In the first part of this series,1 we established that apocalyptic Christian writers were deeply concerned about the fate of those who had no chance to receive the gospel in this life. They felt that an eternal condemnation meted out to these souls—simply because they had not accepted the inaccessible—was not in keeping with their understanding of a merciful God.
This concern is the crux of the soteriological problem of evil, which is best stated as a logically inconsistent triad: (1) God is perfectly loving and just, desiring that all his children be saved; (2) salvation comes only through an individual's acceptance of Christ's salvific gifts in this life; and (3) countless numbers of God's children have died without having a chance to hear about, much less accept, Christ's salvific gifts.2 Surely, the God of mercy would offer salvation to all; according to some early apocalyptic Jewish and Christian writers, he has. Apocalyptic Jews taught that eternal damnation was a punishment reserved for fallen archangels and wicked men,3 while righteous Gentiles would be spared such tortures.4 However, this solution did not fully mitigate the soteriological problem of evil; righteous Gentiles, although escaping endless punishment, would not share in the exaltation of the covenant people.
Some early Christians, on the other hand, provided a more thorough solution than the said Jewish predecessors. They taught that righteous individuals could receive the gospel in the next life through postmortem evangelization, a work initiated by Jesus's descent into hell "to save those who had not known him on earth." 5 However, some did not believe that postmortem acceptance of the gospel was sufficient to ensure the salvation of the deceased but that it must also be accompanied by vicarious ordinance work, a belief implicit in their involvement in baptisms for the dead.
In this paper we will provide evidence that the practice of baptism for the dead existed in some early Christian6 communities. We do not attempt to prove that baptism for the dead is a true teaching. This cannot be demonstrated by historical research. We intend only to trace the history of proxy baptism in early Christianity and the theological rationale for its practice. To support our thesis, we will show that early Christians, including New Testament writers, taught that baptism is essential to salvation. Because of this belief, vicarious baptisms were performed to ensure that the unbaptized dead would not be denied access to salvation. Next, we examine 1 Corinthians 15:29, arguing that metaphorical interpretations of this passage are ultimately unconvincing. Instead, we support what some modern scholars refer to as the "majority reading," 7 which understands 15:29 as a reference to vicarious baptism. Third, we explore the possible origins of the practice by examining the texts that teach doctrines closely related to baptism for the dead. And, finally, we detail the historical practice of proxy baptisms by early Christian communities now labeled "heretical." We argue, however, that retroactively measuring ancient Christian practices by later standards of orthodoxy is misguided and that we must, therefore, independently reexamine practices traditionally considered heretical.
Before setting out and assessing historical evidence for early Christian practice of proxy baptisms for the dead, an important caveat is in order: though Joseph Smith believed that first-century Christians performed proxy baptisms,8 the modern Latter-day Saint practice is not grounded on historical precedent. Rather, as we will detail in the last part of this series, it is based on modern revelation.
Baptismal Theology of the New Testament and Patristic Literature
Proxy baptisms are based on the conviction that the sacrament of baptism is necessary for salvation. Accordingly, we will look at the teachings of New Testament and patristic writers regarding the necessity of this sacred ordinance. These writers taught that baptism was essential for forgiveness of sins and for entrance into the church and into heaven. Indeed, according to Everett Ferguson in his highly respected study of early Christian liturgy, Christians through the first five centuries believed that baptism "effects salvation, forgiveness of sins, freedom from the rule of sin and death, purification, and washing." 9
Three main arguments from the New Testament support the essential nature of baptism. First, Christ himself is baptized, signifying the necessity for Christians to receive the same. Second, there are pivotal verses of scripture, such as John 3:5, Mark 16:14–16, and Matthew 28:19, which, according to some scholars, affirm the necessity of baptism for salvation. Third, throughout the book of Acts, baptism is without question the rite of initiation that all converts must undergo. According to Acts, this rite assures the convert a remission of sins and links them to Christ.
Brock M. Mason, and David L. Paulsen
Journal of the Book of Mormon and Other Restoration Scripture: Volume - 19, Issue - 2, Pages: 22-49
Provo, Utah: Maxwell Institute, 2010
Read the full article:
This concern is the crux of the soteriological problem of evil, which is best stated as a logically inconsistent triad: (1) God is perfectly loving and just, desiring that all his children be saved; (2) salvation comes only through an individual's acceptance of Christ's salvific gifts in this life; and (3) countless numbers of God's children have died without having a chance to hear about, much less accept, Christ's salvific gifts.2 Surely, the God of mercy would offer salvation to all; according to some early apocalyptic Jewish and Christian writers, he has. Apocalyptic Jews taught that eternal damnation was a punishment reserved for fallen archangels and wicked men,3 while righteous Gentiles would be spared such tortures.4 However, this solution did not fully mitigate the soteriological problem of evil; righteous Gentiles, although escaping endless punishment, would not share in the exaltation of the covenant people.
Some early Christians, on the other hand, provided a more thorough solution than the said Jewish predecessors. They taught that righteous individuals could receive the gospel in the next life through postmortem evangelization, a work initiated by Jesus's descent into hell "to save those who had not known him on earth." 5 However, some did not believe that postmortem acceptance of the gospel was sufficient to ensure the salvation of the deceased but that it must also be accompanied by vicarious ordinance work, a belief implicit in their involvement in baptisms for the dead.
In this paper we will provide evidence that the practice of baptism for the dead existed in some early Christian6 communities. We do not attempt to prove that baptism for the dead is a true teaching. This cannot be demonstrated by historical research. We intend only to trace the history of proxy baptism in early Christianity and the theological rationale for its practice. To support our thesis, we will show that early Christians, including New Testament writers, taught that baptism is essential to salvation. Because of this belief, vicarious baptisms were performed to ensure that the unbaptized dead would not be denied access to salvation. Next, we examine 1 Corinthians 15:29, arguing that metaphorical interpretations of this passage are ultimately unconvincing. Instead, we support what some modern scholars refer to as the "majority reading," 7 which understands 15:29 as a reference to vicarious baptism. Third, we explore the possible origins of the practice by examining the texts that teach doctrines closely related to baptism for the dead. And, finally, we detail the historical practice of proxy baptisms by early Christian communities now labeled "heretical." We argue, however, that retroactively measuring ancient Christian practices by later standards of orthodoxy is misguided and that we must, therefore, independently reexamine practices traditionally considered heretical.
Before setting out and assessing historical evidence for early Christian practice of proxy baptisms for the dead, an important caveat is in order: though Joseph Smith believed that first-century Christians performed proxy baptisms,8 the modern Latter-day Saint practice is not grounded on historical precedent. Rather, as we will detail in the last part of this series, it is based on modern revelation.
Baptismal Theology of the New Testament and Patristic Literature
Proxy baptisms are based on the conviction that the sacrament of baptism is necessary for salvation. Accordingly, we will look at the teachings of New Testament and patristic writers regarding the necessity of this sacred ordinance. These writers taught that baptism was essential for forgiveness of sins and for entrance into the church and into heaven. Indeed, according to Everett Ferguson in his highly respected study of early Christian liturgy, Christians through the first five centuries believed that baptism "effects salvation, forgiveness of sins, freedom from the rule of sin and death, purification, and washing." 9
Three main arguments from the New Testament support the essential nature of baptism. First, Christ himself is baptized, signifying the necessity for Christians to receive the same. Second, there are pivotal verses of scripture, such as John 3:5, Mark 16:14–16, and Matthew 28:19, which, according to some scholars, affirm the necessity of baptism for salvation. Third, throughout the book of Acts, baptism is without question the rite of initiation that all converts must undergo. According to Acts, this rite assures the convert a remission of sins and links them to Christ.
Brock M. Mason, and David L. Paulsen
Journal of the Book of Mormon and Other Restoration Scripture: Volume - 19, Issue - 2, Pages: 22-49
Provo, Utah: Maxwell Institute, 2010
Read the full article:
C:\Documents and Settings\Owner\Desktop\for blogs\Baptism for the Dead in Early Christianity - Brock M_ Mason, and David L_ Paulsen - Journal of the Book of Mormon and Other Restoration Scripture - Volume 19 - Issue 2.mht
It is perhaps the most instantly identifiable mark of a Jew.
No comments:
Post a Comment