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Baptism for the dead

January 01, 1970

Baptism for the dead, vicarious baptism or proxy baptism today commonly refers to the religious practice of baptizing a person on behalf of one who is dead—a living person receiving the rite on behalf of a deceased person.

Floorplan of the Nauvoo Temple basement. The basement of the temple was used as the baptistery, containing a large baptismal font in the center of the main room.

Baptism for the dead is best known as a doctrine of the Latter Day Saint movement, which has practiced it since 1840. It is currently practiced by The Church of Jesus Christ of Latter-day Saints (LDS Church), where it is performed only in dedicated temples, as well as in several other current factions of the movement. Those who practice this rite view baptism as an essential requirement to enter the Kingdom of God, and therefore practice baptism for the dead to offer it by proxy to those who died without the opportunity to receive it. The LDS Church teaches that those who have died may choose to accept or reject the baptisms done on their behalf.

Baptism for the dead is mentioned in (1 Corinthians 15:29) as proof of a physical resurrection, though the exact meaning of the phrase is an open question among scholars. The plainest reading of the Greek text suggests vicarious baptisms performed by the living on behalf of the deceased, but some scholars dispute whether Paul approved of the practice or whether the verse truly refers to an actual physical practice among early Christians.[1] Early heresiologists Epiphanius of Salamis (Panarion 28) and Chrysostom (Homilies 40) attributed the practice respectively to the Cerinthians and to the Marcionites, whom they identified as heretical "Gnostic" groups, while Ambrosiaster and Tertullian affirmed that the practice was legitimate and found among the New Testament Christians (though Tertullian later recanted his original beliefs in his later life as he became associated with Montanism).[2] The practice was forbidden by the Councils of Carthage in the last decade of the fourth century AD, and is therefore not practiced in modern mainstream Christianity, whether Nestorian, Oriental Orthodox, Eastern Orthodox, Roman Catholic, or any traditional Protestant churches.

Practice edit

Church of Jesus Christ of Latter-day Saints edit

Main article: Beliefs and practices of The Church of Jesus Christ of Latter-day Saints

In the practice of the LDS Church, a living person, acting as proxy, is baptized by immersion on behalf of a deceased person of the same sex. Baptism for the dead is an ordinance of the church, performed only in temples, and is based on the belief that baptism is required for entry into the Kingdom of God.[3]

Community of Christ edit

Some members of the early Reorganized Church of Jesus Christ of Latter Day Saints (RLDS Church; now known as the Community of Christ) also believed in baptism for the dead,[4] but it was never officially sanctioned by that organization and was considered highly controversial.[4][5]

At a 1970 church world conference, a revelation and two letters written by Joseph Smith appertaining to baptism for the dead were removed as sections and placed in the appendix of the RLDS Church's Doctrine and Covenants;[6] at a 1990 world conference, the three documents were removed entirely from the RLDS Church's scriptural canon.[7]

Other churches of the Latter-day Saint Movement edit

In the Restoration Branches movement, which broke from the RLDS Church in the 1980s, the question of baptism for the dead is at best unsettled. Many adherents reject the validity of the ordinance completely.[8] Others[who?] regard it as a legitimate rite, the permission for which has been withdrawn by God ever since the Latter Day Saints failed to complete the Nauvoo Temple within the specified time frame.[citation needed]

Other Latter Day Saint denominations that accept baptism for the dead include the Church of Jesus Christ of Latter Day Saints (Strangite), The Church of Jesus Christ (Cutlerite), and the Righteous Branch (Christ's Church). The Strangite Church performed baptisms for the dead during the 1840s in Voree, Wisconsin, and later during the 1850s on Beaver Island, Michigan. In each case, the practice was authorized on the basis of what James J. Strang reported as a revelation. The question of whether the Strangite Church still practices proxy baptism is an open one, but belief is considered orthodox.[9]

Other Christian churches edit

As part of their sacraments, the New Apostolic Church and the Old Apostolic Church also practice baptism for the dead, as well as Communion and Sealing to the Departed. In this practice a proxy or substitute is baptised in the place of an unknown number of deceased persons. According to NAC and OAC doctrine the deceased do not enter the body of the substitute.

Early Christianity edit

Latter-day Saint scholar John A. Tvedtnes says: "Baptism for the dead was performed by the dominant church until forbidden by the sixth canon of the Council of Carthage (397). Some of the smaller sects, however, continued the practice."[10] He does not give the text of that canon, which, if it is included in Canon 18 of The Code of Canons of the African Church, reads: "It also seemed good that the Eucharist should not be given to the bodies of the dead. For it is written: 'Take, Eat', but the bodies of the dead can neither 'take' nor 'eat'. Nor let the ignorance of the presbyters baptize those who are dead."[11]

Epiphanius of Salamis (between 310 and 320 – 403) reported that he had heard it said that, among followers of Cerinthus, if one of them died before baptism, another was baptized in that person's name:

For their school reached its height in this country, I mean Asia, and in Galatia as well. And in these countries I also heard of a tradition which said that when some of their people died too soon, without baptism, others would be baptized for them in their names, so that they would not be punished for rising unbaptized at the resurrection and become the subjects of the authority that made the world.[12]

John Chrysostom (c. 347–407) mockingly attributes to the Marcionites of the late 4th century a similar practice: if one of their followers who was being prepared for baptism died before receiving baptism, the dead person's corpse was addressed with the question whether he wished to be baptized, whereupon another answered affirmatively and was baptized for the dead person.[13]

1 Corinthians 15:29 edit

In the context of insisting that "in Christ shall all be made alive .. Christ the firstfruits; afterward they that are Christ's",[14] Paul wrote in 1 Corinthians 15:29: "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?" Different views have been expressed on the meaning of the phrase "baptized for the dead", and on whether Paul gave his approval to the practice.

Meanings of the verb baptizein edit

The Greek verb in Paul's phrase "baptized for the dead" is baptizein, which in Jewish Greek has a wider reference than "baptism", applying primarily to the masculine noun baptismos "ritual washing"[15] The verb occurs four times in the Septuagint in the context of ritual washing, baptismos: Judith cleansing herself from menstrual impurity, Naaman washing seven times to be cleansed from leprosy, etc.[16] In the New Testament only, the verb baptizein can also relate to the neuter noun baptisma "baptism", a neologism unknown in the Septuagint and other pre-Christian Jewish texts.[17] This broadness in the meaning of baptizein is reflected in English Bibles rendering "wash", where Jewish ritual washing is meant, for example in Mark 7:4, which states that the Pharisees "except they wash (Greek "baptize"), they do not eat",[18] and "baptize" where baptisma, the new Christian rite, is intended. The older ritual washing use of baptizein is relevant in the context of funerals since any Jew coming into contact with the dead body must undertake ritual washing.[19] During the Second Temple and early Rabbinical period the regulations on "ritual washing" (Greek masculine noun baptismos) expanded and multiplied. This is documented in the Halakhah Tractate Yadayim[20] and Dead Sea Scrolls[21] Peter Leithart (2007) suggests that Paul's comment "why do they.." is an analogy between baptism (i.e. neuter concept noun baptisma) with Jewish ritual washing (i.e. masculine concrete noun baptismos) for contact with the dead following the Mosaic regulations in Numbers 19.[22] The phrase "ritually washed for the dead" does not occur in intertestamental literature, but a possibly related idea of prayer for the dead occurs in 2 Maccabees. Since the New Testament idea of "baptism" (Greek baptisma), the rite of baptism, is not mentioned in the verse, it is open to interpretation whether the verb baptizein refers to "ritual washing" (Greek baptismos) or "the rite of baptism" (Greek baptisma) or is an analogy between both.[23]

Meaning of the phrase edit

Tertullian's (155-220 AD) earliest writings affirm the assumption that the Corinthians practiced vicarious baptisms on behalf of the deceased and seem to affirm the legitimacy of the practice. In one of his first written works, On the Resurrection of the Flesh, he writes "Now it is certain that they adopted this (practice) with such a presumption that made them suppose that the vicarious baptism (in question) would be beneficial to the flesh of another in anticipation of the resurrection."[24] Tertullian much later, however, (around the time that he begins to display Montanist influences), reinterprets the Corinthians passage and argues, instead, against baptisms performed for the dead. In his book, Against Marcion, he says that the practice ("whatever it may have been") to which Paul alluded in 1 Corinthians 15:29 witnessed to belief in bodily resurrection, something that Marcion denied, and that, "baptized for the dead" must mean "baptized for the body," which is destined to die and rise again.[25]

Ambrosiaster, the author of a commentary on Paul's epistles, written between 366 and 384 AD, also affirmed the practice among the earliest Christians, noting "that some people were at that time [New Testament period] being baptized for the dead because they were afraid that someone who was not baptized would either not rise at all or else rise merely in order to be condemned."[26]

John Chrysostom (347-407 AD), opposed to a literal reading of 1 Corinthians 15:29, explained Paul's mention of people being "baptized for the dead" as a reference to the profession of faith they made in their own future resurrection before being baptized.[13]

Some interpret "baptized for the dead" as a metaphor for martyrdom, as in Mark 10:38 and Luke 12:50 baptism is a metaphor for suffering or martyrdom; accordingly they would translate it as "being baptized with a view to death".[27] In this interpretation, the phrase is closely linked with what Paul says immediately afterwards[28] of the suffering that he himself faces and is enabled to endure precisely because of his faith in his resurrection.[29][30] This interpretation is similar to that of John Chrysostom.

Others interpret the phrase as referring to simple baptism of an individual. Martin Luther regarded it as a practice of being baptized above (the first of the meanings of the preposition ὑπέρ, generally translated in this passage as for)[31] the tombs of the dead. John Calvin saw it as a reference to being baptized when close to death.[27]

The simplest reading of the text sees the phrase as referring to vicarious baptism on behalf of dead people performed in the belief that the dead were thereby benefitted in some way. This belief is put forward as the reason why, when Paul compares the Corinthians' experience to that of the Israelites in crossing the Red Sea and being fed on manna, he insists that the Israelites were not thereby prevented from sinning.[27]

Possible approval by Paul edit

The HarperCollins Study Bible acknowledges the plain reading of the text that Paul was literally speaking about baptisms being performed on behalf of the deceased, and writes, "why the Corinthians practiced baptism on behalf of the dead is unknown; see also 2 Macc 12.44-45."[32] The 2 Maccabees passage speaks about the similar practice of performing sacrifices for the dead among Intertestamental Jews. The evangelical Tyndale Bible Dictionary, instead, concludes that Paul probably did not approve the practice of baptism for the dead. He refers to its practitioners as "they", not as "you" (the Corinthian Christians to whom he wrote).[33] The note in the Catholic New American Bible is more cautious: "Baptized for the dead: this practice is not further explained here, nor is it necessarily mentioned with approval, but Paul cites it as something in their experience that attests in one more way to belief in the resurrection."[34] In this, it stays close to what Tertullian wrote in the year 207 or 208, when he said that Paul's only aim in alluding to the practice of baptism for the dead, "whatever it may have been", was "that he might all the more firmly insist upon the resurrection of the body, in proportion as they who were vainly baptized for the dead resorted to the practice from their belief of such a resurrection."[35]

Other views edit

Elaine Pagels (1992) seeks to explain 1 Corinthians as having reference to the Valentinian sect later numbered among the "Gnostic" heresies.[36] However, Pagels' view of Paul's epistles is not supported by other scholars.

Joel R. White argues from the context of the passage that 1 Cor 15:29 is referring to the apostles, especially Apollos and Paul himself.[37]

LDS Church doctrine edit

 
Baptismal font in the Salt Lake Temple, circa 1912, where baptisms for the dead are performed by proxy. The font rests on the backs of twelve oxen representing the Twelve Tribes of Israel

Members of the LDS Church believe that baptism is a prerequisite for entry into the kingdom of God as stated by Jesus in John 3:5: "Except that a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (KJV).

The LDS Church teaches that performing baptisms for the dead allows this saving ordinance to be offered on behalf of those who have died without accepting or knowing Jesus Christ or his teachings during their mortal lives. It is taught that this is the method by which all who have lived upon the earth will have the opportunity to receive baptism and to thereby enter the Kingdom of God.

Among other Biblical references, Latter-day Saints cite Peter's statements that Jesus preached to the spirits of the dead (KJV 1 Peter 3:19; 4:6) as evidence that God in his justice provides an opportunity for the deceased to hear and accept the gospel, if they don't receive that chance in mortality. As Peter affirmed in Acts 2:37–38, the next step after acceptance of the gospel is baptism for the remission of sins, which "doth also now save us" (KJV 1 Peter 3:21).

The LDS Church teaches that those in the afterlife who have been baptized by proxy are free to accept or reject the ordinance done on their behalf. Baptism on behalf of a deceased individual is not binding if that individual chooses to reject it in the afterlife.[3][38]

Any member of the LDS Church, male or female, beginning in the year they turn 12 years old and holds a current temple recommend may act as a proxy in this ordinance. Men must also hold the Aaronic priesthood prior to entering the temple. Men act as proxy for deceased men, and women as proxy for deceased women. The concept of a spiritual proxy is compared by some in the LDS Church to the belief that Jesus acted as proxy for every human when he atoned for the sins of the world.[39]

Historically, only adult male holders of the Melchizedek priesthood who had undergone the endowment ordinance were permitted to baptize others as proxies for the dead. In 2018, this policy was changed to allow boys who hold the Aaronic priesthood office of priest, generally between 15 and 18-years old, to officiate in baptisms for the dead.[40]

Modern origin edit

According to the LDS Church, the practice of baptism for the dead is based on a revelation received by the prophet Joseph Smith. Smith first taught the doctrine at the funeral sermon of a deceased member of the church, Seymour Brunson.[41] In a letter written on October 19, 1840, to the church's Quorum of the Twelve Apostles (who were on a mission in the United Kingdom at the time), Smith refers to the passage in 1 Corinthians 15:29 (KJV):

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 aside from knowledge independent of the Bible, I would say that it was certainly practiced by the ancient churches; and Saint 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?'[42]

LDS Church scripture expands further upon this doctrine and states that such baptisms are to be performed in temples.[43] Vicarious baptism is performed in connection with other vicarious ordinances in temples of the LDS Church, such as the endowment and celestial marriage.

Initially, women could be baptized for dead men, and vice versa; this, however, was changed in order to ensure that the person being baptized for a dead man could also be ordained on their behalf to the priesthood.[44]

Genealogy and baptism edit

The LDS Church teaches that deceased persons who have not accepted, or had the opportunity to accept, the gospel of Christ in this life will have such opportunity in the afterlife. The belief is that as all must follow Jesus Christ, they must also receive all the ordinances that a living person is expected to receive, including baptism. For this reason, members of the LDS Church are encouraged to research their genealogy. This research is then used as the basis for church performing temple ordinances for as many deceased persons as possible. As a part of these efforts, Latter-day Saints have performed temple ordinances on behalf of a number of high-profile people, including the Founding Fathers of the United States,[45][46][47] U.S. Presidents,[45] most Catholic popes,[48][49] John Wesley,[45] Christopher Columbus,[45] Adolf Hitler,[48] Joan of Arc,[48] Genghis Khan,[48] Joseph Stalin,[48] and Gautama Buddha.[48]

While members of the LDS Church consider vicarious ordinances for the deceased an act of compassionate service, some non-members have taken offense. Sensitive to the issue of proxy baptizing for non-Mormons not related to church members, the church in recent years has published a general policy of performing temple ordinances only for relatives.[50] For example, the church is in the process of removing sensitive names (such as Jewish Holocaust victims) from its International Genealogical Index (IGI). D. Todd Christofferson of the church's Presidency of the Seventy stated that removing the names is an "ongoing, labor intensive process requiring name-by-name research .... When the Church is made aware of documented concerns, action is taken .... Plans are underway to refine this process."[51] The LDS Church keeps records of the temple ordinances performed for deceased persons; however, FamilySearch, a web application for accessing the church's genealogical databases, shows information on temple ordinances only to registered LDS Church members and not to non-members.[52]

In 2008, a directive from the Vatican Congregation for the Clergy directed Catholic dioceses to prevent the LDS Church from "microfilming and digitizing information" contained in Catholic sacramental registers so that those whose names were contained therein would not be subjected to vicarious Mormon baptism.[53][54] Earlier, the Vatican had declared that Mormon baptisms were invalid.[55]

Controversy edit

See also: Criticism of the Church of Jesus Christ of Latter-day Saints: Baptism for the dead

Jewish Holocaust victims edit

The LDS Church performs vicarious baptisms for individuals regardless of their race, sex, creed, religion, or morality.[citation needed] Some members of the LDS Church have been baptized for both victims and perpetrators of The Holocaust, including Anne Frank and Adolf Hitler, contrary to modern church policy.[56] Some Jewish Holocaust survivors and some Jewish organizations have objected to this practice.

Since the early 1990s, the LDS Church has urged members to submit the names of only their own ancestors for ordinances, and to request permission of surviving family members of people who have died within the past 95 years.[57] Hundreds of thousands of improperly submitted names not adhering to this policy have been removed from the records of the church.[58] Church apostle Boyd K. Packer has stated the church has been open about its practice of using public records to further temple ordinance work.[59]

Despite the guidelines, some members of the church have submitted names without adequate permission. In December 2002, independent researcher Helen Radkey published a report showing that, following a 1995 promise from the church to remove Jewish Holocaust victims from its International Genealogical Index, the church's database included the names of about 19,000 who had a 40 to 50 percent chance "to be Holocaust victims ... in Russia, Poland, France, and Austria."[60][61] Genealogist Bernard Kouchel searched the International Genealogical Index, and discovered that many well known Jews had been vicariously baptized, including Maimonides, Albert Einstein, and Irving Berlin, without family permission.[62][63]

Church official D. Todd Christofferson told The New York Times that the church expends massive amounts of resources attempting to purge improperly submitted names, but that it is not feasible to expect the church to find each and every last one, and that the agreement in 1995 did not place this type of responsibility on the centralized church leadership.[64]

Jewish groups, including the Simon Wiesenthal Center, spoke out against the vicarious baptism of Holocaust perpetrators and victims in the mid-1990s and again in the 2000s when they discovered the practice, which they consider insensitive to the living and the dead, was continuing.[65][66] The associate dean of the Simon Wiesenthal Center, Abraham Cooper, complained that infamous figures such as Adolf Hitler and Eva Braun appeared on LDS genealogical records: "Whether official or not, the fact remains that this is exactly the kind of activity that enraged and hurt, really, so many victims of the Holocaust and caused alarm in the Jewish community."[48][67]

In 2008, the American Gathering of Jewish Holocaust Survivors announced that, since church members had repeatedly violated previous agreements, it would no longer negotiate with the church to try to prevent vicarious baptism. Speaking on the anniversary of Kristallnacht, Ernest Michel, a Holocaust survivor who reported on the Nuremberg Trials, speaking as the honorary chairman of the American Gathering of Holocaust Survivors, called on the LDS Church to "implement a mechanism to undo what [they] have done", and declared that the LDS Church had repeatedly violated their agreements, and that talks with Mormon leaders were now ended. Jewish groups, he said, would now turn to the court of public opinion for justice.[68] Michel called the practice a revision of history that plays into the hands of Holocaust deniers, stating: "They tell me, that my parents' Jewishness has not been altered but ... 100 years from now, how will they be able to guarantee that my mother and father of blessed memory who lived as Jews and were slaughtered by Hitler for no other reason than they were Jews, will someday not be identified as Mormon victims of the Holocaust?"[68]

Church officials, in response, stated that the church does not teach that vicarious baptisms coerce deceased persons to become Mormons, nor does the church add those names to its list of church members.[69][70] Church officials have also stated that, in accordance with the 1995 agreement, it has removed more than 300,000 names of Jewish Holocaust victims from its databases, as well as subsequently removing names later identified by Jewish groups. Church officials stated in 2008 that a new version of the FamilySearch application had been developed and was being implemented in an effort to prevent the submission of Holocaust victim names for temple ordinances.[71]

In February 2012, the issue re-emerged after it was found that the parents of Holocaust survivor and Jewish rights advocate Simon Wiesenthal were added to the genealogical database.[72] Shortly afterward, news stories announced that Anne Frank had been baptized by proxy for the ninth time, at the Santo Domingo Dominican Republic Temple.[73]

See also edit

Notes edit

  1. ^ Taylor, N. H. (2002). "Baptism for the Dead (1 Cor 15:29)?". Neotestamentica. 36 (1/2): 111–120. JSTOR 43049114.
  2. ^ Everett Ferguson Baptism in the early church: history, theology, and liturgy 2009 p299 "Tertullian twice in an antiheretical context comments on 1 Corinthians 15:29, "baptism for the dead." 4. Later writers say the Marcionites practiced baptism on behalf of the dead. 5. It was also said that they ..."
  3. ^ a b "Baptisms for the Dead". Gospel Topics. LDS Church.
  4. ^ a b "Baptism For The Dead". Centerplace.org. Retrieved 2012-08-23.
  5. ^ "Differences That Persist between the RLDS and LDS Churches" (PDF). Retrieved 2012-08-23.
  6. ^ "Appendix A: Section 107" 2021-07-24 at the Wayback Machine, "Appendix B: Section 109" 2021-05-13 at the Wayback Machine, "Appendix C: Section 110" 2018-09-29 at the Wayback Machine, Doctrine and Covenants (RLDS 1970 ed.).
  7. ^ Doctrine and Covenants (RLDS 1990 ed.).
  8. ^ Smith, B. Mildred, , CenterPlace.org, archived from the original on 2007-05-18
  9. ^ "Church of Jesus Christ of Latter Day Saints – Mormons – Baptism for the Dead". Strangite.org. 2004-01-01. Archived from the original on 2012-09-13. Retrieved 2012-08-23.
  10. ^ Tvedtnes, John A. (February 1977). "Proxy Baptism". Ensign.
  11. ^ Orthodox Church Fathers: Christian Theology Classics
  12. ^ Panarion 28, 6.4 2015-09-06 at the Wayback Machine
  13. ^ a b "John Chrysostom, Homily XL on 1 Corinthians". Christian Classics Ethereal Library. Retrieved 2014-03-27.
  14. ^ 1 Corinthians 15:22–23
  15. ^ "masculine noun baptismos 4x NT uses". Blueletterbible.org. Retrieved 2011-09-17.
  16. ^ Philippe Wolff Baptism: The Covenant and the Family 2009 p45 "This word occurs but four times in the Septuagint, and in no case with the Baptist meaning. 1st. "Judith baptized herself in a fountain of water, by the camp." (Judith xii. 7.) She was then purifying herself from her uncleanness."
  17. ^ Jonathan David Lawrence Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature (Atlanta: Society of Biblical Literature, 2006), p294
  18. ^ ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν.`
  19. ^ Geoffrey Wigoder The Encyclopedia of Judaism 1989 p768 "The dead body renders the house in which it is situated and anyone coming in contact with the body ritually impure, tame met. ... (ritual washing of the body). Any person touching a corpse must wash his hands as soon as possible"
  20. ^ Jacob Neusner The Halakhah: An Encyclopaedia of the Law of Judaism 2000 "TRACTATE YADAYIM I. AN OUTLINE OF THE HALAKHAH OF YADAYIM The hands are deemed perpetually unclean, a realm of uncleanness — fingertips to wrist — distinct from the rest of the body.
  21. ^ Lawrence.Washing in Water: Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature (Atlanta: Society of Biblical Literature, 2006) chapter Dead Sea Scrolls
  22. ^ Peter J. Leithart The Baptized Body 2007 p136 "Paul uses a distancing third person—"they" baptize for the dead. Why not "we"? Paul might well be referring to Jewish practices. Under the ceremonial laws of Torah, every washing was a washing "for the dead" (cf. Num. 19). Uncleanness was a ceremonial form of death, and through washings of various sorts the unclean dead were restored to life in fellowship with.."
  23. ^ Alan C. Mitchell, Daniel J. Harrington (2007) Hebrews, p. 119. "2. instruction about cleansings, laying on of hands, resurrection of the dead, and eternal judgment: The word for "cleansings", baptismos, is not exclusively used for Christian baptism, as is baptisma" (BDAG, 165)
  24. ^ Paulsen, David L. and Mason, Brock M. (2010) 'Baptism for the Dead in Early Christianity," Journal of Book of Mormon Studies: Volume 19: No 2, Article 4.
  25. ^ (Against Marcion 5, 10
  26. ^ Ambrosiaster, Commentary on Paul's Epistles, Corpus Scriptorum Ecclesiasticorum Latinorum 81.175; see Gerald Bray, ed., Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity, 1999), 166.
  27. ^ a b c Tyndale Bible Dictionary, 2001, ISBN 978-0-8423-7089-9, article Baptism for the dead
  28. ^ 1 Corinthians 15:30–32
  29. ^ "What does the Bible mean when it refers to the "Baptism of the dead?"". Christiananswers.net. Retrieved 2011-09-17.
  30. ^ "Baptism for the Dead". Visual Bible Alive. Retrieved 2011-09-17.
  31. ^ "Liddell and Scott: ὑπέρ". Artfl.uchicago.edu. Retrieved 2011-09-17.
  32. ^ Attridge, Harold W., et al., editors. The HarperCollins Study Bible: New Revised Standard Version, Including The Apocryphal/Deuterocanonical Books. HarperSanFrancisco, 2006.
  33. ^ Tyndale Bible Dictionary (Tyndale House 2001 ISBN 978-0-8423-7089-9), P. 146
  34. ^ . Usccb.org. 2011-03-13. Archived from the original on 2013-01-17. Retrieved 2011-09-17.
  35. ^ "Tertullian, Against Marcion, book V, chapter 10". Newadvent.org. Retrieved 2011-09-17.
  36. ^ Elaine H. Pagels The gnostic Paul: gnostic exegesis of the Pauline letters 1992 p83 "Paul now argues his case for the resurrection from the practice of baptism for the dead. ... According to their own sacramental practice, the pneumatic elect receive baptism for "the dead" that is, for the psychics."
  37. ^ White, Joel (1997). ""Baptized on Account of the Dead": The Meaning of 1 Corinthians 15:29 in its Context". Journal of Biblical Literature. 116 (3): 487–499. doi:10.2307/3266670. JSTOR 3266670.
  38. ^ Condie, Spencer J. (July 2003). "The Savior's Visit to the Spirit World". Ensign. LDS Church: 32–36. No one will be coerced into accepting ordinances performed on his or her behalf by another. Baptism for the dead offers an opportunity, but it does not override a person's agency. But if this ordinance is not performed for them, deceased persons are robbed of the choice to accept or reject baptism.
  39. ^ Hinckley, Gordon B. (1981). Be Thou an Example. Deseret Book. p. 133. In the sanctity of their appointments we commune with him and reflect on his Son, our Savior and Redeemer, the Lord Jesus Christ, who served as proxy for each of us in a vicarious sacrifice in our behalf.
  40. ^ Curtis, Larry D. (14 December 2017), LDS policy changes to allow youth to officiate, assist in temple baptisms, KUTV, retrieved January 11, 2018
  41. ^ Cook, Lyndon; Andrew F. Ehat (June 1991). The Words of Joseph Smith. Grandin Book Co. p. 49. ISBN 0-910523-39-8.
  42. ^ History of the Church 4:231.
  43. ^ Doctrine and Covenants Covenant 124:29, Covenant 127:5-10 and Covenant 128
  44. ^ Brigham Young (August 31, 1873), Journal of Discourses 16:160.
  45. ^ a b c d Wilford Woodruff (1878), D. W. Evans, Geo. F. Gibbs; et al. (eds.), The Journal of Discourses of Brigham Young, His Counselors, and the Twelve Apostles, vol. 19, Liverpool, England: William Budge, p. 229, … two weeks before I left St. George, the spirits of the dead gathered around me, wanting to know why we did not redeem them. Said they, "You have had the use of the Endowment House for a number of years, and yet nothing has ever been done for us. We laid the foundation of the government you now enjoy, and we never apostatized from it, but we remained true to it and were faithful to God." These were the signers of the Declaration of Independence, and they waited on me for two days and two nights. The thought never entered my heart, from the fact, I suppose, that heretofore our minds were reaching after our more immediate friends and relatives. I straightway went into the baptismal font and called upon Brother McCallister to baptize me for the signers of the Declaration of Independence, and fifty other eminent men, making one hundred in all, including John Wesley, Columbus, and others; I then baptized him for every President of the United States, except three; and when their cause is just, somebody will do the work for them.
  46. ^ Wilford Woodruff (April 1898), Conference Report of the Church of Jesus Christ of Latter-day Saints, pp. 89–90, Those men who laid the foundation of this American government and signed the Declaration of Independence were the best spirits the God of heaven could find on the face of the earth. They were choice spirits, not wicked men. General Washington and all the men that labored for the purpose were inspired of the Lord...Everyone of those men that signed the Declaration of Independence, with General Washington, called upon me, as an Apostle of the Lord Jesus Christ, in the Temple at St. George, two consecutive nights, and demanded at my hands that I should go forth and attend to the ordinances of the House of God for them.
  47. ^ Ezra Taft Benson (1977), God's Hand in Our Nation's History, 1976 Devotional Speeches of the Year, Provo, Utah: Brigham Young University Press, pp. 307–9, The temple work for the fifty-six signers of the Declaration of Independence and other Founding Fathers has been done. All these appeared to Wilford Woodruff when he was president of the St. George Temple. President George Washington was ordained a high priest at that time. You will also be interested to know that, according to Wilford Woodruff's journal, John Wesley, Benjamin Franklin, and Christopher Columbus were also ordained high priests at that time. When one casts doubt about the character of these noble sons of God, I believe he or she will have to answer to the God of heaven for it. Yes, with Lincoln I say: "To add brightness to the sun or glory to the name of Washington is. . . impossible. Let none attempt it. In solemn awe pronounce the name and in its deathless splendor, leave it shining on."
  48. ^ a b c d e f g Thiessen, Mark (April 9, 2005). "Jews, Mormons to meet over baptism for the dead". The Salt Lake Tribune. Associated Press.
  49. ^ Tom Heneghan (4 February 2007), "Will Pope Benedict become a Mormon after he dies?", Reuters, Paris, Pope John Paul II was baptized not once but four times in April 2006, in line with Mormon practice of waiting a year before starting these rites. He died on April 2, 2005. His name was purged from the online IGI, so a normal search will not find them. But his four now-anonymous files are still in the database and three still show his parents' names.
  50. ^ FamilySearch : Who you can do ordinances for
  51. ^ Mormons Renew Their Vow to Stop Baptizing Deceased Jews, 13 December 2002, retrieved 2013-08-30
  52. ^ Finding Ordinance Dates on the International Genealogical Index (IGI) (PDF), retrieved 2012-02-27, To see ordinance information in the IGI, members must be registered in FamilySearch.org as a Church member.[permanent dead link]
  53. ^ Powell, Kimberly (May 5, 2008), , Genealogy. About.com, About.com, archived from the original on 2012-11-18, retrieved 2014-03-26
  54. ^ Muth, Chaz (May 2, 2008), , Catholicnews.com, Catholic News Service/United States Conference of Catholic Bishops, archived from the original on May 6, 2008, retrieved 2014-03-26
  55. ^ Congregation for the Doctrine of the Faith (2001-06-05), Response to a 'dubium' on the validity of baptism conferred by "The Church of Jesus Christ of Latter-day Saints", called "Mormons", Vatican.va, retrieved 2014-03-26
  56. ^ MSNBC's The Last Word with Lawrence O'Donnell (2012). . Archived from the original on 2012-02-18.
  57. ^ "Chapter 7: Providing Temple Ordinances". Member's Guide to Temple and Family History Work. LDS Church. 2012. pp. 29–36.
  58. ^ . Meridian Magazine. 2005. Archived from the original on 2010-02-07.
  59. ^ Packer, Boyd K (1980). The Holy Temple. Bookcraft. p. 266. ISBN 0-88494-411-5. For a number of years the Church had negotiated with the government of Israel for permission to microfilm the archives of that nation. These records, including many carefully kept genealogies, are priceless records of the human family and have a tie to great events in the history of the world. The officials had learned all they wanted to know about the Church storage procedures and were impressed. They insisted however that someone be sent to talk to them about the doctrine relating to our desire for their records. They wanted to know why we wanted their records. In 1977 I received the assignment to go to Israel and meet with their official archivists and scholars on the matter .... I explained to them our great interest in the Old Testament and our kinship with Israel. We talked of family, of patriarchal lineage and blessings. We talked of the doctrine of agency. But all of these things were not central to the point. It might seem that in order to obtain a favorable decision we would have to be 'diplomatic' and not mention ordinances—especially baptism. But we were on the Lord's errand, and so I told them—plainly, bluntly—that we desired their records in order to provide baptism, Christian baptism, for their forebears and for ours. The reaction was immediate and intense. The meeting thereafter was most interesting! We came away uncertain as to the outcome. But we were on the Lord's errand. We were serving the work of redemption for the dead. We had told the truth without any shade of misrepresentation. In due time the answer came. We received approval to microfilm and preserve those records which were sanctified by the suffering of our brethren of the house of Israel.
  60. ^ Bernard I. Kouchel. "The Issue of The Mormon Baptisms of Jewish Holocaust Victims and Other Jewish Dead: Mormons Hijack Dead or Alive Jewish Souls". JewishGen. from the original on 18 December 2008. Retrieved 2009-01-27.
  61. ^ Hoffman, Allison (10 November 2008). "Jewish group wants Mormons to stop proxy baptisms". Jerusalem Post. Retrieved 2008-11-11.
  62. ^ Gladstone, Bill (December 12, 2002), "Jewish Officials Press Mormons to Stop Baptizing Deceased Jews", Jewish Telegraphic Agency
  63. ^ Gladstone, Bill (December 13, 2002), "Mormons Renew Their Vow to Stop Baptizing Deceased Jews", Jewish Telegraphic Agency
  64. ^ Urbina, Ian (2003-12-21). "Again, Jews Fault Mormons Over Posthumous Baptisms". The New York Times.
  65. ^ . CNN.com. December 11, 2002. Archived from the original on 2004-10-12. Vicarious baptism had even been performed for Simon Wiesenthal himself after his death. The Center found the practice insulting and an affront to Jews who died because of their religion. Rabbi Marvin Hier of the center said: 'If these people did not contact the Mormons themselves, the adage should be: Don't call me, I'll call you. With the greatest of respect to them, we do not think they are the exclusive arbitrators of who is saved.'
  66. ^ Cienski, Jan (June 6, 2001), National Post, Aaron Breitbart, a researcher with the Center believes the church was showing insensitivity to the living and their dead ancestors. 'They did not get baptized when they were alive and they had a choice, and doing so after they are dead is beyond the ethical bounds.' {{citation}}: Missing or empty |title= (help)
  67. ^ Mims, Bob (October 9, 1999), The Salt Lake Tribune {{citation}}: Missing or empty |title= (help)
  68. ^ a b Hajela, Deepti; Jennifer Dobner (11 November 2008). "Jewish group wants Mormons to stop proxy baptisms". Associated Press. Retrieved 2008-11-11.[dead link]
  69. ^ "Background Explanation of Temple Baptism", Newsroom (Press release), LDS Church, 10 November 2008
  70. ^ Christofferson, D. Todd (10 November 2008), "Religious Freedom Allows Both Mormons and Jews to Honor Their Ancestors", Newsroom (Press release), LDS Church
  71. ^ Blankenfeld, Buddy (11 November 2008). "Jewish group at odds with LDS Church over temple work for ancestors". ABC 4 News. Retrieved 2008-11-11.
  72. ^ "Mormons baptise parents of Nazi-hunter Simon Wiesenthal". BBC News. 15 February 2012. Retrieved 2012-02-16.
  73. ^ "Mormon Baptism Targets Anne Frank—Again". Huffington Post. 21 February 2012. Retrieved 2012-03-03.

References edit

Further reading edit

External links edit

 
Wikisource has the text of the 1920 Encyclopedia Americana article Baptism for the Dead.

January 01, 1970
baptism, dead, vicarious, baptism, proxy, baptism, today, commonly, refers, religious, practice, baptizing, person, behalf, dead, living, person, receiving, rite, behalf, deceased, person, floorplan, nauvoo, temple, basement, basement, temple, used, baptistery. Baptism for the dead vicarious baptism or proxy baptism today commonly refers to the religious practice of baptizing a person on behalf of one who is dead a living person receiving the rite on behalf of a deceased person Floorplan of the Nauvoo Temple basement The basement of the temple was used as the baptistery containing a large baptismal font in the center of the main room Baptism for the dead is best known as a doctrine of the Latter Day Saint movement which has practiced it since 1840 It is currently practiced by The Church of Jesus Christ of Latter day Saints LDS Church where it is performed only in dedicated temples as well as in several other current factions of the movement Those who practice this rite view baptism as an essential requirement to enter the Kingdom of God and therefore practice baptism for the dead to offer it by proxy to those who died without the opportunity to receive it The LDS Church teaches that those who have died may choose to accept or reject the baptisms done on their behalf Baptism for the dead is mentioned in 1 Corinthians 15 29 as proof of a physical resurrection though the exact meaning of the phrase is an open question among scholars The plainest reading of the Greek text suggests vicarious baptisms performed by the living on behalf of the deceased but some scholars dispute whether Paul approved of the practice or whether the verse truly refers to an actual physical practice among early Christians 1 Early heresiologists Epiphanius of Salamis Panarion 28 and Chrysostom Homilies 40 attributed the practice respectively to the Cerinthians and to the Marcionites whom they identified as heretical Gnostic groups while Ambrosiaster and Tertullian affirmed that the practice was legitimate and found among the New Testament Christians though Tertullian later recanted his original beliefs in his later life as he became associated with Montanism 2 The practice was forbidden by the Councils of Carthage in the last decade of the fourth century AD and is therefore not practiced in modern mainstream Christianity whether Nestorian Oriental Orthodox Eastern Orthodox Roman Catholic or any traditional Protestant churches Contents 1 Practice 1 1 Church of Jesus Christ of Latter day Saints 1 2 Community of Christ 1 3 Other churches of the Latter day Saint Movement 1 4 Other Christian churches 2 Early Christianity 2 1 1 Corinthians 15 29 2 1 1 Meanings of the verb baptizein 2 1 2 Meaning of the phrase 2 1 3 Possible approval by Paul 2 1 4 Other views 3 LDS Church doctrine 3 1 Modern origin 3 2 Genealogy and baptism 4 Controversy 4 1 Jewish Holocaust victims 5 See also 6 Notes 7 References 8 Further reading 9 External linksPractice editChurch of Jesus Christ of Latter day Saints edit Main article Beliefs and practices of The Church of Jesus Christ of Latter day Saints In the practice of the LDS Church a living person acting as proxy is baptized by immersion on behalf of a deceased person of the same sex Baptism for the dead is an ordinance of the church performed only in temples and is based on the belief that baptism is required for entry into the Kingdom of God 3 Community of Christ edit Some members of the early Reorganized Church of Jesus Christ of Latter Day Saints RLDS Church now known as the Community of Christ also believed in baptism for the dead 4 but it was never officially sanctioned by that organization and was considered highly controversial 4 5 At a 1970 church world conference a revelation and two letters written by Joseph Smith appertaining to baptism for the dead were removed as sections and placed in the appendix of the RLDS Church s Doctrine and Covenants 6 at a 1990 world conference the three documents were removed entirely from the RLDS Church s scriptural canon 7 Other churches of the Latter day Saint Movement edit In the Restoration Branches movement which broke from the RLDS Church in the 1980s the question of baptism for the dead is at best unsettled Many adherents reject the validity of the ordinance completely 8 Others who regard it as a legitimate rite the permission for which has been withdrawn by God ever since the Latter Day Saints failed to complete the Nauvoo Temple within the specified time frame citation needed Other Latter Day Saint denominations that accept baptism for the dead include the Church of Jesus Christ of Latter Day Saints Strangite The Church of Jesus Christ Cutlerite and the Righteous Branch Christ s Church The Strangite Church performed baptisms for the dead during the 1840s in Voree Wisconsin and later during the 1850s on Beaver Island Michigan In each case the practice was authorized on the basis of what James J Strang reported as a revelation The question of whether the Strangite Church still practices proxy baptism is an open one but belief is considered orthodox 9 Other Christian churches edit As part of their sacraments the New Apostolic Church and the Old Apostolic Church also practice baptism for the dead as well as Communion and Sealing to the Departed In this practice a proxy or substitute is baptised in the place of an unknown number of deceased persons According to NAC and OAC doctrine the deceased do not enter the body of the substitute Early Christianity editLatter day Saint scholar John A Tvedtnes says Baptism for the dead was performed by the dominant church until forbidden by the sixth canon of the Council of Carthage 397 Some of the smaller sects however continued the practice 10 He does not give the text of that canon which if it is included in Canon 18 of The Code of Canons of the African Church reads It also seemed good that the Eucharist should not be given to the bodies of the dead For it is written Take Eat but the bodies of the dead can neither take nor eat Nor let the ignorance of the presbyters baptize those who are dead 11 Epiphanius of Salamis between 310 and 320 403 reported that he had heard it said that among followers of Cerinthus if one of them died before baptism another was baptized in that person s name For their school reached its height in this country I mean Asia and in Galatia as well And in these countries I also heard of a tradition which said that when some of their people died too soon without baptism others would be baptized for them in their names so that they would not be punished for rising unbaptized at the resurrection and become the subjects of the authority that made the world 12 John Chrysostom c 347 407 mockingly attributes to the Marcionites of the late 4th century a similar practice if one of their followers who was being prepared for baptism died before receiving baptism the dead person s corpse was addressed with the question whether he wished to be baptized whereupon another answered affirmatively and was baptized for the dead person 13 1 Corinthians 15 29 edit In the context of insisting that in Christ shall all be made alive Christ the firstfruits afterward they that are Christ s 14 Paul wrote in 1 Corinthians 15 29 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 Different views have been expressed on the meaning of the phrase baptized for the dead and on whether Paul gave his approval to the practice Meanings of the verb baptizein edit The Greek verb in Paul s phrase baptized for the dead is baptizein which in Jewish Greek has a wider reference than baptism applying primarily to the masculine noun baptismos ritual washing 15 The verb occurs four times in the Septuagint in the context of ritual washing baptismos Judith cleansing herself from menstrual impurity Naaman washing seven times to be cleansed from leprosy etc 16 In the New Testament only the verb baptizein can also relate to the neuter noun baptisma baptism a neologism unknown in the Septuagint and other pre Christian Jewish texts 17 This broadness in the meaning of baptizein is reflected in English Bibles rendering wash where Jewish ritual washing is meant for example in Mark 7 4 which states that the Pharisees except they wash Greek baptize they do not eat 18 and baptize where baptisma the new Christian rite is intended The older ritual washing use of baptizein is relevant in the context of funerals since any Jew coming into contact with the dead body must undertake ritual washing 19 During the Second Temple and early Rabbinical period the regulations on ritual washing Greek masculine noun baptismos expanded and multiplied This is documented in the Halakhah Tractate Yadayim 20 and Dead Sea Scrolls 21 Peter Leithart 2007 suggests that Paul s comment why do they is an analogy between baptism i e neuter concept noun baptisma with Jewish ritual washing i e masculine concrete noun baptismos for contact with the dead following the Mosaic regulations in Numbers 19 22 The phrase ritually washed for the dead does not occur in intertestamental literature but a possibly related idea of prayer for the dead occurs in 2 Maccabees Since the New Testament idea of baptism Greek baptisma the rite of baptism is not mentioned in the verse it is open to interpretation whether the verb baptizein refers to ritual washing Greek baptismos or the rite of baptism Greek baptisma or is an analogy between both 23 Meaning of the phrase edit Tertullian s 155 220 AD earliest writings affirm the assumption that the Corinthians practiced vicarious baptisms on behalf of the deceased and seem to affirm the legitimacy of the practice In one of his first written works On the Resurrection of the Flesh he writes Now it is certain that they adopted this practice with such a presumption that made them suppose that the vicarious baptism in question would be beneficial to the flesh of another in anticipation of the resurrection 24 Tertullian much later however around the time that he begins to display Montanist influences reinterprets the Corinthians passage and argues instead against baptisms performed for the dead In his book Against Marcion he says that the practice whatever it may have been to which Paul alluded in 1 Corinthians 15 29 witnessed to belief in bodily resurrection something that Marcion denied and that baptized for the dead must mean baptized for the body which is destined to die and rise again 25 Ambrosiaster the author of a commentary on Paul s epistles written between 366 and 384 AD also affirmed the practice among the earliest Christians noting that some people were at that time New Testament period being baptized for the dead because they were afraid that someone who was not baptized would either not rise at all or else rise merely in order to be condemned 26 John Chrysostom 347 407 AD opposed to a literal reading of 1 Corinthians 15 29 explained Paul s mention of people being baptized for the dead as a reference to the profession of faith they made in their own future resurrection before being baptized 13 Some interpret baptized for the dead as a metaphor for martyrdom as in Mark 10 38 and Luke 12 50 baptism is a metaphor for suffering or martyrdom accordingly they would translate it as being baptized with a view to death 27 In this interpretation the phrase is closely linked with what Paul says immediately afterwards 28 of the suffering that he himself faces and is enabled to endure precisely because of his faith in his resurrection 29 30 This interpretation is similar to that of John Chrysostom Others interpret the phrase as referring to simple baptism of an individual Martin Luther regarded it as a practice of being baptized above the first of the meanings of the preposition ὑper generally translated in this passage as for 31 the tombs of the dead John Calvin saw it as a reference to being baptized when close to death 27 The simplest reading of the text sees the phrase as referring to vicarious baptism on behalf of dead people performed in the belief that the dead were thereby benefitted in some way This belief is put forward as the reason why when Paul compares the Corinthians experience to that of the Israelites in crossing the Red Sea and being fed on manna he insists that the Israelites were not thereby prevented from sinning 27 Possible approval by Paul edit The HarperCollins Study Bible acknowledges the plain reading of the text that Paul was literally speaking about baptisms being performed on behalf of the deceased and writes why the Corinthians practiced baptism on behalf of the dead is unknown see also 2 Macc 12 44 45 32 The 2 Maccabees passage speaks about the similar practice of performing sacrifices for the dead among Intertestamental Jews The evangelical Tyndale Bible Dictionary instead concludes that Paul probably did not approve the practice of baptism for the dead He refers to its practitioners as they not as you the Corinthian Christians to whom he wrote 33 The note in the Catholic New American Bible is more cautious Baptized for the dead this practice is not further explained here nor is it necessarily mentioned with approval but Paul cites it as something in their experience that attests in one more way to belief in the resurrection 34 In this it stays close to what Tertullian wrote in the year 207 or 208 when he said that Paul s only aim in alluding to the practice of baptism for the dead whatever it may have been was that he might all the more firmly insist upon the resurrection of the body in proportion as they who were vainly baptized for the dead resorted to the practice from their belief of such a resurrection 35 Other views edit Elaine Pagels 1992 seeks to explain 1 Corinthians as having reference to the Valentinian sect later numbered among the Gnostic heresies 36 However Pagels view of Paul s epistles is not supported by other scholars Joel R White argues from the context of the passage that 1 Cor 15 29 is referring to the apostles especially Apollos and Paul himself 37 LDS Church doctrine edit nbsp Baptismal font in the Salt Lake Temple circa 1912 where baptisms for the dead are performed by proxy The font rests on the backs of twelve oxen representing the Twelve Tribes of Israel Members of the LDS Church believe that baptism is a prerequisite for entry into the kingdom of God as stated by Jesus in John 3 5 Except that a man be born of water and of the Spirit he cannot enter into the kingdom of God KJV The LDS Church teaches that performing baptisms for the dead allows this saving ordinance to be offered on behalf of those who have died without accepting or knowing Jesus Christ or his teachings during their mortal lives It is taught that this is the method by which all who have lived upon the earth will have the opportunity to receive baptism and to thereby enter the Kingdom of God Among other Biblical references Latter day Saints cite Peter s statements that Jesus preached to the spirits of the dead KJV 1 Peter 3 19 4 6 as evidence that God in his justice provides an opportunity for the deceased to hear and accept the gospel if they don t receive that chance in mortality As Peter affirmed in Acts 2 37 38 the next step after acceptance of the gospel is baptism for the remission of sins which doth also now save us KJV 1 Peter 3 21 The LDS Church teaches that those in the afterlife who have been baptized by proxy are free to accept or reject the ordinance done on their behalf Baptism on behalf of a deceased individual is not binding if that individual chooses to reject it in the afterlife 3 38 Any member of the LDS Church male or female beginning in the year they turn 12 years old and holds a current temple recommend may act as a proxy in this ordinance Men must also hold the Aaronic priesthood prior to entering the temple Men act as proxy for deceased men and women as proxy for deceased women The concept of a spiritual proxy is compared by some in the LDS Church to the belief that Jesus acted as proxy for every human when he atoned for the sins of the world 39 Historically only adult male holders of the Melchizedek priesthood who had undergone the endowment ordinance were permitted to baptize others as proxies for the dead In 2018 this policy was changed to allow boys who hold the Aaronic priesthood office of priest generally between 15 and 18 years old to officiate in baptisms for the dead 40 Modern origin edit According to the LDS Church the practice of baptism for the dead is based on a revelation received by the prophet Joseph Smith Smith first taught the doctrine at the funeral sermon of a deceased member of the church Seymour Brunson 41 In a letter written on October 19 1840 to the church s Quorum of the Twelve Apostles who were on a mission in the United Kingdom at the time Smith refers to the passage in 1 Corinthians 15 29 KJV 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 aside from knowledge independent of the Bible I would say that it was certainly practiced by the ancient churches and Saint 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 42 LDS Church scripture expands further upon this doctrine and states that such baptisms are to be performed in temples 43 Vicarious baptism is performed in connection with other vicarious ordinances in temples of the LDS Church such as the endowment and celestial marriage Initially women could be baptized for dead men and vice versa this however was changed in order to ensure that the person being baptized for a dead man could also be ordained on their behalf to the priesthood 44 Genealogy and baptism edit The LDS Church teaches that deceased persons who have not accepted or had the opportunity to accept the gospel of Christ in this life will have such opportunity in the afterlife The belief is that as all must follow Jesus Christ they must also receive all the ordinances that a living person is expected to receive including baptism For this reason members of the LDS Church are encouraged to research their genealogy This research is then used as the basis for church performing temple ordinances for as many deceased persons as possible As a part of these efforts Latter day Saints have performed temple ordinances on behalf of a number of high profile people including the Founding Fathers of the United States 45 46 47 U S Presidents 45 most Catholic popes 48 49 John Wesley 45 Christopher Columbus 45 Adolf Hitler 48 Joan of Arc 48 Genghis Khan 48 Joseph Stalin 48 and Gautama Buddha 48 While members of the LDS Church consider vicarious ordinances for the deceased an act of compassionate service some non members have taken offense Sensitive to the issue of proxy baptizing for non Mormons not related to church members the church in recent years has published a general policy of performing temple ordinances only for relatives 50 For example the church is in the process of removing sensitive names such as Jewish Holocaust victims from its International Genealogical Index IGI D Todd Christofferson of the church s Presidency of the Seventy stated that removing the names is an ongoing labor intensive process requiring name by name research When the Church is made aware of documented concerns action is taken Plans are underway to refine this process 51 The LDS Church keeps records of the temple ordinances performed for deceased persons however FamilySearch a web application for accessing the church s genealogical databases shows information on temple ordinances only to registered LDS Church members and not to non members 52 In 2008 a directive from the Vatican Congregation for the Clergy directed Catholic dioceses to prevent the LDS Church from microfilming and digitizing information contained in Catholic sacramental registers so that those whose names were contained therein would not be subjected to vicarious Mormon baptism 53 54 Earlier the Vatican had declared that Mormon baptisms were invalid 55 Controversy editSee also Criticism of the Church of Jesus Christ of Latter day Saints Baptism for the dead Jewish Holocaust victims edit The LDS Church performs vicarious baptisms for individuals regardless of their race sex creed religion or morality citation needed Some members of the LDS Church have been baptized for both victims and perpetrators of The Holocaust including Anne Frank and Adolf Hitler contrary to modern church policy 56 Some Jewish Holocaust survivors and some Jewish organizations have objected to this practice Since the early 1990s the LDS Church has urged members to submit the names of only their own ancestors for ordinances and to request permission of surviving family members of people who have died within the past 95 years 57 Hundreds of thousands of improperly submitted names not adhering to this policy have been removed from the records of the church 58 Church apostle Boyd K Packer has stated the church has been open about its practice of using public records to further temple ordinance work 59 Despite the guidelines some members of the church have submitted names without adequate permission In December 2002 independent researcher Helen Radkey published a report showing that following a 1995 promise from the church to remove Jewish Holocaust victims from its International Genealogical Index the church s database included the names of about 19 000 who had a 40 to 50 percent chance to be Holocaust victims in Russia Poland France and Austria 60 61 Genealogist Bernard Kouchel searched the International Genealogical Index and discovered that many well known Jews had been vicariously baptized including Maimonides Albert Einstein and Irving Berlin without family permission 62 63 Church official D Todd Christofferson told The New York Times that the church expends massive amounts of resources attempting to purge improperly submitted names but that it is not feasible to expect the church to find each and every last one and that the agreement in 1995 did not place this type of responsibility on the centralized church leadership 64 Jewish groups including the Simon Wiesenthal Center spoke out against the vicarious baptism of Holocaust perpetrators and victims in the mid 1990s and again in the 2000s when they discovered the practice which they consider insensitive to the living and the dead was continuing 65 66 The associate dean of the Simon Wiesenthal Center Abraham Cooper complained that infamous figures such as Adolf Hitler and Eva Braun appeared on LDS genealogical records Whether official or not the fact remains that this is exactly the kind of activity that enraged and hurt really so many victims of the Holocaust and caused alarm in the Jewish community 48 67 In 2008 the American Gathering of Jewish Holocaust Survivors announced that since church members had repeatedly violated previous agreements it would no longer negotiate with the church to try to prevent vicarious baptism Speaking on the anniversary of Kristallnacht Ernest Michel a Holocaust survivor who reported on the Nuremberg Trials speaking as the honorary chairman of the American Gathering of Holocaust Survivors called on the LDS Church to implement a mechanism to undo what they have done and declared that the LDS Church had repeatedly violated their agreements and that talks with Mormon leaders were now ended Jewish groups he said would now turn to the court of public opinion for justice 68 Michel called the practice a revision of history that plays into the hands of Holocaust deniers stating They tell me that my parents Jewishness has not been altered but 100 years from now how will they be able to guarantee that my mother and father of blessed memory who lived as Jews and were slaughtered by Hitler for no other reason than they were Jews will someday not be identified as Mormon victims of the Holocaust 68 Church officials in response stated that the church does not teach that vicarious baptisms coerce deceased persons to become Mormons nor does the church add those names to its list of church members 69 70 Church officials have also stated that in accordance with the 1995 agreement it has removed more than 300 000 names of Jewish Holocaust victims from its databases as well as subsequently removing names later identified by Jewish groups Church officials stated in 2008 that a new version of the FamilySearch application had been developed and was being implemented in an effort to prevent the submission of Holocaust victim names for temple ordinances 71 In February 2012 the issue re emerged after it was found that the parents of Holocaust survivor and Jewish rights advocate Simon Wiesenthal were added to the genealogical database 72 Shortly afterward news stories announced that Anne Frank had been baptized by proxy for the ninth time at the Santo Domingo Dominican Republic Temple 73 See also edit nbsp LDS Church portal Bariah Ancestor liberation Criticism of the Latter Day Saint movement Genealogical Society of Utah Posthumous marriage in Mormonism Sealing powerNotes edit Taylor N H 2002 Baptism for the Dead 1 Cor 15 29 Neotestamentica 36 1 2 111 120 JSTOR 43049114 Everett Ferguson Baptism in the early church history theology and liturgy 2009 p299 Tertullian twice in an antiheretical context comments on 1 Corinthians 15 29 baptism for the dead 4 Later writers say the Marcionites practiced baptism on behalf of the dead 5 It was also said that they a b Baptisms for the Dead Gospel Topics LDS Church a b Baptism For The Dead Centerplace org Retrieved 2012 08 23 Differences That Persist between the RLDS and LDS Churches PDF Retrieved 2012 08 23 Appendix A Section 107 Archived 2021 07 24 at the Wayback Machine Appendix B Section 109 Archived 2021 05 13 at the Wayback Machine Appendix C Section 110 Archived 2018 09 29 at the Wayback Machine Doctrine and Covenants RLDS 1970 ed Doctrine and Covenants RLDS 1990 ed Smith B Mildred A Response to Paul Trask Part Way To Utah CenterPlace org archived from the original on 2007 05 18 Church of Jesus Christ of Latter Day Saints Mormons Baptism for the Dead Strangite org 2004 01 01 Archived from the original on 2012 09 13 Retrieved 2012 08 23 Tvedtnes John A February 1977 Proxy Baptism Ensign Orthodox Church Fathers Christian Theology Classics Panarion 28 6 4 Archived 2015 09 06 at the Wayback Machine a b John Chrysostom Homily XL on 1 Corinthians Christian Classics Ethereal Library Retrieved 2014 03 27 1 Corinthians 15 22 23 masculine noun baptismos 4x NT uses Blueletterbible org Retrieved 2011 09 17 Philippe Wolff Baptism The Covenant and the Family 2009 p45 This word occurs but four times in the Septuagint and in no case with the Baptist meaning 1st Judith baptized herself in a fountain of water by the camp Judith xii 7 She was then purifying herself from her uncleanness Jonathan David Lawrence Washing in Water Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature Atlanta Society of Biblical Literature 2006 p294 ἐὰn mὴ baptiswntai oὐk ἐs8ioysin Geoffrey Wigoder The Encyclopedia of Judaism 1989 p768 The dead body renders the house in which it is situated and anyone coming in contact with the body ritually impure tame met ritual washing of the body Any person touching a corpse must wash his hands as soon as possible Jacob Neusner The Halakhah An Encyclopaedia of the Law of Judaism 2000 TRACTATE YADAYIM I AN OUTLINE OF THE HALAKHAH OF YADAYIM The hands are deemed perpetually unclean a realm of uncleanness fingertips to wrist distinct from the rest of the body Lawrence Washing in Water Trajectories of Ritual Bathing in the Hebrew Bible and Second Temple Literature Atlanta Society of Biblical Literature 2006 chapter Dead Sea Scrolls Peter J Leithart The Baptized Body 2007 p136 Paul uses a distancing third person they baptize for the dead Why not we Paul might well be referring to Jewish practices Under the ceremonial laws of Torah every washing was a washing for the dead cf Num 19 Uncleanness was a ceremonial form of death and through washings of various sorts the unclean dead were restored to life in fellowship with Alan C Mitchell Daniel J Harrington 2007 Hebrews p 119 2 instruction about cleansings laying on of hands resurrection of the dead and eternal judgment The word for cleansings baptismos is not exclusively used for Christian baptism as is baptisma BDAG 165 Paulsen David L and Mason Brock M 2010 Baptism for the Dead in Early Christianity Journal of Book of Mormon Studies Volume 19 No 2 Article 4 Against Marcion 5 10 Ambrosiaster Commentary on Paul s Epistles Corpus Scriptorum Ecclesiasticorum Latinorum 81 175 see Gerald Bray ed Ancient Christian Commentary on Scripture Downers Grove IL InterVarsity 1999 166 a b c Tyndale Bible Dictionary 2001 ISBN 978 0 8423 7089 9 article Baptism for the dead 1 Corinthians 15 30 32 What does the Bible mean when it refers to the Baptism of the dead Christiananswers net Retrieved 2011 09 17 Baptism for the Dead Visual Bible Alive Retrieved 2011 09 17 Liddell and Scott ὑper Artfl uchicago edu Retrieved 2011 09 17 Attridge Harold W et al editors The HarperCollins Study Bible New Revised Standard Version Including The Apocryphal Deuterocanonical Books HarperSanFrancisco 2006 Tyndale Bible Dictionary Tyndale House 2001 ISBN 978 0 8423 7089 9 P 146 New American Bible note on 1 Corinthians 15 29 Usccb org 2011 03 13 Archived from the original on 2013 01 17 Retrieved 2011 09 17 Tertullian Against Marcion book V chapter 10 Newadvent org Retrieved 2011 09 17 Elaine H Pagels The gnostic Paul gnostic exegesis of the Pauline letters 1992 p83 Paul now argues his case for the resurrection from the practice of baptism for the dead According to their own sacramental practice the pneumatic elect receive baptism for the dead that is for the psychics White Joel 1997 Baptized on Account of the Dead The Meaning of 1 Corinthians 15 29 in its Context Journal of Biblical Literature 116 3 487 499 doi 10 2307 3266670 JSTOR 3266670 Condie Spencer J July 2003 The Savior s Visit to the Spirit World Ensign LDS Church 32 36 No one will be coerced into accepting ordinances performed on his or her behalf by another Baptism for the dead offers an opportunity but it does not override a person s agency But if this ordinance is not performed for them deceased persons are robbed of the choice to accept or reject baptism Hinckley Gordon B 1981 Be Thou an Example Deseret Book p 133 In the sanctity of their appointments we commune with him and reflect on his Son our Savior and Redeemer the Lord Jesus Christ who served as proxy for each of us in a vicarious sacrifice in our behalf Curtis Larry D 14 December 2017 LDS policy changes to allow youth to officiate assist in temple baptisms KUTV retrieved January 11 2018 Cook Lyndon Andrew F Ehat June 1991 The Words of Joseph Smith Grandin Book Co p 49 ISBN 0 910523 39 8 History of the Church 4 231 Doctrine and Covenants Covenant 124 29 Covenant 127 5 10 and Covenant 128 Brigham Young August 31 1873 Journal of Discourses 16 160 a b c d Wilford Woodruff 1878 D W Evans Geo F Gibbs et al eds The Journal of Discourses of Brigham Young His Counselors and the Twelve Apostles vol 19 Liverpool England William Budge p 229 two weeks before I left St George the spirits of the dead gathered around me wanting to know why we did not redeem them Said they You have had the use of the Endowment House for a number of years and yet nothing has ever been done for us We laid the foundation of the government you now enjoy and we never apostatized from it but we remained true to it and were faithful to God These were the signers of the Declaration of Independence and they waited on me for two days and two nights The thought never entered my heart from the fact I suppose that heretofore our minds were reaching after our more immediate friends and relatives I straightway went into the baptismal font and called upon Brother McCallister to baptize me for the signers of the Declaration of Independence and fifty other eminent men making one hundred in all including John Wesley Columbus and others I then baptized him for every President of the United States except three and when their cause is just somebody will do the work for them Wilford Woodruff April 1898 Conference Report of the Church of Jesus Christ of Latter day Saints pp 89 90 Those men who laid the foundation of this American government and signed the Declaration of Independence were the best spirits the God of heaven could find on the face of the earth They were choice spirits not wicked men General Washington and all the men that labored for the purpose were inspired of the Lord Everyone of those men that signed the Declaration of Independence with General Washington called upon me as an Apostle of the Lord Jesus Christ in the Temple at St George two consecutive nights and demanded at my hands that I should go forth and attend to the ordinances of the House of God for them Ezra Taft Benson 1977 God s Hand in Our Nation s History 1976 Devotional Speeches of the Year Provo Utah Brigham Young University Press pp 307 9 The temple work for the fifty six signers of the Declaration of Independence and other Founding Fathers has been done All these appeared to Wilford Woodruff when he was president of the St George Temple President George Washington was ordained a high priest at that time You will also be interested to know that according to Wilford Woodruff s journal John Wesley Benjamin Franklin and Christopher Columbus were also ordained high priests at that time When one casts doubt about the character of these noble sons of God I believe he or she will have to answer to the God of heaven for it Yes with Lincoln I say To add brightness to the sun or glory to the name of Washington is impossible Let none attempt it In solemn awe pronounce the name and in its deathless splendor leave it shining on a b c d e f g Thiessen Mark April 9 2005 Jews Mormons to meet over baptism for the dead The Salt Lake Tribune Associated Press Tom Heneghan 4 February 2007 Will Pope Benedict become a Mormon after he dies Reuters Paris Pope John Paul II was baptized not once but four times in April 2006 in line with Mormon practice of waiting a year before starting these rites He died on April 2 2005 His name was purged from the online IGI so a normal search will not find them But his four now anonymous files are still in the database and three still show his parents names FamilySearch Who you can do ordinances for Mormons Renew Their Vow to Stop Baptizing Deceased Jews 13 December 2002 retrieved 2013 08 30 Finding Ordinance Dates on the International Genealogical Index IGI PDF retrieved 2012 02 27 To see ordinance information in the IGI members must be registered in FamilySearch org as a Church member permanent dead link Powell Kimberly May 5 2008 Vatican Orders Catholic Parish Registers Off Limits to LDS Church Genealogy About com About com archived from the original on 2012 11 18 retrieved 2014 03 26 Muth Chaz May 2 2008 Vatican letter directs bishops to keep parish records from Mormons Catholicnews com Catholic News Service United States Conference of Catholic Bishops archived from the original on May 6 2008 retrieved 2014 03 26 Congregation for the Doctrine of the Faith 2001 06 05 Response to a dubium on the validity of baptism conferred by The Church of Jesus Christ of Latter day Saints called Mormons Vatican va retrieved 2014 03 26 MSNBC s The Last Word with Lawrence O Donnell 2012 Wiesel to Mormon Church stop proxy baptisms of Jews Archived from the original on 2012 02 18 Chapter 7 Providing Temple Ordinances Member s Guide to Temple and Family History Work LDS Church 2012 pp 29 36 Mormons Jews Set Up Group to Study Concerns Meridian Magazine 2005 Archived from the original on 2010 02 07 Packer Boyd K 1980 The Holy Temple Bookcraft p 266 ISBN 0 88494 411 5 For a number of years the Church had negotiated with the government of Israel for permission to microfilm the archives of that nation These records including many carefully kept genealogies are priceless records of the human family and have a tie to great events in the history of the world The officials had learned all they wanted to know about the Church storage procedures and were impressed They insisted however that someone be sent to talk to them about the doctrine relating to our desire for their records They wanted to know why we wanted their records In 1977 I received the assignment to go to Israel and meet with their official archivists and scholars on the matter I explained to them our great interest in the Old Testament and our kinship with Israel We talked of family of patriarchal lineage and blessings We talked of the doctrine of agency But all of these things were not central to the point It might seem that in order to obtain a favorable decision we would have to be diplomatic and not mention ordinances especially baptism But we were on the Lord s errand and so I told them plainly bluntly that we desired their records in order to provide baptism Christian baptism for their forebears and for ours The reaction was immediate and intense The meeting thereafter was most interesting We came away uncertain as to the outcome But we were on the Lord s errand We were serving the work of redemption for the dead We had told the truth without any shade of misrepresentation In due time the answer came We received approval to microfilm and preserve those records which were sanctified by the suffering of our brethren of the house of Israel Bernard I Kouchel The Issue of The Mormon Baptisms of Jewish Holocaust Victims and Other Jewish Dead Mormons Hijack Dead or Alive Jewish Souls JewishGen Archived from the original on 18 December 2008 Retrieved 2009 01 27 Hoffman Allison 10 November 2008 Jewish group wants Mormons to stop proxy baptisms Jerusalem Post Retrieved 2008 11 11 Gladstone Bill December 12 2002 Jewish Officials Press Mormons to Stop Baptizing Deceased Jews Jewish Telegraphic Agency Gladstone Bill December 13 2002 Mormons Renew Their Vow to Stop Baptizing Deceased Jews Jewish Telegraphic Agency Urbina Ian 2003 12 21 Again Jews Fault Mormons Over Posthumous Baptisms The New York Times Mormons meet with Jews over baptizing Holocaust victims CNN com December 11 2002 Archived from the original on 2004 10 12 Vicarious baptism had even been performed for Simon Wiesenthal himself after his death The Center found the practice insulting and an affront to Jews who died because of their religion Rabbi Marvin Hier of the center said If these people did not contact the Mormons themselves the adage should be Don t call me I ll call you With the greatest of respect to them we do not think they are the exclusive arbitrators of who is saved Cienski Jan June 6 2001 National Post Aaron Breitbart a researcher with the Center believes the church was showing insensitivity to the living and their dead ancestors They did not get baptized when they were alive and they had a choice and doing so after they are dead is beyond the ethical bounds a href Template Citation html title Template Citation citation a Missing or empty title help Mims Bob October 9 1999 The Salt Lake Tribune a href Template Citation html title Template Citation citation a Missing or empty title help a b Hajela Deepti Jennifer Dobner 11 November 2008 Jewish group wants Mormons to stop proxy baptisms Associated Press Retrieved 2008 11 11 dead link Background Explanation of Temple Baptism Newsroom Press release LDS Church 10 November 2008 Christofferson D Todd 10 November 2008 Religious Freedom Allows Both Mormons and Jews to Honor Their Ancestors Newsroom Press release LDS Church Blankenfeld Buddy 11 November 2008 Jewish group at odds with LDS Church over temple work for ancestors ABC 4 News Retrieved 2008 11 11 Mormons baptise parents of Nazi hunter Simon Wiesenthal BBC News 15 February 2012 Retrieved 2012 02 16 Mormon Baptism Targets Anne Frank Again Huffington Post 21 February 2012 Retrieved 2012 03 03 References editMcKinlay Daniel B 1994 Temple Imagery in the Epistles of Peter In Parry Donald W ed Temples of the Ancient World Ritual and Symbolism Salt Lake City Deseret Book pp 492 514 ISBN 087579811X OCLC 28927139 permanent dead link Nibley Hugh W 1987 Baptism for the Dead in Ancient Times Mormonism and Early Christianity Salt Lake City Deseret Book pp 100 167 ISBN 0875791271 LCCN 87025291 OCLC 16758141 permanent dead link Paulsen David L Cook Roger D Christensen Kendel J 2010 The Harrowing of Hell Salvation for the Dead in Early Christianity Journal of the Book of Mormon and Other Restoration Scripture 19 1 Archived from the original on 2014 03 27 Retrieved 2014 03 26 Paulsen David L Mason Brock M 2010 Baptism for the Dead in Early Christianity Journal of the Book of Mormon and Other Restoration Scripture 19 2 Archived from the original on 2015 08 13 Retrieved 2014 03 26 Paulsen David L Christensen Kendel J Pulido Martin 2011 Redeeming the Dead Tender Mercies Turning of Hearts and Restoration of Authority Journal of the Book of Mormon and Other Restoration Scripture 20 1 28 51 doi 10 5406 jbookmormotheres 20 1 0028 S2CID 171321564 Archived from the original on 2014 03 27 Retrieved 2014 03 26 Paulsen David L Christensen Kendel J Pulido Martin Burton Judson 2011 Redemption of the Dead Continuing Revelation after Joseph Smith Journal of the Book of Mormon and Other Restoration Scripture 20 2 52 69 doi 10 5406 jbookmormotheres 20 2 0052 S2CID 193627841 Archived from the original on 2014 03 27 Retrieved 2014 03 26 Roberts B H ed 1975 History of The Church of Jesus Christ of Latter day Saints revised 2nd ed The Deseret Book Company ISBN 0 87579 490 4 Tvedtnes John A September 1989 Baptism for the Dead The Coptic Rationale Special Papers of the Society for Early Historic Archaeology No 2 BYU Digital reprint by FairMormon Tvedtnes John A 1999 Baptism for the Dead in Early Christianity In Parry Donald W Ricks Stephen D eds The Temple in Time and Eternity Provo Utah Foundation for Ancient Research and Mormon Studies Brigham Young University ISBN 0934893462 OCLC 42476043 Further reading editBrown Samuel February 23 2012 Mormon Baptism For the Dead History and Explanation of an Unusual Ritual The Huffington Post Burton H David Stendahl Krister 1992 Baptism for the Dead In Ludlow Daniel H ed Encyclopedia of Mormonism New York Macmillan Publishing pp 95 97 ISBN 0 02 879602 0 OCLC 24502140 McEntee Peg 12 December 2002 LDS Church Reaffirms No Proxy Baptisms of Jews The Salt Lake Tribune p B1 Archive Article ID 100DFA54AAE11B02 NewsBank Peterson Daniel C Ricks Stephen D March 1988 Comparing LDS Beliefs with First Century Christianity Ensign Stack Peggy Fletcher March 2 2012 Q amp A about Mormon baptisms for the dead The Salt Lake TribuneExternal links edit nbsp Wikisource has the text of the 1920 Encyclopedia Americana article Baptism for the Dead Rites Baptism for the Dead Featured Religions and Beliefs Mormonism at the BBC s Religion and Ethics portal Baptism for the Dead Schaff Herzog Encyclopedia of Religious Knowledge at Christian Classics Ethereal Library Recipient of baptism Baptism of the dead in Baptism entry of the Catholic Encyclopedia Retrieved from https en wikipedia org w index php title Baptism for the dead amp oldid 1217389574, wikipedia, wiki, book, books, library,

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