1. Baptism, specifically Baptism for the Dead.
2. Ordination and associated Endowments in the Priesthood.
3. Marriage Ceremonies.
4. Other Sealing Ordinances.
As will be understood from what has been already written, each of these ceremonies or ordinances may be performed either for the living, present in person, or for the dead who are represented each by an individual living proxy. The living are but few compared with the dead; and it follows of necessity that the ordinance-work for the departed exceeds by a great preponderance that done for the living. The temples of today are maintained largely for the benefit and salvation of the uncounted dead.
BAPTISM FOR THE DEAD
As demonstrated in the preceding pages, the law of baptism is of universal application; in short, baptism is required of all who have lived to the age of accountability. Only those who die in infancy are exempt. Children, having no sin to expiate, and being unable to comprehend the nature of the baptismal obligation, are not to be baptized while living, nor is the ordinance to be performed for them should they die before reaching a responsible age and state. As to the child's part in the heritage of mortality incident to the transgression of Adam, the atonement of Christ is of full effect, and the redemption of the child is assured.[[1]] Regarding the general applicability of the law prescribing baptism as essential to salvation, the scriptures make no distinction between the living and the dead. The atoning sacrifice of Christ was offered, not only for the few who lived upon the earth while He was in the flesh, nor for those alone who were born in mortality after His death, but for all inhabitants of earth then past, present, and future. He was ordained of the Father to be a judge of both quick and dead;[[2]] He is Lord alike of living and dead,[[3]] as men speak of dead and living, though all live unto Him.[[4]]
Among the pernicious dogmas taught by a perverted and mis-called Christianity, is the heinous doctrine that never-ending punishment or interminable bliss, unchanging in kind or degree, shall be the destiny of every soul,—the award being made according to the condition of that soul at the time of bodily death; a life of sin being thus nullified by a death-bed repentance, and a life of honor, if unmarked by the ceremonies of established sects, being followed by the tortures of hell without a possibility of relief. Such a dogma is to be ranked with the dread heresy which proclaims the condemnation of innocent babes who have not been sprinkled by man's assumed authority. In the justice of God no soul shall be finally condemned under a law of which he has had no chance to learn. True, eternal punishment has been decreed as the lot of the wicked; but the real meaning of the punishment so decreed has been made known by the Lord Himself.[[5]] Eternal punishment is God's punishment; endless punishment is His; for "Endless" and "Eternal" are among His names, and the words are descriptive of His attributes. No soul will be punished for sin beyond the time requisite to work the needed reformation and to vindicate justice, for which ends alone punishment is imposed. And no one will be eligible to enter any kingdom of glory in the abode of the blessed to which he is not entitled through obedience to law.
It follows as a plain necessity that the Gospel must be proclaimed in the spirit world; and that such ministry is provided for, the scriptures abundantly prove. Peter, defining the mission of the Redeemer, thus declares this solemn truth: "For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."[[6]] As already shown, the inauguration of this work among the dead was wrought by Christ in the interval between His death and resurrection.
In his first epistle to the Saints in Corinth, Paul presents a brief yet comprehensive treatment of the doctrine of the resurrection,—a subject which at that time and among those to whom he wrote, had given rise to much contention and debate;[[7]] and, having shown that through Christ the resurrection of the dead had been made possible, and that in due course all mankind shall be redeemed from bodily death, the apostle asks, "Else what shall they do which are baptized for the dead, if the dead rise not at all? why then are they baptized for the dead?"[[8]] As the question is put by way of finality and climax to the preceding argument, it is evident that the subject so introduced was no new or strange doctrine, but on the contrary, one with which the people addressed must have been familiar, and which to them required no argument. Baptism for the dead was, therefore, both known as a principle and practised as an ordinance in apostolic times. That the practise was continued in some form for a century or more after the apostles had passed from the earth is evidenced by numerous passages in the writings of the early Christian Fathers, and by later authorities on ecclesiastical history.