It is impossible to describe the joy, the overwhelming happiness of doing something for someone else that he cannot do for himself. Imagine that an ancestor, someone that you once knew very well, waiting in the spirit world for his temple ordinance work to be completed for him. What greater act of kindness could you show than to do or at least begin the process of doing all the ordinance work for him in the temples of God that are necessary for the joy of his exaltation? I have felt the peace that comes after doing work for my kindred dead, and I feel that dong for our kindred dead what they cannot do for themselves is similar to waht the savior did for us all by suffering the Atonement. The link below will be more helpful as you ponder baptisms for the dead and all the other temple ordinances.  Blessings, Gar
Teachings of the Prophet Joseph Smith
Doing Temple Work for the Dead
The doctrine of salvation for the dead shows the greatness of God’s wisdom and compassion.
“All those who have not had an opportunity of hearing the Gospel, and being administered unto by an inspired man in the flesh, must have it hereafter, before they can be finally judged.â€5
“It is no more incredible that God should save the dead, than that he should raise the dead.
“There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirits of the dead; that is by the power and authority of the Priesthood—by binding and loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation.
“This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties and distresses. For illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they have been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature.
“One dies and is buried, having never heard the Gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become the partaker of glory and the other be consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers ‘none.’ …
“This doctrine presents in a clear light the wisdom and mercy of God in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those Saints who neglect it in behalf of their deceased relatives, do it at the peril of their own salvation.â€6
In December 1840 Joseph Smith wrote to members of the Quorum of the Twelve and other priesthood leaders who were serving missions in Great Britain: “I presume the doctrine of ‘baptism for the dead’ has ere this reached your ears, and may have raised some inquiries in your minds respecting the same. I cannot in this letter give you all the information you may desire on the subject; but … I would say that it was certainly practiced by the ancient churches; and St. Paul endeavors to prove the doctrine of the resurrection from the same, and says, ‘Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?’ [1 Corinthians 15:29.]
“I first mentioned the doctrine in public when preaching the funeral sermon of Brother Seymour Brunson; and have since then given general instructions in the Church on the subject. The Saints have the privilege of being baptized for those of their relatives who are dead. … Without enlarging on the subject, you will undoubtedly see its consistency and reasonableness; and it presents the Gospel of Christ in probably a more enlarged scale than some have imagined it.â€7
We become saviors on Mount Zion by performing sacred ordinances for the dead.
“If we can, by the authority of the Priesthood of the Son of God, baptize a man in the name of the Father, of the Son, and of the Holy Ghost, for the remission of sins, it is just as much our privilege to act as an agent, and be baptized for the remission of sins for and in behalf of our dead kindred, who have not heard the Gospel, or the fullness of it.â€8
“The Bible says, ‘I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers to the children, and the hearts of the children to the fathers, lest I come and smite the earth with a curse.’ [Malachi 4:5–6.]
“Now, the word turn here should be translated bind, or seal. But what is the object of this important mission? or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the Gospel to be established, the Saints of God gathered, Zion built up, and the Saints to come up as saviors on Mount Zion [see Obadiah 1:21].
“But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations and sealing powers upon their heads, in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah. …
“The Saints have not too much time to save and redeem their dead, and gather together their living relatives, that they may be saved also, before the earth will be smitten, and the consumption decreed falls upon the world.
“I would advise all the Saints to go to with their might and gather together all their living relatives to [the temple], that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth; and if the whole Church should go to with all their might to save their dead, seal their posterity, and gather their living friends, and spend none of their time in behalf of the world, they would hardly get through before night would come, when no man can work.â€9
“There is baptism, etc., for those to exercise who are alive, and baptism for the dead who die without the knowledge of the Gospel. … It is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, the same as you have gone through to save yourselves. …
“… There should be a place where all nations shall come up from time to time to receive their endowments; and the Lord has said this shall be the place for the baptisms for the dead. Every man that has been baptized and belongs to the kingdom has a right to be baptized for those who have gone before; and as soon as the law of the Gospel is obeyed here by their friends who act as proxy for them, the Lord has administrators there to set them free. A man may act as proxy for his own relatives; the ordinances of the Gospel which were laid out before the foundations of the world have thus been fulfilled by them, and we may be baptized for those whom we have much friendship for.â€10
“All those who die in the faith go to the prison of spirits to preach to the dead in body, but they are alive in the spirit; and those spirits preach to the spirits [who are in prison] that they may live according to God in the spirit, and men do minister for them in the flesh; … and they are made happy by these means [see 1 Peter 4:6].
Therefore, those who are baptized for their dead are the saviors on Mount Zion, and they must receive their washings and their anointings for their dead the same as for themselves.â€11
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