en.wikipedia.org/wiki/Baptism_for_the_dead
edit Community of Christ 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 forebears) to leave resolution of this matter to a future prophet.
edit Other Latter Day Saint churches 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.
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.
" 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.
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.
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.
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.
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?
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.
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.
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.
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.
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 ...
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.
"), 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).
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.
edit Holocaust victim controversy The Church...
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