positive genetic traits as well as humbling generational traumas. We are not mere individuals, we are the culmination of those who have come before us. By engaging in the work, we turn our hearts to them, establishing a relationship with them. This relationship is redemptive.
Christ’s sacrifice for man is relational. It couldn’t have happened without us. We wouldn’t be alive without relationships. We wouldn’t survive without relationships. We cannot be saved without relationships. We cannot be redeemed without relationships. There is truly nothing one can do and claim they did it individually. The work of salvation is a collective, relational, communal effort, and it has been from the beginning, and will ever be so to the end.
December 10, 2025
There are novel (to me) delightful insights which I have found to be the case with each book in this series. New. Enlightening. Faith-extending. Profound.
Highly recommend.
Some novel-to-me notions (in my own words and here only briefly noted. So much more could be said):
• Which came first, baptism or baptism for the dead? The question assumes a false dichotomy. Both were conceived from the foundation of the world. Refer to DC 128:5.
• Is salvation an individual matter (only)? No. Certainly it is an individual matter and it is also a community matter in as much as ordinances are necessary and a physical body is necessary. Refer to DC 128:15.
• Why are ordinances necessary? Ordinances are a means by which the Atonement is dispensed, applied, and sealed upon its recipient. Refer to DC 84:19-20 and 128:8.
• Why is a physical body necessary? There is something about the material (and the spiritual) which is necessary to a fullness. Refer to DC 93:33-34 and 128:13-14
• Why is recording ordinances necessary? There seems to be something about the material which enables sealing or makes it operational and efficacious. Refer to DC 128:3-9.
• Information gathered from “unholy records” may enable sacred works thereby redeeming the record (in a rough sense) and importantly redeeming those (so recorded) from the unholy acts associated with those records.
Highly recommend.
Some novel-to-me notions (in my own words and here only briefly noted. So much more could be said):
• Which came first, baptism or baptism for the dead? The question assumes a false dichotomy. Both were conceived from the foundation of the world. Refer to DC 128:5.
• Is salvation an individual matter (only)? No. Certainly it is an individual matter and it is also a community matter in as much as ordinances are necessary and a physical body is necessary. Refer to DC 128:15.
• Why are ordinances necessary? Ordinances are a means by which the Atonement is dispensed, applied, and sealed upon its recipient. Refer to DC 84:19-20 and 128:8.
• Why is a physical body necessary? There is something about the material (and the spiritual) which is necessary to a fullness. Refer to DC 93:33-34 and 128:13-14
• Why is recording ordinances necessary? There seems to be something about the material which enables sealing or makes it operational and efficacious. Refer to DC 128:3-9.
• Information gathered from “unholy records” may enable sacred works thereby redeeming the record (in a rough sense) and importantly redeeming those (so recorded) from the unholy acts associated with those records.
June 24, 2025
I want to say Harris provides a fresh perspective on the concept of redeeming the dead, but it's not so much a fresh perspective as it is a convincing restatement of what you already know. This can seem though, like a fresh perspective and, frankly, it's a distinction without a difference. The end result is the same. Most readers will walk away with a restored appreciation for the deep connective roots running beneath baptism for the dead and sealing. These roots, Harris emphasizes, do not merely connect the living to the dead in some future life and time, but now, and in the past as well. Moreover, these roots also connect the living to the living in the here and now.
So at its core, this volume is about human links and communities -- not just of believers, but of all people, universally. Harris argues this powerfully and with conviction. This is a special, if not perfect, book.
So at its core, this volume is about human links and communities -- not just of believers, but of all people, universally. Harris argues this powerfully and with conviction. This is a special, if not perfect, book.
November 1, 2025
This is an excellent book and if there were more stars to give, I would give them. Harris ties together the many scriptures (there are more than you might have noticed) that apply to redeeming the dead in the Doctrine and Covenants and elsewhere and applying their principles to this essential doctrine unique to The Church of Jesus Christ of Latter-day Saints. She also points out what was happening historically when revelations were given. I took this book slowly, trying to let the ideas distill upon my soul, and I plan to read it again soon. The doctrine of the redemption of the dead has always resonated with me, but I think this book would be valuable even, perhaps especially, to those who have not already experienced the Spirit of Elijah and the great blessings of working in this part of the vineyard.
May 17, 2025
Wow! I’d give this one six stars if I could. Amy Harris blew me a way with this one. Talk about putting things into perspective! I’ve loved Family History for years. Now I see it for what it really is!!
April 22, 2025
One of my favorites in the series so far, loved it!
July 17, 2025
A fascinating overview of how the doctrine of redeeming the dead is interwoven in the pages and spirit of the Doctrine of Covenants.
November 16, 2025
4-1/2 stars
Displaying 1 - 11 of 11 reviews