Eamonn McCann (not a member of The Church of Jesus Christ of Latter-day Saints) wrote an article in August of 2008 entitled, “Baptizing the Dead—What if Mormons are right and…(other Christian denominations) are Wrong?” Interestingly his first statement was, “Given Christian teaching, does it make more sense to baptize dead adults rather than live babies?…What’s the difference? A tiny infant will have as much understanding as a dead person of the complex philosophical belief-system it’s being inducted into when baptized.” Mormons are among only a few Christian believers that do not baptize babies. Most Christians belong to denominations that practice infant baptism (see Wikipedia—on Infant Baptism)
Not only is it true that an infant can have no understanding of the ordinance and the belief system it is being inducted into, but baptism is recognized in the scriptures as an ordinance to cleanse the person of their sins, that they might come forth a new person, being reborn so to speak. Most Christian churches today still believe in what is referred to as the “Original Sin,” in other words, that Adam’s transgression has been laid upon every living soul that is born to earth and thus the purpose of infant baptism for those who believe that. Members of The Church of Jesus Christ of Latter-day Saints believe that men will be punished for their own sins and not for Adam’s transgression, and therefore, only those who are capable of having sinned are baptized. The great Nephite general and prophet, Mormon, in writing to his son, Moroni, made it clear that an infant is pure and without sin and has no need of baptism. He wrote: “Listen to the words of Christ, your Redeemer, your Lord and your God.
‘Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them.’” (Moroni 8:8)
McCann stated that “…given that all Christian churches believe that the soul lives on after death and retains understanding and consciousness of self, doesn’t it make more sense to baptize dead adults than live babies?”
A Russian historian, Sergei Antonenko stated in an article written in 2005 that “For centuries, the central question of the religious consciousness pertaining to the problem of immortality was whether or not a free agency (personal agency or right to choose) will be preserved behind (beyond) the grave… In the ancient Church, there was a belief that from the moment when Christ released from hell spirits of those who had been waiting for him with faith (we read about that in the messages of Apostles Peter and Paul: 1 Peter 3:18–20; 4:6; Ephesians 4:8–10), that relief [salvation] of the deceased is possible.” Antonenko, further quotes from an apocryphal biblical text, ( Jes. Syr. 7:36:) “Let the grace be given to every living, but those who died shall not be robbed of the grace also.” He provided an example of baptisms for the dead from Russian history. “In 1044, Yaroslav ‘the Wise’ baptized the bones of his uncles Oleg and Yaropolk. They were believers in Christ, but were killed in a melee before they could be baptized. It was stated that Yaroslav only helped to bring their religious choice to its logical conclusion.”
McCann quoted an article where Catholic bishops complained when the National library of Dublin made their records available to The Church of Jesus Christ of Latter-day Saints so that they might baptize the souls enumerated in them. The Vatican warned that the church were misusing diocesan records. McCann wisely stated that “…if the Catholic bishops hold that the beliefs of the Mormons are pure baloney (as they must), and their rituals therefore perfectly meaningless, how can it matter to them what mumbo-jumbo Mormons might mutter over Catholic cadavers?” The Church of Jesus Christ of Latter-clearly teaches that those who have died may choose (agency) to accept or reject the baptism done on their behalf.
It was stated that the early Christians, especially the Corinthians and the Marcionites, were energetic in their baptizing of the dead. They baptized by proxy, somewhat as The Church of Jesus Christ of Latter-day Saints do it today. Christians generally believe that a non-baptized person cannot be included in the Resurrection. The scriptures clearly express the Christian belief that none can enter into the gates of heaven without the ordinance of baptism. Christ himself set the example. Does that mean that Christians generally are not concerned about the fate of the billions of people who have lived on the earth without having heard of Christ, let alone being given the instructions leading them to their salvation? The facts are clear that the early followers of Christ, for more than 350 years after the Crucifixion, practiced baptism for the dead. There is still evidence of abandoned baptismal fonts in ancient cathedrals today, fonts that were used for the purpose of baptism for the dead. Fonts that were large enough for baptism by immersion.
When the official church was just becoming the State religion of the Roman Empire, the Synods (conventions) of Hippo (393 A.D.) and Carthage (397 A.D.) after bitter debate, declared that, “The Eucharist shall not be given to dead bodies, nor baptism conferred upon them.” If there were bitter debate, it is obvious that not all of the leaders in attendance agreed with the decision to cease baptizing for the dead. McCann pointed out that a trace of a concern for the dead has lingered in official practice to the present day, “in the form of prayers for divine intercession on behalf of the unbaptised souls (on the other side of the veil).” Prayers for intervention were encouraged in Catholic schools in the 1950s and is probably still a common practice.” When the instruction is clear that baptism is the way and the path one must follow, why do many Christian Churches now assume that a prayer will suffice? (words without works).
In Sergei Antonenko’s 2005 article, he outlined the beliefs of The Church of Jesus Christ of Latter-day Saints on genealogy and proxy work. He stated that “…it is a bold, radical solution to the theological problem of what happens to those who weren’t exposed to the teachings of Christ.” Maybe one day all Christian religions will come to praise what The Church of Jesus Christ of Latter-day Saints have done and will be doing for all of our kindred dead. I suppose that one could say that Temple work for the dead might serve as an answer to the prayers for divine intercession mentioned above.
May we, as members of The Church of Jesus Christ of Latter-day Saints, be seen also as energetic baptizers of the dead, as the Corinthians and the Marcionites were in their day. Just how important is this work for our dead?
This message by President Smith first appeared in the February 1910 Improvement Era (p. 352). The theme is so timely and the words so pertinent as to merit restating in this space.
“Do Latter-day Saints fully realize the importance of the mighty responsibility placed upon us in relation to the salvation of the world? We are doing a great deal in the attempt to convert and save a perverse and wicked generation; we are sending hundreds of missionaries into all parts of the earth and are spending hundreds of thousands of dollars annually in this necessary labor. We are spending hundreds of thousands of dollars in the building of meetinghouses, Church schools and other buildings, and in the education of the youth of Israel, in developing and improving our lands, building cities and increasing our communities, publishing periodicals and magazines, and in every way diligently striving to improve our own people and disseminate knowledge that will convert the world to the gospel. But what are we doing for the salvation of our dead?
“Many there are, it is true, who comprehend this great work and are faithfully discharging their duties in the temples of the Lord.
This is a good sign, showing the willingness and activity of the Saints. But this does not relieve the inactive, dilatory members who are doing nothing for their dead. These persons cannot expect to receive credit for what others may be doing; the responsibility rests with equal force on all, according to our individual ability and opportunities.
“It matters not what else we have been called to do or what position we may occupy or how faithfully in other ways we have labored in the Church; none are exempt from this great obligation. It is required of the apostle as well as the humblest elder. Place, distinction, or long service in the cause of Zion in the mission field, the stakes of Zion, or elsewhere will not entitle one to disregard the salvation of one’s dead.
“Some may feel that if they pay their tithing, attend their regular meetings and other duties, give of their substance to the poor, or perchance spend one, two, or more years preaching in the world, they are absolved from further duty. But the greatest and grandest duty of all is to labor for the dead. We may and should do all these other things, for which reward will be given, but if we neglect the weightier privilege and commandment, notwithstanding all other good works, we shall find ourselves under severe condemnation. “And why such condemnation? Because ‘the greatest responsibility in this world that God has laid upon us, is to seek after our dead.’ Because we cannot be saved without them, ‘it is necessary that those who have gone before and those who come after us should have salvation in common with us, and thus hath God made it obligatory to man,’ says the Prophet Joseph Smith.” (Times and Seasons 5:616)