Mormons baptizing Jews, but why not others?

Question

I am kind of new to Utah, and this kind of struck me funny how the Mormons baptize dead Jewish people. I have a couple honest questions on this...if you have any good answers, please let me know! I have already read another question related to this, and it seems that the bible sanctions this activity.

1. What benefit do the Mormons get from this? Is it to boost their church enrollment numbers? I don't see why this would be helpful, except to make them look like a more dominant religion than the cult that they are. I say cult because I think it takes a lot longer than a couple hundred years to become "mainstream".

2. Do they do this to other people? Say athiests or agnostics? Why, or why not?

Thank you for your time. To help you help me, know that I am not a believer in organized religion...I personally think it is the biggest scam on Earth, but that is my belief. Please don't be biased against me for that? My questions are out of honest curiosity.

For Larry:

http://archives.cnn.com/2002/US/West/12/10/baptizing.the.dead.ap/

This is one of many links. Google it if you wish...it is something of a controversy here. They say they will stop, because people file complaints, and then it is found that they have done more after death baptizims.

Answer 1

I'd be one pissed ghost if I found out my jew body got baptized after my death.
And I'm already a giant ***** not dead, I could only imagine how exorcist devilish I'd get after death.

Answer 2

have you ever asked yourself the question- "What happens to all the people who didn't get christened or baptized, do they go straight to hell? Even babies?" The scriptures teach that unless a man be born of water and of the spirit he cannot enter the kingdom of God. Hence according to most religions, a lot of people must end up in hell, innocent or not. Do you actually believe that babies are born in sin like some churches teach?

Those who did not have the opportunity to receive the gospel of Jesus Christ in this life will be given the opportunity in the next. As they no longer have a body, people can act as proxies for them here on here and be baptized on their behalf. It is up to them whether or not they accept this proxy baptism. Mormons do this for all their ancestors regardless of their religious affiliation. Baptism is only acceptable when performed by someone holding the correct authority. That is why Jesus went to John the Baptist to be baptized. He held the correct authority. Jesus also wanted to set the example that we should all be baptized.

Answer 3

1. I think the idea that they take this thing seriously.... will somehow make them look as if they really believe in their doctrine. This will probably raise curiosity from outsiders, which will indirectly boost their membership. But I guess you dont get these kind of answers from them, it is probably in their twisted doctrine.

2. dont know, dont think so.... losing the exclusiveness will make it more scam-like

by the way, you can always add me at my MSN, which I will be more than happy to investigate answers..

[e-mail]

Answer 4

we dont count dead people in "our enrollment" as you put it. The LDS church is all over the world so in answer to your question the Mormons do not only baptize Jews. I am hispanic and I was baptized. go to lds.org to see what countries the lds church is in. or mormon.org

Answer 5

what the hell. if this is true im flyin my *** to utah to have some words with them. how dare they baptize someone who clearly did not wish to have it done. if they ever did that to anyone if my family i might just have to kill them.

Answer 6

So, then you, too, think the pentecostals are a cult?

Answer 7

they even baptized Hitler. go figure?

Answer 8

Sorry this is so long, but a question like this takes space and time to answer correctly.OK, here it is plain and simple, Temple work is done for people who have died yes. They are baptized, confirmed, and endowed in sacred temple ceremonies. We believe that life continues after you die. That those that have past on are taught the gospel and they have the right to accept it or reject it just the same as in this life. The key is that some have not had the opportunity to here the gospel and to accept or reject it. Thus Heavenly Father in His infinate wisdom had a plan. Yes you are correct that it does talk about it in the Bible. I myself find it amazing that people have such a hard time accepting something that was practiced long ago and can't seem to accept it now, but that would mean you would have to admit that The Church of Jesus Christ of Latter Day Saints holds those sacred keys in order to do those things. Why can't people believe that GOD does talk and counsel his children today through a Prophet called of GOD. Why would God be any different today when we obviously need him so much more. Then back in the days of Noah and Moses. Well He is not different, he guides us today, will tomorrow and will continue until the end. Now back to the baptisms, most of the names that have the work done for them, come from families who have accepted the gospel and understand the importance of having the temple work performed. It is called geneology and our members feel very strongly about making sure our families are united for all time and eternity, why.... because unlike all other religions we do believe that families are centeral to GODs plan. That families are forever and we want to make sure that they have every opportunity to accept Jesus Christ as their Savior and to apply his atoning powers in thier lives. I might ask you, should someone who lived in a place where there was never any knowledge of God be denied the opportunity of those blessings just because he didn't live in the right country? No that is not how God works. How do you think man can be judged fairly when some have never heard the gospel? They can't. Most other names that have the work done for them are from hundreds of years ago, as people work to connect the family lines that have already been submitted by family. I recently did the work for a woman from the 1700's. I would also ask, why does it matter what we do, the person is dead. Most people think that is the end and it doesn't matter anymore so really what's the big deal. Then again that is the point what if we're really the true Church restored here on earth with all the keys of the Priesthood brought back by GOD the Father and His Sone Jesus Christ. That's a tough one HUH? I don't claim to know everything, I continue to learn and grow in my testimony, but..... I do know without a shadow of a doubt that The Church of Jesus Christ of Latter Day Saints is true. It makes sense and clarifies alot of misunderstandings from incorrect translations of the Bible. It Testifies of Jesus Christ great mission and the infinate love of God for all his children. I know that my family is sealed together forever. That when I die I will be greeted by loved one who have past from this mortal realm and that death is not the end. I live my life trying to be good, serving my neighbors and loving my children and raising them to have morals and integrity. You are welcome to think it is a scam, that's fine I don't force my religion on anyone. I will say that if you really want to know more read the links that I post, the info is acurate from someone who is a member of the church. You will get alot of anti-Mormon info and links and they take half truths and mix it with alot of lies. I hope that you find the answers that you are looking for.

Boyd K. Packer, “The Redemption of the Dead,” Ensign, Nov. 1975, 97
I have reason, my brother and sisters, to feel very deeply about the subject that I have chosen for today, and to feel more than the usual need for your sustaining prayers, because of its very sacred nature.

When the Lord was upon the earth He made it very clear that there was one way, and one way only, by which man may be saved. “I am the way, the truth, and the life: no man cometh unto the Father, but by me.” (John 14:6.) To proceed on that way, these two things emerge as being very fixed. First, in His name rests the authority to secure the salvation of mankind. “For there is none other name under heaven given … whereby we must be saved.” (Acts 4:12.) And next, there is an essential ordinance—baptism—standing as a gate through which every soul must pass to obtain eternal life.

The Lord was neither hesitant nor was He apologetic in proclaiming exclusive authority over those processes, all of them in total, by which we may return to the presence of our Heavenly Father. This ideal was clear in the minds of His apostles also, and their preaching provided for one way, and one way only, for men to save themselves.

Over the centuries men saw that many, indeed most, never found that way. This became very hard to explain. Perhaps they thought it to be generous to admit that there are other ways. So they tempered or tampered with the doctrine.

This rigid emphasis on “one Lord and one baptism,” was thought to be too restrictive, and too exclusive, even though the Lord Himself had described it as being narrow, for, “Strait is the gate, and narrow is the way, which leadeth unto life.” (Matt. 7:14.)

Since baptism is essential there must be an urgent concern to carry the message of the gospel of Jesus Christ to every nation, kindred, tongue, and people. That came as a commandment from Him.

His true servants will be out to convert all who will hear to the principles of the gospel and they will offer them that one baptism which He proclaimed as essential. The preaching of the gospel is evident to one degree or another in most Christian churches. Most, however, are content to enjoy whatever they can gain from membership in their church without any real effort to see that others hear about it.

The powerful missionary spirit and the vigorous missionary activity in The Church of Jesus Christ of Latter-day Saints becomes a very significant witness that the true gospel and that the authority are possessed here in the Church. We accept the responsibility to preach the gospel to every person on earth. And if the question is asked, “You mean you are out to convert the entire world?” the answer is, “Yes. We will try to reach every living soul.”

Some who measure that challenge quickly say, “Why, that’s impossible! It cannot be done!”

To that we simply say, “Perhaps, but we shall do it anyway.”

Against the insinuation that it cannot be done, we are willing to commit every resource that can be righteously accumulated to this work. Now, while our effort may seem modest when measured against the challenge, it is hard to ignore when measured against what is being accomplished, or even what is being attempted, elsewhere.

Presently we have over 21,000 missionaries serving in the field—and paying for the privilege. And that’s only part of the effort. Now I do not suggest that the number should be impressive, for we do not feel we are doing nearly as well as we should be. And more important than that, any one of them would be evidence enough if we knew the source of the individual conviction that each carries.

We ask no relief of the assignment to seek out every living soul, teach them the gospel, and offer them baptism. And we’re not discouraged, for there is a great power in this work and that can be verified by anyone who is sincerely inquiring.

Now there is another characteristic that identifies His Church and also has to do with baptism. There is a very provoking and a very disturbing question about those who died without baptism. What about them? If there is none other name given under heaven whereby man must be saved (and that is true), and they have lived and died without even hearing that name, and if baptism is essential (and it is), and they died without even the invitation to accept it, where are they now?

That is hard to explain. It describes most of the human family.

There are several religions larger than most Christian denominations, and together they are larger than all of them combined. Their adherents for centuries have lived and died and never heard the word baptism. What is the answer for them?

That is a most disturbing question. What power would establish one Lord and one baptism, and then allow it to be that most of the human family never comes within its influence? With that question unanswered, the vast majority of the human family must be admitted to be lost, and against any reasonable application of the law of justice or of mercy, either. How could Christianity itself be sustained?

When you find the true church you will find the answer to that disturbing question.

If a church has no answer for that, how can it lay claim to be His Church? He is not willing to write off the majority of the human family who were never baptized.

Those who admit in puzzled frustration that they have no answer to this cannot lay claim to authority to administer to the affairs of the Lord on the earth, or to oversee the work by which all mankind must be saved.

Since they had no answer concerning the fate of those who had not been baptized, Christians came to believe that baptism itself was not critical in importance, and that the name of Christ may not be all that essential. There must, they supposed, be other names whereby man could be saved.

The answer to that puzzling challenge could not be invented by men, but was revealed. I underline the word revealed. Revelation too is an essential characteristic of His Church. Communication with Him through revelation was established when the Church was established. It has not ceased and it is constant in the Church today.

As I address myself to the question of those who died without baptism, I do so with the deepest reverence, for it touches on a sacred work. Little known to the world, we move obediently forward in a work that is so marvelous in its prospects, transcendent above what man might have dreamed of, supernal, inspired, and true. In it lies the answer.

In the earliest days of the Church the Prophet was given direction through revelation that work should commence on the building of a temple, akin to the temples that had been constructed anciently. There was revealed ordinance work to be performed there for the salvation of mankind.

Then another ancient scripture, ignored or overlooked by the Christian world in general, was understood and moved into significant prominence: “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 Cor. 15:29.)

Here then, was the answer. With proper authority an individual could be baptized for and in behalf of someone who had never had the opportunity. That individual would then accept or reject the baptism, according to his own desire.

This work came as a great reaffirmation of something very basic that the Christian world now only partly believes: and that is that there is life after death. Mortal death is no more an ending than birth was a beginning. The great work of redemption goes on beyond the veil as well as here in mortality.

The Lord said, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.” (John 5:25.)

On October 3, 1918, President Joseph F. Smith was pondering on the scriptures, including this one from Peter: “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.” (1 Pet. 4:6.)

There was opened to him a marvelous vision. In it he saw the concourses of the righteous. And he saw Christ ministering among them. Then he saw those who had not had the opportunity, and those who had not been valiant. And he saw the work for their redemption. And I quote his record of this vision:

“I perceived that the Lord went not in person among the wicked and the disobedient who had rejected the truth, to teach them; but behold, from among the righteous he organized his forces and appointed messengers, clothed with power and authority, and commissioned them to go forth and carry the light of the gospel to them that were in darkness, even to all the spirits of men. And thus was the gospel preached to the dead.” (“Vision of the Redemption of the Dead,” The Utah Genealogical and Historical Magazine, Jan. 1919, p. 3.) [D&C 138:29–30]

We have been authorized to perform baptisms vicariously so that when they hear the gospel preached and desire to accept it, that essential ordinance will have been performed. They need not ask for any exemption from that essential ordinance. Indeed, the Lord Himself was not exempted from it.

Here and now then, we move to accomplish the work to which we are assigned. We are busily engaged in that kind of baptism. We gather the records of our kindred dead, indeed, the records of the entire human family; and in sacred temples in baptismal fonts designed as those were anciently, we perform these sacred ordinances.

“Strange,” one may say. It is passing strange. It is transcendent and supernal. The very nature of the work testifies that He is our Lord, that baptism is essential, that He taught the truth.

And so the question may be asked, “You mean you are out to provide baptism for all who have ever lived?”

And the answer is simply, “Yes.” For we have been commanded to do so.

“You mean for the entire human family? Why, that is impossible. If the preaching of the gospel to all who are living is a formidable challenge, then the vicarious work for all who have ever lived is impossible indeed.”

To that we say, “Perhaps, but we shall do it anyway.”

And once again we certify that we are not discouraged. We ask no relief of the assignment, no excuse from fulfilling it. Our effort today is modest indeed when viewed against the challenge. But since nothing is being done for them elsewhere, our accomplishments, we have come to know, have been pleasing to the Lord.

Already we have collected hundreds of millions of names, and the work goes forward in the temples and will go on in other temples that will be built. The size of the effort we do not suggest should be impressive, for we are not doing nearly as well as we should be.

Those who thoughtfully consider the work inquire about those names that cannot be collected. “What about those for whom no record was ever kept? Surely you will fail there. There is no way you can search out those names.”

To this I simply observe, “You have forgotten revelation.” Already we have been directed to many records through that process. Revelation comes to individual members as they are led to discover their family records in ways that are miraculous indeed. And there is a feeling of inspiration attending this work that can be found in no other. When we have done all that we can do, we shall be given the rest. The way will be opened up.

Every Latter-day Saint is responsible for this work. Without this work, the saving ordinances of the gospel would apply to so few who have ever lived that it could not be claimed to be true.

There is another benefit from this work that relates to the living. It has to do with family life and the eternal preservation of it. It has to do with that which we hold most sacred and dear—the association with our loved ones in our own family circle.

Something of the spirit of this can be sensed as I quote from a letter from my own family records. I quote a letter dated January the 17th, 1889, Safford, Graham County, in Arizona. It concerns my great-grandfather, who was the first of our line in the Church, and who died a few days later, Jonathan Taylor Packer. This letter was written by a daughter-in-law to the family.

After describing the distress and difficulty he had suffered for several weeks, she wrote:

“But I will do all I can for him for I consider it my duty. I will do for him as I would like someone to do for my dear mother, for I am afraid I shall never see her again in this world.”

And then she wrote this: “Your father says for you all to be faithful to the principles of the gospel and asks the blessings of Abraham, Isaac, and Jacob upon you all, and bids you all goodbye until he meets you in the morning of the resurrection.

“Well, Martha, I can’t hardly see the lines for tears, so I will stop writing. From your loving sister, Mary Ann Packer.”

I know that I shall see this great-grandfather beyond the veil, and my grandfather, and my father. And I know that I shall there also meet those of my ancestors who lived when the fulness of the gospel was not upon the earth; those who lived and died without ever hearing His name, nor having the invitation to be baptized.

I say that no point of doctrine sets this church apart from the other claimants as this one does. Save for it, we would, with all of the others, have to accept the clarity with which the New Testament declares baptism to be essential and then admit that most of the human family could never have it.

But we have the revelations. We have those sacred ordinances. The revelation that places upon us the obligation for this baptism for the dead is section 128 in the Doctrine and Covenants. And I should like to read in closing two or three of the closing verses of that section.

“Brethren, shall we not go on in so great a cause? Go forward and not backward. Courage, brethren; and on, on to the victory! Let your hearts rejoice, and be exceedingly glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained, before the world was, that which would enable us to redeem them out of their prison; …

“Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your Eternal King! And ye rivers, and brooks, and rills, flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy! …

“Let us, therefore, as a church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness; and let us present in his holy temple … a book containing the records of our dead, which shall be worthy of all acceptation.” (D&C 128:22–24.)

I bear witness that this work is true, that God lives, that Jesus is the Christ, that there is on this earth today a prophet of God to lead modern Israel in this great obligation. I know that the Lord lives and that He broods anxiously over the work for the redemption of the dead, in the name of Jesus Christ. Amen


Mark E. Petersen, “The Message of Elijah,” Ensign, May 1976, 14
We Latter-day Saints have a divine message for the world. It is that God has spoken again from the heavens in these last days and has given us once more the gospel of the Lord Jesus Christ in a great new revelation of his will.

Are you surprised that God would speak in these times? Are we who live today less important to him than those who lived two thousand years ago? Is he a respecter of persons?

Is not the same gospel required to save us as was needed in the days of Peter and Paul? There is only one gospel. There is only one Savior, and he gave us only one straight and narrow way to salvation, although, unfortunately, “few there be that find it.” (Matt. 7:14.)

Over the centuries there has been a great departure from the original Christian teachings, resulting in a multiplicity of creeds and denominations.

But Christ himself is not divided—not the true Christ. This was fully explained by the apostle Paul as he wrote to the Corinthians and upbraided them for the divisions which existed among them.

“Is Christ divided?” he demanded of them. “Was Paul crucified for you? or were ye baptized in the name of Paul?” (1 Cor. 1:13.)

So he challenged them, saying, “Every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ” (1 Cor. 1:12), thus showing the ruptures which had broken out among these people whom Paul had converted only a short time before. But this was one of the symptoms of those times—evidence that even in Paul’s day Christianity was beginning to disintegrate.

It is evident from the scriptures that through the foreknowledge of God the ancient apostles were shown in advance that Christianity would be splintered, that its unity for which Christ had prayed would be destroyed, and that thus would come a general falling away from the original truth.

But the Lord was not content to abandon a shattered Christianity. He was still determined to save mankind if they would obey him. Therefore, knowing in advance that a falling away would take place, he provided for a restoration of the original truth in the latter days. This was voiced through the apostle Peter as one day he discoursed upon the second coming of the Lord. He explained that the Lord’s second coming would be preceded in the latter days by a restoration of the gospel which would be so extensive as to return all that God had spoken by the mouth of his holy prophets from the beginning of the world. (See Acts 3.)

But how was this to be accomplished? Do the scriptures tell us? Indeed they do, for they say that the gospel would be brought back to earth by an angel, “flying in the midst of heaven” in the hour of God’s judgment, that this truth might be preached to “every nation, kindred, tongue and people.” (Rev. 14:6.)

But the scriptures also say that a second angel would come as part of this great new revelation of God. They even identify him by name, and say that this second heavenly personage would be Elijah of old who was taken into heaven without tasting death. Remarkable, isn’t it?

We testify that the first angel has come already, and that he committed the gospel to the Prophet Joseph Smith a century and a half ago. We Latter-day Saints are the custodians of that gospel, and we are presently taking it to all the free world.

But what about this second angel? If the first one brought the gospel, what purpose was there in the coming of the second one? Why should Elijah be sent to the earth again in these last days?

The prophet Malachi explained. Elijah, he said, would come to earth “before … the great and dreadful day of the Lord:

“And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.” (Mal. 4:5–6.)

This is a passage of scripture which has greatly puzzled the Bible scholars. They cannot tell what it means. Many have guessed and speculated, but none have really known.

What does this scripture mean? Why was Elijah to come back to earth? Obviously there was some family relationship involved, since he was to turn the hearts of the fathers to their children, and the hearts of the children to their fathers. What could it mean?

The significance of that scripture was not made known until after the first angel had restored the gospel. In fact, it was the restored gospel that opened our minds to the purpose of Elijah’s coming.

Its great meaning was that salvation may come to all who have lived on the earth, even the dead as far back as the days of Adam, if they will only believe in the Lord Jesus Christ. Both the living and the dead may be saved.

But how can this be?

Jesus explained that he is God of both the living and the dead, and that, in fact, even the dead are alive unto him. (See Luke 20:38.)

However, he has but one gospel; and since both living and dead are alike unto him, both living and dead must be saved by the same gospel principles. The Lord is no respecter of persons.

Salvation comes only through faith in the Lord Jesus Christ, repentance from sin, and baptism by immersion in water for the remission of sins performed by one in authority.

But can the dead comply with these terms? Yes, they can if they will. But how is it possible?

Peter taught that while Christ’s body lay in the tomb after the crucifixion his eternal spirit went to the realm of the dead, who were alive and alert in a spirit existence. Each person was still himself. Each could listen and learn—and so they did, for Jesus taught them his gospel just as he had taught it here on earth. (See 1 Pet. 3.)

Peter further said: “For 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.” (1 Pet. 4:6.)

Would Jesus have preached to them if they could not hear and understand? Would he have preached faith and repentance if they were not able to believe and repent? Is not the Savior practical and realistic?

But what about baptism and other saving ordinances?

Paul now comes to our aid. He made it known that in the early church there existed an arrangement whereby the living could be baptized for and in behalf of their dead, and thus would baptism be made available to the departed.

But who can do this, and by what authority? By what means may we identify the dead so that we may know for whom this work is done?

That is why Elijah came in fulfillment of Malachi’s prophecy. And we testify that he has come, that he appeared in the Kirtland Temple on April 3, 1836—one hundred and forty years ago to this very day.

His coming was to teach us, the living, that the dead may be saved, and that we are to be instruments in the hands of God in helping to bring this about. In this way his coming turns our hearts to our dead kindred.

The dead now hear the gospel in the realm where they live, and, knowing that their saving ordinances must be performed vicariously by us, they turn their hearts of necessity to us, hoping that we will do this work for them. So Elijah’s mission is being fulfilled.

We Latter-day Saints have undertaken our share of this great work. We have built holy temples in which these vicarious ordinances are performed. We have established the finest genealogical library in the world, where we may research the identifying information for our dead kindred.

But even so, there are many who yet do not comprehend this doctrine, neither do they understand their responsibility in it.

Be it known that each living person is responsible to assist in the salvation of his own deceased relatives. Our own salvation is largely dependent upon it. We cannot be made perfect without our ancestors, and they cannot be made perfect without us. (See Heb. 11:40.) And why?

The requirement of the Lord is that each couple must be married for eternity and each child must be bound to his or her own parents by the power of the holy priesthood. This process must be carried back into the past as far as we can obtain genealogical information to justify it. This is in addition to the baptisms we may perform for our dead.

If we fail to do this work, we place our own salvation in question.

What is our obligation then? Each one of us—if we pretend to obey the gospel at all—must search out our dead and have these saving ordinances performed for them.

Many suppose that they are discharging their responsibilities by simply “going to the temple.” But that is not wholly true. We must go to the temple, of course, and often. It we do not as yet have the records of our own dead kindred, then while we search for them, by all means let us help others with theirs.

But be it understood that if we go to the temple, and not for our own dead, we are performing only a part of our duty, because we are also required to go there specifically to save our own dead relatives and bind the various generations together by the power of the holy priesthood.

We must disabuse our minds of the idea that merely “going to the temple” discharges our full responsibility, because it does not. That is not enough.

We must get down to specifics and do the work for our own dead progenitors.

God holds each of us responsible for saving our own kindred—specifically our own.

President Joseph Fielding Smith, discoursing on this subject at one time, said:

“It matters not what else we have been called to do, or what position we may occupy, or how faithfully in other ways we have labored in the Church, none are exempt from this great obligation [of performance of temple work for the dead].

“It is required of the apostle as well as of the humblest elder. Place, or distinction, or long service in the Church, in the mission field, the Stakes of Zion, or where or how else it may have been will not entitle one to disregard the salvation of one’s dead.

“Some may feel that if they pay their tithing, attend their regular meetings and other duties, give of their substance to feed the poor, perchance spend one or two or more years preaching in the world, that they are absolved from further duty.

“But the greatest and grandest duty of all is to labor for the dead. We may and should do all these other things, for which reward will be given, but if we neglect the weightier privilege and commandment, notwithstanding all other good works, we shall find ourselves under severe condemnation.” (Seeking after Our Dead, Genealogical Society of Utah, 1928, pp. 35–36.)

When we say that we must do work specifically for our own blood lines, what do we mean?

We mean that first we will do the genealogical research to identify our own particular progenitors and their families. Then we are to go to the temple for the ordinance work required for these our own specific relatives who are dead and whom we have identified by our genealogical research. We are to be sealed in a specific priesthood line to our own specific forefathers, and they must specifically be sealed to us.

But remember we cannot thus bind the generations together in our own blood lines unless we specifically identify our people first. Hence the overpowering need for a well-directed genealogical program in each family.

I hope you will forgive me for being so specific here, but I do not know any other way of specifically explaining the specific points I specifically have in mind.

The Prophet Joseph Smith said that it is necessary that those who have lived before us and those who come after us should have salvation in common with us. He said that without these ordinances, provided in the temples, neither we nor our dead can receive our eternal advancement. (See Teachings of the Prophet Joseph Smith, p. 356.)

Everyone who wishes to receive ultimate salvation, the Prophet Joseph said, “must go through all the ordinances for each one of them [our kindred] separately, the same as for himself, from baptism to ordination, … and receive all the keys and powers of the Priesthood the same as for himself.” (Teachings, p. 363.)

He also said: “If you [will] receive it, this is the spirit of Elijah, that we redeem our dead, and connect ourselves with our fathers … and seal up our dead to come forth in the first resurrection.” (Teachings, pp. 337–38; italics added.)

And again he added: “How are they [the Saints] to become saviors on Mount Zion?” He answered his own question as he said: “By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances … in behalf of all their progenitors who are dead.” (Teachings, p. 330.)

If we believe in the restoration of the gospel at all, we must believe also in the mission of Elijah. We declare that he has come to earth and delivered the keys of his ministry to the Prophet Joseph Smith. As a result of his labors, the hearts of both the fathers and the children are now turning to each other, and this vital work is being done.

But each of us must do our part for our own deceased relatives. It is so essential that it must be given a high priority in our daily lives. And that we may give it this great priority is my humble prayer in the sacred name of Jesus Christ. Amen.
http://scriptures.lds.org/
http://www.lds.org/
http://www.mormon.org/welcome/0,6929,403-1,00.html
http://www.fairlds.org/webguide.html
http://www.jefflindsay.com/LDSFAQ/FQ_cult.shtml

A Catholic Utterance
In a pamphlet entitled The Strength of the Mormon Position, the late Elder Orson F. Whitney, of the Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, related the following incident under the heading "A Catholic Utterance":
Many years ago a learned man, a member of the Roman Catholic Church, came to Utah and spoke from the stand of the Salt Lake Tabernacle. I became well-acquainted with him, and we conversed freely and frankly. A great scholar, with perhaps a dozen languages at his tongue's end, he seemed to know all about theology, law, literature, science and philosophy. One day he said to me: "You Mormons are all ignoramuses. You don't even know the strength of your own position. It is so strong that there is only one other tenable in the whole Christian world, and that is the position of the Catholic Church. The issue is between Catholicism and Mormonism. If we are right, you are wrong; if you are right, we are wrong; and that's all there is to it. The Protestants haven't a leg to stand on. For, if we are wrong, they are wrong with us, since they were a part of us and went out from us; while if we are right, they are apostates whom we cut off long ago. If we have the apostolic succession from St. Peter, as we claim, there is no need of Joseph Smith and Mormonism; but if we have not that succession, then such a man as Joseph Smith was necessary, and Mormonism's attitude is the only consistent one. It is either the perpetuation of the gospel from ancient times, or the restoration of the gospel in latter days."
http://www.blankslate.net/religion.php


Check the date of the article will ya, it's old news and our Church has been following the agreement that they made, it's Aug, 2006 where is something that can vaildate that we have not kept or honored their wishes since that date of the article. Either way, hope that the articles help bring some light to others and yourself on something that really is important.