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Baptism for the Dead in Early Christianity

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Baptism for the Dead in Early Christianity Journal of Book of Mormon Studies Volume 19 Number 2 Article 4 7-31-2010 Baptism for the Dead in Early Christianity David L. Paulsen Brock M. Mason Follow this and additional works at: https://scholarsarchive.byu.edu/jbms BYU ScholarsArchive Citation Paulsen, David L. and Mason, Brock M. (2010) "Baptism for the Dead in Early Christianity," Journal of Book of Mormon Studies: Vol. 19 : No. 2 , Article 4. Available at: https://scholarsarchive.byu.edu/jbms/vol19/iss2/4 This Feature Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Journal of Book of Mormon Studies by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Baptism for the Dead in Early Christianity Author(s) David L. Paulsen and Brock M. Mason Reference Journal of the Book of Mormon and Other Restoration Scripture 19/2 (2010): 22–49. ISSN 1948-7487 (print), 2167-7565 (online) Abstract To help mitigate the soteriological problem of evil, that one having had no chance to hear the gospel would be sent to hell, many early Christians prac- ticed baptism for the dead. The only reference to this in the New Testament comes in 1 Corinthians 15:29, a scripture that some scholars attempt to reinterpret or repunctuate to dismiss baptism for the dead but that most scholars defend as a legitimate reference. Further strengthening the historicity of the practice are references by early writers such as Tertullian and Ambrosiaster. The quest for authenticating the practice of baptism for the dead should rest on these and other historical references, not on retroactively applied standards of orthodoxy. Alinari / Art Resource, NY. St. Paul. Baptism for the Dead in Early Christianity David L. pauLsen anD Brock M. Mason n the fIrst part of thIs serIes,1 we estab- tion comes only through an individual’s acceptance lished that apocalyptic Christian writers were of Christ’s salvific gifts in this life; and (3) count- Ideeply concerned about the fate of those who less numbers of God’s children have died without had no chance to receive the gospel in this life. They having a chance to hear about, much less accept, felt that an eternal condemnation meted out to Christ’s salvific gifts.2 Surely, the God of mercy these souls—simply because they had not accepted would offer salvation to all; according to some early the inaccessible—was not in keeping with their apocalyptic Jewish and Christian writers, he has. understanding of a merciful God. Apocalyptic Jews taught that eternal damnation This concern is the crux of the soteriological was a punishment reserved for fallen archangels problem of evil, which is best stated as a logically and wicked men,3 while righteous Gentiles would inconsistent triad: (1) God is perfectly loving and be spared such tortures.4 However, this solution did just, desiring that all his children be saved; (2) salva- not fully mitigate the soteriological problem of evil; 22 Volume 19, number 2, 2010 righteous Gentiles, although escaping endless pun- cal precedent. Rather, as we will detail in the last ishment, would not share in the exaltation of the part of this series, it is based on modern revelation. covenant people. Some early Christians, on the other hand, Baptismal Theology of the New provided a more thorough solution than the said Testament and Patristic Literature Jewish predecessors. They taught that righteous individuals could receive the gospel in the next life Proxy baptisms are based on the conviction that through postmortem evangelization, a work initi- the sacrament of baptism is necessary for salvation. ated by Jesus’s descent into hell “to save those who Accordingly, we will look at the teachings of New had not known him on earth.” 5 However, some Testament and patristic writers regarding the neces- did not believe that postmortem acceptance of the sity of this sacred ordinance. These writers taught gospel was sufficient to ensure the salvation of the that baptism was essential for forgiveness of sins deceased but that it must also be accompanied by and for entrance into the church and into heaven. vicarious ordinance work, a belief implicit in their Indeed, according to Everett Ferguson in his highly involvement in baptisms for the dead. respected study of early Christian liturgy, Chris- In this paper we will provide evidence that the tians through the first five centuries believed that practice of baptism for the dead existed in some baptism “effects salvation, forgiveness of sins, free- 6 dom from the rule of sin and death, purification, early Christian communities. We do not attempt to 9 prove that baptism for the dead is a true teaching. and washing.” This cannot be demonstrated by historical research. Three main arguments from the New Testa- We intend only to trace the history of proxy bap- ment support the essential nature of baptism. First, tism in early Christianity and the theological Christ himself is baptized, signifying the necessity for Christians to receive the same. Second, there are rationale for its practice. To support our thesis, pivotal verses of scripture, such as John 3:5, Mark we will show that early Christians, including New 16:14–16, and Matthew 28:19, which, according to Testament writers, taught that baptism is essential some scholars, affirm the necessity of baptism for to salvation. Because of this belief, vicarious bap- salvation. Third, throughout the book of Acts, bap- tisms were performed to ensure that the unbap- tism is without question the rite of initiation that tized dead would not be denied access to salvation. all converts must undergo. According to Acts, this Next, we examine 1 Corinthians 15:29, arguing rite assures the convert a remission of sins and links that metaphorical interpretations of this passage them to Christ. are ultimately unconvincing. Instead, we support The synoptic Gospels all attest to the fact that what some modern scholars refer to as the “majority 7 Christ was baptized by John in order to “fulfill reading,” which understands 15:29 as a reference all righteousness” (Matthew 3:13–17; cf. Mark 1:9; to vicarious baptism. Third, we explore the possible Luke 3:21). W. F. Albright and C. S. Mann explain origins of the practice by examining the texts that Christ’s baptism in relation to Matthew’s goal of teach doctrines closely related to baptism for the showing Christ’s fulfillment of ancient scriptural dead. And, finally, we detail the historical practice prophecies. These scholars explain the term fulfill of proxy baptisms by early Christian communities all righteousness as a reference to the “fulfillment now labeled “heretical.” We argue, however, that of those Scriptures in which those demands are set retroactively measuring ancient Christian practices out—law, prophets, writings. In any event, the bap- by later standards of orthodoxy is misguided and tism administered by John was a direct response to that we must, therefore, independently reexamine the will of God, and so the Messiah must submit to practices traditionally considered heretical. it.” 10 Thus Christ’s baptism, for Matthew, fulfilled Before setting out and assessing historical both divine commands and ancient scripture (nota- evidence for early Christian practice of proxy bap- bly Isaiah 43:2 and Psalm 2:7). The Oxford Bible tisms for the dead, an important caveat is in order: Commentary suggests that Matthew’s account dem- though Joseph Smith believed that first-century onstrates this fulfillment of both commands and Christians performed proxy baptisms,8 the modern scripture by focusing on the apocalyptic vision that Latter-day Saint practice is not grounded on histori- Christ receives upon baptism, in which God affirms journal of the book of m ormon and other restoration scripture 23 Jesus as his Son and the Holy Ghost descends as or second century inserted these verses, and they a dove.11 A few Christian authors such as Hilary, were taken as canon by many Christians following Theodore of Mopsuestia, Chromatius, and Cyril of thereafter. Alexandria declare Christ’s baptism as the example Matthew’s Gospel records that the risen Christ for Christians to follow, that they may receive sal- instructs the apostles: “Go ye therefore, and teach vation and remission of sins.12 Although no New all nations, baptizing them in the name of the Testament text explicitly confirms the point, Jesus’s Father, and of the Son, and of the Holy Ghost: baptism likely became the foundation for later Teaching them to observe all things whatsoever I Christian baptism.13 have commanded you: and, lo, I am with you alway, Christ’s example of baptism is not alone in even unto the end of the world. Amen” (Matthew signaling the necessity of the ordinance. Mark 28:19). According to Matthew, then, one of the 16:15–16 declares a similar sentiment: “And he said duties of the apostles was to teach and baptize all unto them, Go ye into all the world, and preach nations. the gospel to every creature. He that believeth and Professor Ulrich Luz notes in his commentary is baptized shall be saved; but he that believeth on these verses that “the task of ‘making disciples’ not shall be damned.” It is quite certain that this of the nations involves first of all the command to passage was added to the text by a later author.14 baptize. Since baptism is the sign that all Christians Nonetheless, it still corroborates the doctrine of have in common, the command to baptize is a con- baptism, as it was added by a Christian who obvi- fession of the whole church.” 17 He further explains, ously believed baptism was salvifically requisite.
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