Abstract: This article offers evidence that at least some Book of Mormon authors may have understood the potential for post-mortal preaching of the gospel. Indeed, they may have recognized that the future Book of Mormon would be a tool to spread the gospel not only among the living but also among those in the spirit world. Prophecies about the message of the Book of Mormon and the restored gospel being for all mankind may have broader scope than previously recognized, with application on both sides of the veil.

One of the most distinctive doctrines in The Church of Jesus Christ of Latter-day Saints is that of the redemption of the dead, including the concepts of Christ preaching the gospel to those in the spirit world during the three days His body was in the tomb, baptism for the dead, and temple ordinances for the dead. Though such doctrines and practices have been widely criticized by other Christian groups, there is now substantial evidence that some early Christians also believed that post-mortal evangelization was possible.1 Likewise, there is significant support for vicarious baptism for the dead in at least part of [Page 102]early Christianity.2 Latter-day Saints generally see these doctrines and practices as an indication of God’s mercy and fairness, and cherish these elements as a beautiful and vital part of the Restoration.

One frequently encountered conundrum, though, is why the key volume of scripture of the Restoration, the Book of Mormon, is silent on the possibility of evangelization among the dead. Its teachings seem to many to teach nothing but heaven or hell, with those who die in a state of wickedness doomed to suffer in hell. This puzzle has been addressed in various ways, such as suggesting that these grand doctrines of the Restoration were not yet known to Book of Mormon prophets. But if known to at least some early Christians, why would the Nephites not also learn of the Lord’s tender mercies toward all men?

On the other hand, in the complex Book of Mormon is clear evidence that the various authors are truly different people with difference voices and differing levels of knowledge of or interest in various topics.3 For example, A. Keith Thompson suggests that King Benjamin may not yet have had the time or the ability to read the small plates of Nephi that he had inherited from Amaleki while serving as king. Thus, in King Benjamin’s beautiful sermon in Mosiah 2–4, he does not seem to be aware of information that Nephi and Jacob had revealed regarding the resurrection of all mankind and the name of the Messiah. In fact, tracing the doctrine of the resurrection in the Book of Mormon reveals a “subtle d...