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ENCYCLOPEDIA ON MORMONISM ARTICLES
PROBLEMATIC EFFECTS OF REMOVING THREATS OF HELL
As I progressed in my research I to asked this passage, “what is really meant by this text?”Did Paul mean to say the Corinthians were baptizing dead people? Did Paul mean to say the Corinthians were being baptized by proxy for their dead neighbors, friends or family members? While this is a mysterious passage at best this step asked the text questions within its historical setting looking at context, context, context. Since the passage is alone I determined to devote extra effort to discovering a best simple meaning that could make sense contextually. I examined its literary form and aim. Because this text is one of the most difficult in the Bible, I must ask the difficult questions about what theological dimensions Paul had in mind when he wrote this letter. This asks for a bigger context that looked at what Paul taught about baptism and the pathway to salvation in his other letters.
MY ASSUMPTION: SOLA SCRIPTURA
I always make assumptions before beginning a research project. Those assumptions regard the authority that lies behind my final theological determination. First, my study will conform to Martin Luther’s Sola Scriptura meaning the final theological determination must rely on God’s word alone. Second, I believe “direct statements” in Scripture should be given more authority than “direct implications.” Third, “probable implications” of Scripture are given even less authority. Fourth, because conclusions of students and scholars using inductive conclusions are variable, their conclusions decrease in authority. Fifth, conclusions inferred from general revelation were weighted with less authority than Scripture. Sixth, outright speculations utilizing hypothesis on a single statement in Scripture or on an unclear portion of Scripture must be used with a high degree of uncertainty. My research will limit itself within Calvin’s plea that we do not exceed the clear intention of Scripture. Calvin recommended we should agree with Augustine who wrote, “when the Lord is silent, who of us may say, this is or that is? Or if we should presume to say it, how do we prove it?” See my extended research paper titled, SOLA SCRIPTURA.
When he first arrived in the city on his second missionary journey we see him financially stressed. He went into the tent business with Aquila and Priscilla. It was only on the Sabbaths that he was able to enter Jewish synagogues to preach Jesus Christ. After Paul led Crispus, the ruler of the synagogue to Christ, he then had a new place to live and preach at Crispus’ house right next door to the synagogue.
When Silas and Timothy arrived at Corinth he wrote both 1 and 2 Thessalonians spending a year and a half in Corinth. Then we see him off to Ephesus with Priscilla and Aquila and finally leaving them he returns to Jerusalem before going north again to Antioch in Syria where he leaves to start his third missionary journey through Galatia and back to Ephesus where he spent 2 years and wrote 1 Corinthians.
An outline of 1 Corinthians begins with an introduction. Regardless of the depth of the problems surrounding this church Paul began with his greeting and thanksgiving to the church [1 Cor. 1:1-9]. The second section is addressed to problems associated with Chloe’s house and probably her household slaves [1 Cor. 1:10-6:20]. In the third section Paul addresses the letter brought to Paul by the Corinthian delegation [1 Cor. 7:1-16:9]. The final section is Paul’s concluding remarks and prayer of blessing [1 Cor. 16:10-24]. Our passage lies within the section of Paul’s letter which deals specifically with the letter the Corinthian delegation brought up with them for his scrutiny as apostle. We will examine that section of the letter carefully.
The third section [1 Cor. 7:1-16:9] of Paul’s letter began with his treatise on marriage [1 Cor. 7:1-40]. Next Paul addressed food and diet issues in Corinth [1 Cor. 8:1-11:1]. The city was full of temples, shrines and altars as well as the temple of Aphrodite which utilized meat that was later sold in the city market place.
In the next sub section of his letter we see Paul addressing issues surrounding public worship [1 Cor. 11:2-14:40]. Many people worshiping in the new church at Corinth were not converted from the Jewish synagogue but had come into Christ from all of this paganism. Pagan worship services were filled with ecstatic emotion filled outbursts of prophecies. They were associated with drinking and a general frivolity unknown in the synagogues. Paul wrote this section to minister some order into their public services. He mentioned their problem of getting drunk drinking communion wine [1 Cor. 11:17-34]. This would have been a normal practice in the pagan religious services in Corinth.
Paul addressed outbreaks of ecstatic tongue speaking which was also a part of the normal pagan ritual in Corinth. While not condemning it, Paul placed it below preaching [prophecy that forth tells] as the proper center piece of a proper worship experience [1 Cor. 14:1-40].
His final sub section dealt with the collection Paul was taking up for the church in Jerusalem who were being impoverished [1 Cor. 16:1-9].
It is in this next to the final subsection where we find our main text [1 Cor. 15:1-58]. In the religious world of Corinth the idea of a bodily resurrection from the dead was not universally attractive. We see the Sadducees reacting unhappily about Jesus’ belief in the resurrection. Gundry says some Athenians were equally skeptical [Acts 17:32]. At the church in Corinth no one seemed to be doubting the apostle's testimonies about the physical resurrection of Christ. It was the teaching that their own bodies would be resurrected one day that was causing them to be confused.
In the first section of chapter fifteen we see Paul sharing testimony about the reality of Christ’s resurrection [1 Cor. 15:1-11]. In the second section we see Paul teaching about the resurrection as a general theme [1 Cor. 15:12-34]. Finally in the third we see Paul teaching about the resurrection of the physical body [1 Cor. 15:35-58].
My text belongs to this second section of chapter fifteen [1 Cor. 15:12-32]. Here we see Paul relying on the reality of Christ’s resurrection to extend into the fabric of our salvation being inclusive with Christ’s resurrection [1 Cor. 15:12-19].
Paul says “if Christ has not been raised, your faith is futile; you are still in your sins” [1 Cor. 15:17]. Then Paul’s argument turns a corner in verse twenty saying “But Christ has indeed been raised from the dead, the first fruits of those who have fallen asleep” [1 Cor. 15:20]. In the next two verses Paul contrasts the effects of Adam and Christ saying “in Adam all die” but that “in Christ all will be made alive” [1 Cor. 15:22].
Paul’s argument changes into a futuristic one saying “then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority and power” [1 Cor. 15:24]. Paul’s argument changes again when he claims the last enemy Christ will slay will be the physical death of humanities mortal bodies [1 Cor. 15:26]. In the next verse Paul, again speaking of final issues of a future day says Christ “has put everything under His feet. Now when it says that “everything” has been put under Him, it is clear that this does not include God Himself, who put everything under Christ” [1 Cor. 15:27].
If this NIV version would have been as popular in Joseph Smith’s day, we may never have seen a new doctrine with a denominational practice based on this passage being introduced. A simple reading using the NIV seems to carry on the flow of thought from Paul’s allusion to Adam’s death into Christ’s new life saying every time we baptize someone they are baptized dead and raised alive. In figurative language baptism is a witness to the resurrection.
Gleason Archer says “no first century believer reading Paul’s epistle could possibly have mis-interpreted the expression hyper ton nekron [for the sake of the dead] to mean that the faith of a living believer could possibly be reckoned to the benefit of a dead unbeliever.” Archer believed Paul was using the example of the death of older family members would spur unbelievers into faith and baptism. Archer believed Paul intended to use hyper as meaning “for the sake of” instead of “on behalf of” the dead.
Marvin Vincent said he was aware of “some thirty different explanations are given, it is best to admit frankly that we lack the facts for a decisive interpretation. None of the explanations proposed are free from objection. Paul is evidently alluding to a usage familiar to his readers; and the term employed was, as Godet remarks, in their vocabulary, a sort of technical phrase. A large number of both ancient and modern commentators (Meyer, Alford, Ellicott, Edwards, Heinrici, DeWette, Neander, Stanley, Schaff.) adopt the view that a living Christian was baptized for an unbaptized dead Christian.”
The UBS Translator Handbook Series writes, “some of the difficulties that commentaries discuss arise because we do not know enough about the situation to which Paul refers. In the present verse these difficulties are impossible to separate from problems of translation.”
Archibald Thomas Robertson one the greatest Greek scholars of his generation wrote, “this passage remains a puzzle. Stanley gives thirteen interpretations, no one of which may be correct. Over thirty have been suggested. The Greek expositors took it to be about the dead [huper in sense of peri as often as in 2 Cor. 1:6] since baptism is a burial and a resurrection [Rom. 6:2-6]. Tertullian tells of some heretics who took it to mean baptized in the place of dead people (unsaved) in order to save them. Some take it to be baptism over the dead. Others take it to mean that Paul and others were in peril of death as shown by baptism [1 Cor. 15:30].
T. Reese, in writing for the International Standard Bible Encyclopedia, dealt with the problem with some depth. After bringing Paul’s arguments into context he noted that “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.” As Reese looked at the history of commentators on this passage he wrote “commentators have offered between thirty and forty other interpretations, more or less strained, of the passage.” Reese believed the only reasonable view could be the way the death of a Christian believer could lead survivors into baptism the problem he saw with this was the way it evaded the natural meaning.
Robert Gundry, in commenting on this passage offers two choices. First that Paul refers merely to those who have been baptized “out of a desire to be reunited with their Christian loved ones and friends at the resurrection. More likely he is referring to a vicarious baptism in the full sense, but using it as a point of argument without supporting the practice.”
John MacArthur writes, “this verse is one of the most difficult in all of Scripture.” MacArthur notes “several dozen” interpretations have been offered. In evaluating the one genuine meaning of this passage, MacArthur argues we should “not be dogmatic.”
Therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would cease to be God. (Alma 42:10-13.)
"But behold, your days of probation are past; ye have procrastinated the day of your salvation until it is everlastingly too late, and your destruction is made sure; yea, for ye have sought all the days of your lives for that which ye could not obtain; and ye have sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head." (Helemen 13:38)
That lateness of the arrival of such a fundamental doctrine to Mormonism is surprising even to Mormons. Because of this confusion, past president of the church, Joseph Fielding Smith wrote a series of books he titled Answers to Gospel Questions in which this very question was worked through.
The first public affirmation of the ordinance of baptism for the dead in the Church was Joseph Smith's funeral sermon for Seymour Brunson in Nauvoo in August 1840. Addressing a widow who had lost a son who had not been baptized, he called the principle "glad tidings of great joy," in contrast to the prevailing tradition that all unbaptized are damned. The first baptisms for the dead in modern times were done in the Mississippi River near Nauvoo.
In the early years of the Church, proxy baptisms were performed only for direct blood ancestors, usually no more than four generations back. Today, Latter-day Saints are baptized not only for their own forebears but also for other persons, unrelated to them, identified through the name extraction program. The practice reflects the yearning of children for their parents and of parents for their children, and charitable feelings for others as well, that they receive the fulness of the blessings of the gospel of Jesus Christ. In LDS perspective, whatever else one may do to mourn, give honorable burial to, cherish, or memorialize the dead, this divinely authorized ordinance of baptism is a demonstration of love and has eternal implications.
Illustration Baptismal font in the Salt Lake Temple. In such fonts, Latter-day Saints perform proxy baptisms on behalf of people who have died without being baptized. In the ancient Temple of Solomon, a deep brass basin similarly "stood upon twelve oxen…and the sea was set above them, and all
their hinder parts were inward" (1 Kings 7:25).
Bibliography
This verse is part of Paul's argumentation against those who denied a future resurrection (cf. 2 Tim. 2:18, Justin, Dial. 80). He refers to a practice of vicarious baptism, a practice for which we have no other evidence in the Pauline or other New Testament or early Christian writings. Interpreters have puzzled over the fact that Paul seems to accept this practice. At least he does not see fit to condemn it as heretical, but Paul clearly refers to a distinct group within the Church, a group that he accuses of inconsistency between ritual and doctrine.
A practice of vicarious baptism for the dead (for example among the Marcionites, A.D. 150) was known and seen as heretical by the ancient commentators. Thus they interpreted Paul's words in 1 Corinthians 15:29 so as not to lend support to such practices or to any theology implicit in it. Through the ages their interpretations have persisted and multiplied (B. M. Foschini reports and evaluates forty distinct explanations of this verse). Most of the Greek fathers understood "the dead" to refer to one's own body; others have interpreted the verse as referring to pagans seeking baptism "for the sake of joining" lost Christian relatives. Still others have suggested different sentence structures: "Otherwise what will they achieve who are being baptized? Something merely for their dead bodies?"
Once the theological pressures from later possible developments of practice and doctrine are felt less constricting, the text seems to speak plainly enough about a practice within the Church of vicarious baptism for the dead. This is the view of most contemporary critical exegetes. Such a practice can be understood in partial analogy with Paul's reference to how the pagan spouses and joint children in mixed marriages are sanctified and cleansed by the Christian partners (1 Cor. 7:14). Reference has often been made to 2 Maccabees 12:39-46, where Judas Maccabeaus, "taking account of the resurrection," makes Atonement for his dead comrades. (This was the very passage which Dr. Eck used in favor of purgatory in his 1519 Leipzig debate with Martin Luther. So it became part of the reason why Protestant Bibles excluded the Apocrypha or relegated them to an Appendix.)
To this could be added that the next link in Paul's argument for a future resurrection is his own exposure to martyrdom (1 Cor. 15:30-32), a martyrdom that Paul certainly thinks of as having a vicarious effect (Phil. 2:17, Rom. 15:16, cf. Col. 1:24).
Such a connection may be conscious or unconscious. In either case it makes it quite reasonable that Paul's remark refers to a practice of a vicarious baptism for the dead.
As I close my study and make a theological evaluation of the way Mormons use 1 Corinthians 15:29, I see no compelling evidence for believing people in the New Testament era believed it was possible for an unsaved person to find salvation after death.
"But he said to him, "If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead."' Luke 16:19-31
Luke is in agreement with the entire Old and New Testaments when he quotes Jesus as defining a hell for the wicked from which no one can escape [Mt. 10:28, Mk 9:43]. He is also in agreement when he defines it as a place of eternal torment [Mt. 11:23, Lk 10:15, He is in agreement with the apostle John [Rev. 9:11]. All who choose the broad road will be seen there [Mt. 7:13]. They will all be together with all who oppose the cross [Phil. 3:19, 2 Pet. 2:1], and those who pervert Scripture [2 Pet. 3:16]. We see it nearly everywhere associated with fire [2 Thess. 1:8-9, 2 Pet. 3:7]. It is also associated with an eternal separation from God [2 Thess. 1:9] who sees it as just in his own sovereign sight [Rom 9:22].
Even though Jesus is Love incarnate, his mercy never robs justice. God is a holy God. Sin can never enter into God's presence. All humanity needs a remedy for each and every sin to avoid a fiery eternal hell. Mormons, in their attempt to improve the gospel, have caused many more to go down a dark path with the blinded hope that later relatives will be baptized for them after death. A careful reading of the New Testament does not include this as a legitimate pathway to heaven. It is a perverse changing of the genuine Gospel of Jesus Christ.
NOTE: Here we see the beginnings of this doctrine appearing in Joseph Smith's own historical record. Notice a tentative tone? This was something new.
NOTE: this is a new term being used by Joseph Smith referring to the work for the dead.
COLLECTING BIBLICAL MATERIALS
1 Cor. 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? (KJV)
1 Cor. 15:29 - - Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? (NIV)
1 Cor. 15:29 - - Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? (RSV)
1 Cor. 15:29 - - Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them? (NAU)
1 Cor. 15:29 - - Otherwise, what will they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for the dead? (NKJ)
1 Cor. 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? ((IV)Joseph Smith Inspired Version
1 Cor. 15:29 - - Otherwise, what shall they do that are baptized for the dead, if the dead rise not again at all? Why are they then baptized for them? Douay-Rheims
1 Cor. 15:29 - - If the dead will not come back to life again, then what point is there in people being baptized for those who are gone? Why do it unless you believe that the dead will someday rise again? The New Living Bible CONTEXT, CONTEXT, CONTEXT
Because this troubled passage stands isolated I began researching this passage in context with the larger picture of Paul’s epistles. Robert Gundry divided Paul’s epistles into four groups. The first contains Paul’s early epistles, and the second being his major epistles, the third were his prison letters and fourth were his pastoral epistles. First Corinthians falls into the major epistle designation. PAUL'S LETTERS A UNIQUE LITERARY FORM
Gundry’s study of Greco-Roman letters has led him to claim Paul’s epistles were a unique literary form. Whereas the average secular Greek letter was 90 words in length Paul’s letters were much larger. Gordon Fee says there are distinctive literary form characteristics with Pauline epistles. Fee notices first a name of the author, then the name of the recipient, the greeting, a prayer, which is usually followed by the body of the letters and followed by a final greeting. Gundry believes Paul wrote this letter from Ephesus while on his third missionary journey before A.D. 57. CHRONOLOGICAL ISSUES IN PAUL'S LIFE
Chronologically, as we read about this time in Paul’s life in Acts, he was busy taking the gospel across Asia and into Europe. Paul’s over arching purpose in writing this letter was to minister to specific needs. Corinth was suffering under “aberrant beliefs and practices of astonishing variety.” Paul was writing about a vulgarism that was still flourishing in Corinth in and out of the church. But we don’t see Paul coming in like a conqueror. EVENTS THAT PROMPTED THIS LETTER
Gundry says two events actually prompted this letter. The first was news of contention and the second was a delegation of believers from Corinth who brought an offering and a letter explaining their need for apostolic council. UNDERSTANDING CORINTH
Corinth was noted for its athletic program in the Roman Empire. Their outdoor theater sat 20,000 while their indoor tile roofed theater sat 3000. Corinth had a large market lined with taverns with underground cisterns for cooling their drinks. Much of the content of Paul’s letter can be explained by understanding issues surrounding the city. PAGAN WORSHIP STYLES
In the next subsection Paul addressed genuine spiritual gifts contrasting them to other outward manifestations that while seeming to be gifts are just the flesh [1 Cor. 12:1-14:40]. Paul next addressed the supremacy of genuine love as contrasted to other inferior expressions of love in the neighborhood [1 Cor. 13:1-13].
WERE PENETRATING THIS LOCAL CHURCH PAUL CONNECTS THE RESURRECTION OF CHRIST
Next we see Paul teaching about the resurrection. We see him move from Christ’s past resurrection to the believer’s future resurrection [1 Cor. 15:1-58].
WITH THE FABRIC OF SALVATION PAUL TAKES THE CORINTHIANS BACK TO GENESIS
Here Paul is taking the Corinthians back to the dialogue between members of the Godhead in Genesis chapter one and the language John uses in the Prologue of his Gospel. In the beginning was God in the singular tenses but with a “with” referring to Jesus Christ. Here Paul was teaching about the Trinity in action as One God with two of the three persons being described in ways that give evidence for the language associated with the Trinity. This is made even more convincing in the next verse “when He has done this, then the Son Himself will be made subject to Him who put everything under Him, so that God may be all in all” [1 Cor. 15:28]. Paul is giving the church at Corinth a glimpse of the inner workings of the Trinity where the Father and Son both being fully God nevertheless admit the headship of the Father administratively. The Son was sent by the Father as a demonstration of His love to accomplish our salvation [ John 3:16]. PAUL'S ARGUMENT TAKES A TURN
In my passage Paul is changing gears in his argument. He proposes an untrue argument saying “if there is no resurrection, what will those do who ... [1 Cor. 15:29]. Paul appears to be setting up some straw dogs which he then dismantles as a final evidence to prove the reality of the importance of the resurrection of the dead as being part of the fabric of faith and salvation. This final argument takes us up through verse thirty-two which ends Paul’s teaching on baptism for the dead.Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? And as for us, why do we endanger ourselves every hour? I die every day - I mean that, brothers - just as surely as I glory over you in Christ Jesus our Lord. If I fought wild beasts in Ephesus for merely human reasons, what have I gained? If the dead are not raised, "Let us eat and drink, for tomorrow we die." (1 Cor 15:29-32 NIV)
HISTORY OF THE DEVELOPMENT OF THIS DOCTRINE
Unfortunately the church has struggled with this passage historically. Geoffrey Bromiley, in writing for the Wycliffe Dictionary of Theology has documented a long history of abuse of this passage. Bromiley says some have historically said Paul was referring to a practice then going on among the Marcionites and Novationists. But those who use this argument do not say Paul was approving of the practice, but was only using it as an argument to make his final point in the passage. “The Cataphryges seem to have derived from it [this passage] a baptizing of corpses.” Bromiley says others claim dying persons were baptized. Others say it occasioned a grave side service. ONLY MODERN GROUP USING THIS INTERPRETATION
The Mormons appear to be the only group today who interpret 1 Corinthians 15:29 as meaning people in New Testament times were baptizing others by proxy. The reality check behind that issue however asks, “does the Bible mention salvation for the dead?” Mormons would answer that question by linking 1 Peter 3:19, who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through {the} water. Corresponding to that, baptism now saves you - not the removal of dirt from the flesh, but an appeal to God for a good conscience - through the resurrection of Jesus Christ, who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.” (NAU) the second most difficult passage of the Bible together with first Corinthians. In spite of the lack of clarity surrounding these two passages, the remainder of the New Testament affirms a clear message about what happens to people who die without Jesus Christ. Both John and Paul were very clear in outlining that pathway to salvation, “that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved” [Rom. 10:9]. MORMON BELIEFS SURROUNDING 1 CORINTHIANS 15:29
PROBLEM OF A LACK OF HARMONY WITHIN MORMONISM
The history of the way this doctrinal belief became a part of Mormon life is interesting. It was not found in any of the earliest foundational revelations of Joseph Smith. We do not see it mentioned anywhere in the 1830 Book of Mormon. It does not appear until after 1840. In fact that book seems to even renounce such a hope in several places. BOOK OF MORMON PASSAGES REFUTING SALVATION AFTER DEATH
“For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors . . . I beseech of you that ye do not procrastinate the day of your repentance . . . if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed. Ye cannot say, when ye are brought to that awful crisis, that I will repent . . . for that same spirit which doeth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world. For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his . . . the devil hath all power over you; and this is the final state of the wicked." [Alma 34:31-35]
MANY MORMONS HAVE BEEN CONFUSED ABOUT THIS LACK OF HARMONY
When Mormon apostle, Bruce R. McConkie wrote his doctrinal commentary on the New Testament he worked very hard to clear up this confusion. But as I study his work I believe he fails to remove confusion. The fact remains that in the early 1840's there was a major shift of theology that included this belief in salvation being available after death. JOSEPH FIELDING SMITH "ANSWERS TO GOSPEL QUESTIONS"
“All ordinances for the dead had to wait until after Jesus Christ had gained the victory over death, and then to Peter and his brethren the authority to officiate in behalf of the dead was revealed. Unfortunately, there is little written in the New Testament giving the history of such ordinances having been performed. Paul has given us the clearest insight in his first epistle to the Corinthian saints wherein he spoke of baptism for the dead, implying that this principle was very well understood. He used it as an argument in favor of the resurrection. In some of the writings of the "early fathers" there is also some knowledge that such a doctrine was practiced.” Smith argued, “If there is no reference in the Book of Mormon in relation to baptism for the dead, we ask the question, why should there be? Is not baptism for the dead exactly the same principle that it is for the living? The answer is naturally "Yes." There was no baptism for the dead until after the resurrection of our Lord. This ordinance for the dead was not performed until Jesus had opened the way. Therefore if there is no mention of baptism for the dead in the Book of Mormon, that does not prove that they, after the resurrection of Jesus, could not, in cases where it was necessary, perform such ordinances, since they had the fulness of the priesthood.”
BRUCE R. McCONKIE ~ MORMON DOCTRINE 1966
Bruce R. McConkie, in Mormon Doctrine wrote, “Based on the eternal principle of vicarious service, the Lord has ordained baptism for the dead as the means whereby all his worthy children of all ages can become heirs of salvation in his kingdom. Baptism is the gate to the celestial kingdom, and except a man be born again of water and of the Spirit he cannot gain an inheritance in that heavenly world [John 3:3-5]. Obviously, during the frequent periods of apostate darkness when the gospel light does not shine, and also in those geographical areas where legal administrators are not found, hosts of people live and die without ever entering in at the gate of baptism so as to be on the path leading to eternal life. For them a just God has ordained baptism for the dead, a vicariousproxy labor. (D. & C. 124:28-36; 127; 128; 1 Cor. 15:29.)” Baptisms for the dead were not performed in premeridian dispensations. But since our Lord preached to the spirits in prison, organizing his kingdom among them, these and other vicarious temple ordinances have been performed. The dispensation of the fulness of times is the great era of vicarious ordinance work, a work which will continue during the millennial era until it has been performed for every living soul entitled to receive it. (Doctrines of Salvation, vol. 2, pp. 100-196.)”
1992 MORMON SOURCE MATERIAL FROM ENCYCLOPEDIA ON MORMONISM
The Encyclopedia on Mormonism has two articles associated with Baptism for the Dead. The first was authored by H. David Burton and it is titled LDS Practices. The second is by Krister Stendahl and it is titled, Ancient Sources. Because of the confusion, I have included both complete articles with their own bibliographies. H. DAVID BURTON LDS PRACTICES SURROUNDING BAPTISM FOR THE DEAD
The first article traces the development of the LDS doctrine of baptizing for the dead. In the second article, the dean of the Harvard School of Theology discusses the practice in ancient times.
LDS PRACTICE
Baptism for the dead is the proxy performance of the ordinance of baptism for one deceased. Joseph Smith taught, "If we can baptize a man in the name of the Father [and] of the Son and of the Holy Ghost for the remission of sins it is just as much our privilege to act as an agent and be baptized for the remission of sins for and in behalf of our dead kindred who have not heard the gospel or fulness of it" (Kenney, p. 165).Revelations clarifying the doctrine and practice have been given from time to time:
1. This was a New Testament practice (1 Cor. 15:29; cf. D&C 128; see Baptism for the Dead: Ancient Sources).
2. The ministry of Christ in the spirit world was for the benefit of those who had died without hearing the gospel or the fulness of it (1 Pet. 4:6; see Salvation for the Dead).
3. Such baptisms are to be performed in temple fonts dedicated to the purpose (TPJS, p. 308; cf. D&C 124:29-35). In November 1841 the font in the unfinished Nauvoo Temple was so dedicated.
4. The language of the baptismal prayer is the same as for the living, with the addition of "for and in behalf of" the deceased.
5. Witnesses are to be present for proxy baptisms and a record is to be kept in Church archives (D&C 128:3, 8).
6. Women are to be baptized for women and men for men.
7. Not only baptism but confirmation and the higher temple ordinances may also be performed by proxy (TPJS, pp. 362-63).
8. The law of agency is inviolate in this world and the world to come. Thus, those served by proxy have the right to accept or reject the ordinances.
Kenney, Scott G., ed. Wilford Woodruff's Journal, Vol. 2. Midvale, Utah, 1983.
Widtsoe, John A. "Fundamentals of Temple Doctrine." Utah Genealogical and Historical Magazine 13 (July 1922):129-35.
H. David Burton KRISTER STENDAHL ANCIENT SOURCES FOR BAPTISM FOR THE DEAD
ANCIENT SOURCES
In his first epistle to the Corinthians Paul wrote: "Otherwise, what shall they do who are being baptized for the dead? If the dead are not raised at all, why are they being baptized for them" (Conzelmann, 1 Corinthians 15:29).
Bibliography
Conzelmann, H. 1 Corinthians. Hermeneia Series. Philadelphia, 1975.
Foschini, B. "Those Who Are Baptized for the Dead; 1 Cor. 15:29." Catholic Biblical Quarterly 12 (1950):260-76, 378-88; 13 (1951):46-78, 172-98, 276-85.
Krister Stendahl
My exegetical research leaves little evidence to support the LDS interpretation of 1 Corinthians 15:29. They have based a very important doctrine on a single passage using only a probable implication from the passage. When Mormons link it with 1 Peter 3:18-20 it becomes even more doubtful. JOHN CHAPTER THREE DEMONSTRATES TWO CLASSES
Mormon leaders quoted from John chapter three as being evidence for their interpretation of baptism for the dead, but those very verses plainly teach the opposite. John chapter three presents two classes of people. First there are those reborn in Christ through belief and the new birth. Second there are those who will “perish.” "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” [John 3:16]. Remember in this chapter setting Jesus likened his work on the cross to the serpent on the pole in Numbers. Those who refused to look to the cross perished. The author of Hebrews responds to this Mormon belief when he wrote, "it is appointed unto man once to die, but after this the judgment" [Hebrews 9:27]. LAZARUS AND THE RICH MAN
No Second Chance After Death
Jesus' story of the rich man and Lazarus in Luke 16:19-31 is compelling evidence for the fact that after death second chance “salvation” is outside of the context of reality. Because of the confusion on this subject, I will include this entire passage:"Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. "And a poor man named Lazarus was laid at his gate, covered with sores, and longing to be fed with the {crumbs} which were falling from the rich man's table; besides, even the dogs were coming and licking his sores.
"Now the poor man died and was carried away by the angels to Abraham's bosom; and the rich man also died and was buried. "In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. "And he cried out and said, "Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.'
"But Abraham said, "Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. "And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and {that} none may cross over from there to us.'
"And he said, "Then I beg you, father, that you send him to my father's house -- for I have five brothers-- in order that he may warn them, so that they will not also come to this place of torment.' "But Abraham said, "They have Moses and the Prophets; let them hear them.' "But he said, "No, father Abraham, but if someone goes to them from the dead, they will repent!' EVIDENCE OF A HELL NO ONE CAN NOT GET OUT OF
Here the evidence is plain and simple the gulf between heaven and hell is unbridgeable and permanent. No one, even a loving concerned relative is able to bridge that gap after death. The United Bible Society Translator Handbook Series on this passage says simply, "'nobody may be able to cross (or, come over, or simply, come) from there, or, from where you (Plur.) are." Robertson agrees saying, "the chasm is there on purpose to prevent communication." The Greek words Luke used to describe this divide was "chasma mega esteriktai" which defines a previous work done to produce a very wide divide. The grammar of the verb is in the perfect tense which demonstrates an "on going action" which exists because of a creative action that was accomplished in the past. PROBLEMATIC EFFECT OF REMOVING THE THREAT OF HELL
As we examine the long term effect of the Mormon Church in "watering down" hell by allowing both a public rebuke and the offer of a second chance they we see the result in a large number of people once associated with the Church having a low view of the need to live a Christian life. Why worry my relatives will take care of me after I die?BIBLIOGRAPHY
Archer, Gleason, Encyclopedia of Bible Difficulties, Grand Rapids, Zondervan, 1982.
Blomberg, Craig, and Robinson, Stephen, How Wide the Divide? A Mormon & an Evangelical in Conversation, Downers Grove, IL, 1997.
Bromiley, Geoffrey, Baptism for the Dead, Wycliffe Dictionary of Theology, Peabody Massachusetts, Hendrickson.
Bruce, F. F., The New Testament Documents - Are They Reliable?, Grand Rapids: Eerdmans, 1967.
Calvin, John, Institutes of the Christian Religion, trans. Henry Beveridge, Book 4, 1308.
Erickson, Millard, Christian Theology, Grand Rapids, Baker Books, 1998.
Fee, Gordon, How to Read the Bible for All It’s Worth, Grand Rapids, Zondervan, 1993.
Gorman, Michael J., Elements of Exegesis, Peapody, MA, Hendrickson Publishers, 2001, 9, 12-14.
Gundry, Robert, A Survey of the New Testament, Grand Rapids, Zondervan, 1994, 367-368.
Ludlow, Daniel H, ed. The Encyclopedia of Mormonism. 4 vols. New York: Macmillan Publishing, 1992.
MacArthur, John, The MacArthur New Testament Commentary 1 Corinthians, Chicago, Moody, 1985.
McConkie, Bruce R., Mormon Doctrine, Salt Lake, Bookcraft 1970.
McConkie, Bruce R. Doctrinal New Testament Commentary: ActsPhilippians. vol. 2. Salt Lake City: Bookcraft, 1971.
McGrath, Alister, The Christian Theology Reader, Oxford UK, Blackwell Publishers, 2001.
Metzger, Bruce Manning. The Text of the New Testament. New York: Oxford U. Press, 1964.
Morris, Leon, The Apostolic Preaching of the Cross, Grand Rapids, Eerdmans, 1965.
Nibley, Hugh, Mormonism and Early Christianity. The Collected Works of Hugh Nibley, vol. 4. Salt Lake City: Deseret Book, and Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1987.
Reese,T. Baptism for the Dead, International Standard Bible Encyclopedia, Grand Rapids, Eerdmans, 1984, vol. 1, 399.
Reaume, John D., Another Look at 1 Corinthians 15:29, "Baptized for the Dead," Bibliotheca Sacra, October - December 1995.
Robertson, A. T., Word Pictures in the New Testament, Nashville, TN, Broadman, 1931, vol. 4, 192-193.
Smith, Joseph, The Book of Mormon, Deseret Press, Salt Lake City, Utah 1830, 1920, 1966 not the 1966 contains photographs and archeological notes. The 1981 version changes racist language.
Smith, Joseph, The Doctrine and Covenants of the Church of Jesus Christ of Latter-Day Saints Containing Revelations Given to Joseph Smith, The Prophet With Some Additions By His Successors in the Presidency of the Church, Salt Lake City, Church of Jesus Christ of Latter Day Saints, 1989.
Smith, Joseph, 1835 Doctrine and Covenants, Independence, Missouri, Herald House, 1971.
Smith, Joseph, The Pearl of Great Price A Selection From the Revelations, Translations, and Narrations of Joseph Smith First Prophet, Seer, and Revelator to the Church of Jesus Christ of Latter-Day Saints, Salt Lake City, Church of Jesus Christ of Latter-Day Saints, 1989.
Smith, Joseph, Inspired Version of the Holy Scriptures (A New Corrected Edition). Independence, Mo.: Reorganized Church of Jesus Christ of Latter Day Saints, 1965.
Smith, Joseph F. Gospel Doctrine. Compiled by John A. Widtsoe. Salt Lake City: Deseret Book, 1919.
Smith, Joseph Fielding. Doctrines of Salvation: Sermons and Writings of Joseph Fielding Smith. 3 vols. Edited by Bruce R. McConkie. Salt Lake City: Bookcraft, 19541956.
Smith, Joseph Fielding, Essentials in Church History, Salt Lake City, Deseret Book, 1974.
Smith, Joseph Fielding. Answers to Gospel Questions. 3 vols. Salt Lake City: Deseret, 1957, 1958, 1960.
Smith, Joseph Fielding. Teachings of the Prophet Joseph Smith. Salt Lake City: Deseret, 1949.
Smith, Hyrum, and Sjodahl, Janne, The Doctrine and Covenants Containing Revelations Given to Joseph Smith Jr., The Prophet With an Introduction and Historical and Exegetical Notes, Salt Lake City, Deseret, 1967.
Talmage, James E. A Study of the Articles of Faith. 12th ed., rev. Salt Lake City: The Church of Jesus Christ of Latterday Saints, 1978.
Talmage, James E. Jesus the Christ. 15th ed., rev. Salt Lake City: The Church of Jesus Christ of Latterday Saints, 1977.
Taylor, John. An Examination into and an Elucidation of the Great Principle of the Mediation and Atonement of Our Lord and Savior Jesus Christ. Salt Lake City: Deseret News, 1882.
Vincent, Marvin, Vincent’s Word Studies of the New Testament, Peabody Massachusetts, Hendrickson, vol. 3, 276.
Teachings of the Prophet Joseph Smith, Section Four 1839-42, p.179
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 St. 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?" MORMONS ARE SAVIORS ON MOUNT ZION
Teachings of the Prophet Joseph Smith, Section Four 1839-42 p.190
President Joseph Smith, by request of the Twelve Apostles, gave instructions on the doctrine of baptism for the dead, which were listened to with intense interest by the large assembly. He presented baptism for the dead as the only way that men can appear as saviors on Mount Zion. JOSEPH SMITH QUOTING EARLY CHURCH FATHERS
Teachings of the Prophet Joseph Smith, Section Four 1839-42, p.222
Chrysostum says that the Marchionites practiced baptism for their dead. "After a catechumen was dead, they had a living man under the bed of the deceased; then coming to the dead man, they asked him whether he would receive baptism, and he making no answer, the other answered for him, and said that he would be baptized in his stead; and so they baptized the living for the dead." The church of course at that time was degenerate, and the particular form might be incorrect, but the thing is sufficiently plain in the Scriptures, hence Paul, in speaking of the doctrine, 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?" (1 Cor. 15:29.)JOSEPH SMITH RELATES JOHN 3 TO BAPTISM FOR THE DEAD
Teachings of the Prophet Joseph Smith, Section Five 1842-43, p.264
Nicodemus came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?CJesus answered, Verily, verily, I say unto thee, Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. This strong and positive answer of Jesus, as to water baptism, settles the question: If God is the same yesterday, today, and forever: it is no wonder he is so positive in the great declaration: He that believes and is baptized shall be saved, and he that believes not shall be damned! There was no other name given under heaven, nor no other ordinance admitted, whereby men could be saved: No wonder the Apostle said, being "buried with him in baptism," ye shall rise from the dead! No wonder Paul had to arise and be baptized and wash away his sins: No wonder the angel told good old Cornelius that he must send for Peter to learn how to be saved: Peter could baptize, and angels could not, so long as there were legal officers in the flesh holding the keys of the kingdom, or the authority of the priesthood. There is one evidence still further on this point, and that is that Jesus himself when he appeared to Paul on his way to Damascus, did not inform him how he could be saved. He had set in the church first Apostles, and secondly prophets, for the work of the ministry, perfecting of the saints, etc.; and as the grand rule of heaven was that nothing should ever be done on earth without revealing the secret to his servants the prophets, agreeably to Amos 3:7, so Paul could not learn so much from the Lord relative to his duty in the common salvation of man, as he could from one of Christ's ambassadors called with the same heavenly calling of the lord, and endowed with the same power from on highCso that what they loosed on earth, should be loosed in heaven; and what they bound on earth should be bound in heaven: He, the Lord being a priest forever, after the order of Melchizedek, and the anointed Son of God, from before the foundation of the world, and they be begotten sons of Jesus though the gospel, to teach all nationsCand lo I am with you always to the end of the worldCthat isCby the other comforter which the world cannot receiveCfor ye are the witnessesChaving the testimony of Jesus which is the spirit of prophecy.@BODY OF ORDINANCES THAT ARE ESSENTIAL
Teachings of the Prophet Joseph Smith, Section Six 1843B44, p.308
It is for the same purpose that God gathers together His people in the last days, to build unto the Lord a house to prepare them for the ordinances and endowments, washings and anointings, etc. One of the ordinances of the house of the Lord is baptism for the dead. God decreed before the foundation of the world that the ordinances should be administered in a font prepared for the purpose in the house of the Lord. "This is only your opinion, sir," says the sectarian. * * *SMITH SAYS IT IS CLEARLY TAUGHT IN THE NEW TESTAMENT
Teachings of the Prophet Joseph Smith, Section Six 1843-44, p.310
The doctrine of baptism for the dead is clearly shown in the New Testament; and if the doctrine is not good, then throw the New Testament away; but if it is the word of God, then let the doctrine be acknowledged; and it was the reason why Jesus said unto the Jews, "How oft would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"Cthat they might attend to the ordinances of baptism for the dead as well as other ordinances of the priesthood, and receive revelations from heaven, and be perfected in the things of the kingdom of GodCbut they would not. This was the case on the day of Pentecost: those blessings were poured out on the disciples on that occasion. God ordained that He would save the dead, and would do it by gathering His people together.TEMPLE ORDINANCES WASHINGS, ANOINTINGS, NECESSARY
Teachings of the Prophet Joseph Smith, Section Six 1843-44, p.362
The declaration this morning is, that as soon as the Temple and baptismal font are prepared, we calculate to give the Elders of Israel their washings and anointings, and attend to those last and more impressive ordinances, without which we cannot obtain celestial thrones. But there must be a holy place prepared for that purpose. There was a proclamation made during the time that the foundation of the Temple was laid to that effect, and there are provisions made until the work is completed, so that men may receive their endowments and be made kings and priests unto the Most High God, having nothing to do with temporal things, but their whole time will be taken up with things pertaining to the house of God. There must, however, be a place built expressly for that purpose, and for men to be baptized for their dead. It must be built in this central place; for every man who wishes to save his father, mother, brothers, sisters and friends, must go through all the ordinances for each one of them separately, the same as for himself, from baptism to ordination, washing and anointings, and receive all the keys and powers of the Priesthood, the same as for himself.MUST BE DONE IN MORMON TEMPLES
Teachings of the Prophet Joseph Smith, Section 4, Footnote #2, p.193
2. The reason for the commandment from the Lord discontinuing baptism for the dead in the Mississippi River is found in the fact that the font in the Nauvoo Temple had been prepared for these ordinances. It was only in the days of poverty and when there was no font in a Temple, that the Lord granted baptism for the dead outside of his holy house. November 8, 1841, the font in the Nauvoo Temple was dedicated and from that time forth until the exodus baptism for the dead in the Temple in Nauvoo was performed.