Baptism for the dead

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Baptism for the dead, vicarious baptism or proxy baptism is a religious practice of baptising a living person on behalf of an individual who is dead; the living person is acting as the deceased person's proxy. The practice is referred to in The New Testament (1 Cor. 15:29) but was forbidden by the Orthodox Church in the 4th Century and is not practiced in modern mainstream Christianity. It has been practiced since 1840 in The Church of Jesus Christ of Latter-day Saints where it is also called temple baptism because it is performed only in dedicated temples.

In the Mormon practice, a living person, acting as proxy, is baptized by immersion in the name of the Father, and the Son, and the Holy Ghost. The prayer accompanying the baptism differs from typical wording in that it states that the baptism is being performed for and in behalf of the deceased person. It is an important and distinctive ordinance of that church, based on the belief that baptism is a required ordinance for entry into the Kingdom of God.

Other Latter Day Saint bodies that accept Baptism for the Dead include The Church of Jesus Christ of Latter Day Saints (Strangite) and The Church of Jesus Christ (Cutlerite). Strangites practiced this ordinance during the 1840's in Voree, Wisconsin, and later during the 1850's on Beaver Island, Michigan. In both cases, it was specifically authorized by revelation given through the Strangite prophet, James J. Strang. The main Strangite organization no longer actively practices proxy baptism (due to lack of prophetic leadership at the current time), but belief in it is required for membership.

Cutlerite practice, in contrast to the LDS, permits Baptisms for the Dead in Cutlerite meetinghouses (of which only two exist today, one in Clitherall, Minnesota and the other in Independence, Missouri). Though Cutlerites believe in the concept of temples, one is not required under their doctrine for this particular ordinance (though proxy baptisms would, of course, be performed in a temple, as well; Cutlerites simply do not have one of their own at present). A baptismal font is constructed beneath the floor of the main-floor chapel, imitating the basement location of the font in the Nauvoo, Illinois temple as revealed by Joseph Smith. This is then used for baptism of the livng and for the dead. Cutlerites practiced Baptisms for the Dead sporadically throughout their history (including during the early 1990's), but it is not known if they still do so. As with the LDS and the Strangites, belief in this doctrine is required for membership in their Church.

Some members of the early Community of Christ Church (formerly known as the Reorganized Church of Jesus Christ of Latter Day Saints, or RLDS for short) also believed in Baptism for the Dead, but it was never officially sanctioned by that organization. Doctrine and Covenants revalations appertaining to this practice were removed from that book by the RLDS General Conference in 1970. The RLDS Doctrine and Covenants revelation authorizing construction of their Independence, Missouri Temple specifically and permanently banned what it termed "secret ordinances," and accordingly no provision was made for Baptisms for the Dead in that temple. Most (if not all) members of the contemporary Community of Christ Church tend to reject proxy baptism as being a valid part of their faith.

Some adherents to the Restoration Branches movement, which broke from the Community of Christ Church in the 1980's, still believe in the correctness of Baptism for the Dead, though it is not practiced in their churches as of yet. These tend to believe that it will one day be sanctioned under the leadership of a new prophet, whom they expect will reuinte the various Latter Day Saint factions under his leadership and correct what they feel is wrong in the main Community of Christ Church. However, many other members of the Branches ardently disagree with this, rejecting the validity of the Baptism for the Dead doctrine and its practice now or ever. This dichotomy reflects the dispute over this doctrine (and other practices of the Mormon Church in Nauvoo) that embroiled the early RLDS movement. Most Restoration Branch members seem content (as were their earlier RLDS forebearers) to leave resolution of this matter to a future prophet.

Outside of Christianity, proxy baptisms are practiced by the Mandaeans of Iraq and Iran,[1] by some of the Neo-Apostolic congregations of Europe, and by some Native American religions.[citation needed]

Contents

[edit] Early History

Some scholars suggest that baptism for the dead was practiced by some Christian groups in the late fourth century. John A. Tvedtnes, a Hebrew and early Christian scholar at Brigham Young University, Utah writes:

“ That baptism for the dead was indeed practiced in some orthodox Christian circles is indicated by the decisions of two late fourth century councils. The fourth canon of the Synod of Hippo, held in 393, declares, "The Eucharist shall not be given to dead bodies, nor baptism conferred upon them." The ruling was confirmed four years later in the sixth canon of the Third Council of Carthage.[2] ”

Some argue that the fact that these two councils felt it necessary to explicitly forbid baptism for the dead shows that there must have been a significant group of people practicing some form of it, accompanied by opposition to it by the church's leadership. Others disagree with the classification of such groups as "orthodox", since the councils concluded that they were in fact unorthodox, at least with respect to that practice.

According to the International Standard Bible Encyclopedia, "Tertullian believed that Paul referred to a custom of vicarious baptism (Res., 48c; Adv. Marc., 5.10). There is evidence that the early church knew such a practice. Epiphanius mentions a tradition that the custom obtained among the Cerinthians (Haer., 28 6). And Chrysostom states that it prevailed among the Marcionites."

The "early church" refers to the church shortly after the time of the apostles. Paul said 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?" Latter Day Saints believe this statement is an acknowledgment by Paul that baptism for the dead was both practiced and accepted. The International Standard Bible Encyclopedia says that "commentators have offered between thirty and forty other interpretations, more or less strained, of the passage." Most of these other interpretations center around the notion that either Paul was merely trying to point out contradiction within practices unique to the Corinthians or that the wording describes something other than actual physical baptism.

[edit] Latter-day Saints doctrine

Latter-Day Saints believe that baptism is a prerequisite for entry into the kingdom of God as stated in John 3:5 (KJV). In this verse, Jesus states: "Except that a man be born of water and of the Spirit, he cannot enter into the kingdom of God."

LDS belief is that the practice of performing baptism for the dead allows this saving ordinance to be offered to those who have died without accepting or knowing Jesus Christ or his gospel during their mortal lives. It is believed that this is the method by which all who have lived upon the Earth will have the opportunity to receive this ordinance and to enter the Kingdom of God. LDS teaching states 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]

Any member of the LDS church, male or female, with a current temple recommend (issued to worthy members who are at least 12 years old) may act as a proxy in this ordinance. Young men must also hold the Aaronic Priesthood prior to entering the temple. The concept of a spiritual proxy is compared by some to the belief in Jesus' death as an atoning sacrifice.[4]

[edit] Origin

According to The Church of Jesus Christ of Latter-day Saints, the practice of baptism for the dead is based on a revelation received by the prophet Joseph Smith. He first taught the doctrine at the funeral sermon of a deceased member of the Church, Seymour Brunson.[5] In a letter written on October 19, 1840, to the Quorum of the Twelve Apostles of the Church (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?"
(History of The Church of Jesus Christ of Latter-day Saints 4:231)		 ”

Other LDS scriptures (Doctrine and Covenants Covenant 124:29, Covenant 127:5-10 and Covenant 128) expand further upon this doctrine and say that such baptisms are to be performed in temples. (As of April 2006, there are 122 operating LDS temples worldwide and many more under construction.) Vicarious baptism is performed in connection with other vicarious ordinances in Latter-day Saints' temples.

[edit] Genealogy and baptism

The LDS church holds that deceased persons who have not accepted or had the opportunity to accept the gospel of Christ in this life will have the opportunity to accept the gospel in the afterlife. 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 seek out their genealogy. This genealogy research is then used as the basis of research in the Church's efforts to perform temple ordinances for as many deceased persons as possible. As a part of these efforts, Mormons have performed temple ordinances on behalf of a number of high profile people. Of particular interest are: the Founding Fathers of the U.S., Presidents of the U.S., John Wesley, Christopher Columbus, and others.

Vicarious baptism does not mean that the decedent is forced to accept the ordinance performed for him or her or that the deceased becomes a member of the LDS Church; it merely means that the decedent has the option to accept the ordinance and the benefits which the Latter-day Saints claim baptism provides. (See Exaltation (Mormonism).)

While members of The Church of Jesus Christ of Latter-day Saints consider it a great service to perform vicarious ordinances for the deceased, some non-members have taken offense. To be sensitive to the issue of proxy baptizing for non-Mormons that are not related to Church members, the Church in recent years has published a general policy of only performing temple ordinances for direct ancestors of Church members. For example, the Church is in the process of removing sensitive names (such as Jewish Holocaust victims) from its International Genealogical Index. 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."[citation needed]

[edit] Christian opposition

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Some members of the LDS Church see significant parallels between the Baptism for the Dead and the prayers and requiem masses read for the dead in some churches (e.g. Roman Catholic), both historical and modern. Others see similarities to other doctrines associated with Purgatory. However, these parallels are disputed by non-Mormons and Mormons.[citation needed]

Other Christian denominations generally do not accept the Latter-day Saint interpretation of baptism for the dead contemplated in 1 Corinthians 15:29, and no other contemporary Christian church practices such an ordinance. These Christians interpret that in this chapter Paul is arguing, to Christians in Corinth, against those who do not believe in the bodily resurrection (1 Corinthians 15:12). While there are different approaches taken to interpreting the meaning of this scripture, some mainstream Christians believe Paul was merely demonstrating the logical contradiction between the practices of these local Christians and their lack of belief in the resurrection without giving any approval of the action. Others believe that "the dead," though plural in the original Greek, refers to Christ (rendering the interpretation of the verse as "why are you baptized for [one of] the dead, [Jesus], if the dead rise not at all?"), or to the symbol of Baptism - the death, burial and resurrection of the individual as they begin their new life as a disciple of Jesus Christ. Other scholars are not exactly sure about what Paul meant by the comments (see links below).

Another counter-argument to baptism for the dead is that there is little or no record (or incomplete, or disputed) of any mainstream Christian denomination historically practicing it, and therefore it fails the test set forth by Saint Vincent of Lerins, that Christians should believe that which "has been believed by all Christians in all places at all times."

Many Christians dismiss this practice because they believe salvation is not dependent on baptism at all and that Christ's example of being baptized by John the Baptist is irrelevant to one's own personal salvation. If baptism is not important, then baptism on behalf of the dead is irrelevant and unneeded. The practice of baptism for the dead also appears to some Christians to abrogate the individual's personal responsibility.[citation needed]

[edit] Holocaust victim controversy

The Church of Jesus Christ of Latter-day Saints vicariously baptizes people regardless of race, sex, or creed. This includes both victims and perpetrators of genocide. Some Jewish survivors of the Holocaust and their supporters have objected to this practice.

The church urges members to submit only the names of their own ancestors for these type of ordinances, and not celebrities or Holocaust victims. If the names are not submitted by a direct descendant then a surviving family member's permission should be obtained for baptisms performed for people who died recently (usually within 50-75 years).[6] Efforts by the church to respect the wishes of living descendants have included asking them for the deceased person's details and explaining why they are requested. Latter Day Saint apostle Boyd K. Packer, describes an example:

“ 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.[7] ”

Despite these rules, some members of the church have submitted the names of Holocaust victims for vicarious baptism 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 Nazi 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 of having "the potential to be Holocaust victims...in Russia, Poland, France, and Austria."[citation needed] Genealogist Bernard Kouchel conducted a search of the International Genealogical Index, and discovered that many well known Jews had been vicariously baptized, including Maimonides, Albert Einstein, and Irving Berlin, without a system in place to ensure permissions were obtained.

Church official D. Todd Christofferson told The New York Times that it was not feasible for the Church to continuously monitor the archives to ensure that no new Jewish names appear. And that the agreement in 1995 did not place this type of responsibility on the centralized Church leadership.[8]

Jewish groups such as The Simon Wiesenthal Center, which operates the Museum of Tolerance in Los Angeles, opposed the vicarious baptism of Holocaust perpetrators and victims in the mid 1990s and again in the 2000s when they discovered the practice was continuing. They said the practice was 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."[9] 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."[10] 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 at all: "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. Whatever framework in which it is presented, the notion of performing these sort of rites for Hitler, Himmler and other Nazis . . . is beyond [understanding]."[11]

In a 2005 statement responding to such concerns, Marlin K. Jensen, executive director of the LDS Church Family and Church History Department said: "It is important to stress that the freedom of choice remains a prevailing concept behind baptism for the dead. No ordinance is administered by compulsion. The freedom of the recipient to accept or reject the ordinance is an overarching principle ... The result of a proxy baptism is not binding on the recipient, and no name is added to the membership rolls of the Church. There is no change in ethnic identity or heritage of the recipient or of the recipient's descendants."[citation needed]

[edit] See also

[edit] Notes

  1. ^ A Brief Note on the Mandaeans: Their History, Religion and Mythology. Mandaean Society in America.
  2. ^ Tvedtnes, John A. Baptism for the Dead: The Coptic Rationale. Foundation for Apologetic Information and Research. Retrieved on 2007-03-04.
  3. ^ Condie, Spencer J (July 2003). "The Savior’s Visit to the Spirit World". Ensign: 32-36. Retrieved on 2007-03-06. "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. "
  4. ^ "The One, Jesus, sacrificed Himself for all." [1]
  5. ^ Cook, Lyndon; Andrew F. Ehat (June 1991). The Words of Joseph Smith. Grandin Book Co., 49. ISBN 0910523398. 
  6. ^ (2005) "Mormons, Jews Set Up Group to Study Concerns". Meridian Magazine. 
  7. ^ Packer, Boyd K (June 1980). The Holy Temple. Bookcraft, 266. ISBN 0884944115. 
  8. ^ Urbina, Ian. "Again, Jews Fault Mormons Over Posthumous Baptisms", New York Times, December 21, 2003.
  9. ^ Mormons meet with Jews over baptizing Holocaust victims. CNN.com.
  10. ^ National Post, June 6, 2001, Jan Cienski
  11. ^ "The Salt Lake Tribune, October 9, 1999, Bob Mims

[edit] References

  • Roberts, B.H. (editor); History of The Church of Jesus Christ of Latter-day Saints; The Deseret Book Company; ISBN 0-87579-490-4 (revised 2nd edition, softcover, 1975)
  • Tvedtnes, John A.; Baptism for the Dead: The Coptic Rationale; Retrieved Aug 19, 2003, from http://www.fairlds.org/apol/misc/misc23.html
  • "LDS Church Reaffirms No Proxy Baptisms of Jews", The Salt Lake Tribune, 12 December 2002.

[edit] External links

[edit] Links with a neutral viewpoint about baptism for the dead

[edit] Opposed to Mormon baptism for the dead

[edit] In favor of baptism for the dead

[edit] About unauthorized proxy baptisms

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