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 {92} 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. The Church of Jesus Christ of Latter-day Saints proclaims the present as the dispensation of the {93} fulness of times, in which shall be gathered and re-established all the saving principles and essential ordinances of earlier dispensations, and during which the great plan of universal redemption shall be fully revealed. The Church, therefore, provides for the actual work of baptism for the dead, and in the temples of today this sacred labor is in uninterrupted progress. As will be seen, each of the temples is provided with a baptismal font, with every necessary provision for the administration of this ordinance.[9] The rite of water-baptism in behalf of the dead is followed by that of the laying-on of hands for the bestowal of the Holy Ghost; and in this as in the preceding, the dead person is represented by the living proxy. The imposition of hands for the conferring of the gift of the Holy Ghost constitutes the higher baptism of the Spirit required alike of all, and includes the rite of confirmation by which the person becomes a member of the Church of Christ. In all essentials the ordinances of baptism and confirmation are identical, whether administered to the living for themselves or as proxy for the dead. As these ordinances are administered in existing temples it is required that, beside the recorder and the officiating elder, two witnesses be present, and that they attest the ceremony as duly performed. ORDINATION AND ENDOWMENT