Coptic Orthodox Baptism For The Dead?

[ChristKnight]

I vaguely remember reading somewhere that the Coptic Orthodox Church either used to or still does practice baptism for the dead.  Has anyone heard such a thing?  If so, what did/does this practice entail?

[halconero]

The Marcionites did. I don't imagine the coptics would have done so for more than a thousand years as baptisms for the dead were condemned at Carthage.

[3DOP]

Hi Christ Knight.

 

There is an article by Hugh Nibley on the subject of baptism for the dead in ancient times. This is perhaps the origin of your recollection? The article begins with referencing a Coptic papyrus discovered in 1895 in Egypt. I skimmed the article and it does not appear to me that he used the papyrus itself to suggest that the Copts practiced vicarious water baptism for the dead. I think he would argue it was much more widespread than this because he cites many authors in both East and West. Following is a quote from the text:

 

In 1895 there was found in Egypt a Coptic papyrus purporting to contain an account of the teaching of Christ to his apostles after the resurrection. The most learned church historian of modern times, Adolf von Harnack, was prompted to point out that this document was neither "a provincial production of the Egyptian Church" nor a brainchild of the Gnostics, but an authentic statement of certain important doctrines of salvation and resurrection common to the whole Christian church at a very early date. Shortly after, Carl Schmidt, second only to Harnack in his knowledge of early Christian documents, produced a number of ancient fragments, matching the Coptic text word for word in a half dozen languages and showing it to be derived from the Greek original of an apostolic general epistle which had enjoyed widespread authority and popularity in the church at least as early as the second century. The subject of this epistle was salvation for the dead, a doctrine which, as Schmidt demonstrated, was believed in the early church to have been the main theme of Christ's teaching after the resurrection.

 

---------http://www.lightplanet.com/mormons/temples/baptism_ancient_nibley.html

 

It seems significant to me that Nibley refrains from saying that the subject of the epistle was "baptism for the dead". He instead refers to salvation for the dead.

 

It also seems to me that the remarks regarding practices of prayer and other meritorious works on behalf of the dead, were intended for the souls in purgatory. Without keeping this practice in mind, the ancient documents, not excluding I Cor. 15:29, might easily be mistaken as vicarious water baptisms for the dead by LDS researchers. 

 

The interpretation aggressively given to I Cor. 15:29 by St. Francis deSales in his tracts against the Protestant doctrine which rejected purgatory has been discussed many times already here. But I bring it up again as a reminder that a ceremonial water baptism is by no means the only possible application of I Cor. 15:29. Likewise, ancient writings which speak of salvation for the dead might be referring to the poor souls in purgatory, and gives affirmation to a Traditional teaching and practice which continues without interruption unto this day.

Edited June 28, 2014 by 3DOP

[mfbukowski]

I vaguely remember reading somewhere that the Coptic Orthodox Church either used to or still does practice baptism for the dead.  Has anyone heard such a thing?  If so, what did/does this practice entail?

http://www.orthodoxchristianity.net/forum/index.php?topic=22861.0

 

So it appears there is some historicity for the practice, but apparently the present "Coptic Orthodox" disown it as an orthodox practice.

Edited June 28, 2014 by mfbukowski

[mfbukowski]

This from the above link:
 

But if Baptism for the dead wasn't ever a church practice way the fourth canon of the Council of Hippo (AD 393) declared:
 

Quote

"The Eucharist shall not be given to dead bodies, nor baptism conferred upon them."

It makes sense to be decreed only if it was being practiced.

 

[livy111us]

Forgive the long post but I don't have a link, only the article. This is John Tvedtnes article Baptism for the Dead: A Coptic Rationale

 

 

            “This paper was presented at a  symposium held 5 June 1981 in Jerusalem, sponsored by

the L.A. Mayer Memorial Museum of Islamic Art and the Israel Ministry of Education and

Culture and later published in Special Papers of the Society for Early Historic Archaeology, No.

2 (September 1989). The Jerusalem symposium marked the opening of an exhibit of Coptic art at

the museum. I was one of two American scholars invited to speak. Other participants came from

England, Belgium, Austria and Israel. This paper is admitted out-of-date, having been succeeded

by my more lengthy “Baptism for the Dead in Early Christianity”, published in Donald W. Parry

and Stephen D. Ricks, The Temple in Time and Eternity (Provo: FARMS, 1999). The real

importance of the earlier study goes beyond its content because it was presented at an

international scholarly conference in 1983, where it was warmly received.--John Tvetness

           

            One of the practices that sets the Coptic Church apart from most of the Christian world is

that of proxy baptism for the dead 1. In order to understand the rationale for this ceremony, it is

necessary to both establish its antiquity in Christianity and to discuss some of its antecedents in

the ancient Egyptian religion.

            The earliest reference to the practice is found in the New Testament, in 1 Corinthians

15:29:

                       

            Else what shall they do who are baptized for the dead, if the dead rise not at all? Why

are they then baptized for the dead?

 

            That the practice was considered rare and even aberrant by the fourth century is

evidenced by the fact that only the Marcionites of that era are said to have continued such

baptisms. Epiphanius describes the Marcionite rite as follows:

 

            In this country--I mean Asia--and even Galatia, their school flourished eminently and a

traditional fact concerning them has reached us, that when any of them had died without

baptism, they used to baptize others in their name, lest in the resurrection they should suffer

punishment as unbaptized. (Heresies 8:7)

 

            Tertullian also notes the existence of proxy baptisms among the Marcionites and wrote

that the practice was based on the passage in 1 Corinthians. Unable to explain the meaning of

Paul’s words, he wrote,

 

            Now never mind that practice, whatever it may have been...do not suppose that the

apostle here indicates some new god as the author and advocate of this [baptism for the dead.

His only aim in alluding to it was] that he might all the more firmly insist upon the resurrection

of the body...(Against Marcion, Book v, Chap. x)

 

            St. Chrystostom tells of how the Marcionites, when one of their catechumens died

without baptism, would place a living person under the dead man’s bed and ask whether he

desired to be baptized. The living person would respond in the affirmative and was then baptized

as a proxy for the deceased (Homily XL on 1 Corinthians 15). But Chrysostom believed that

Marcion erred in his interpretation of Paul and that the real referent was the profession of faith in

baptism, part of which was, “I believe in the resurrection of the dead.” He notes, “Before baptism

we confess our faith ‘in the resurrection of the dead’, and are baptized in hope of this

resurrection.” 2

            It is true that, in other passages (Romans 6:305, Colossians 2:12), Paul spoke of baptism

as symbolic of the death, burial and resurrection of Christ and of those who wish to follow him

into a new life. Nevertheless, despite attempts by some of the early Church Fathers to give a

symbolic meaning only to the passage in 1 Corinthians 15:29, the wording of the latter clearly

implies proxy baptism.

            That baptism for the dead was indeed practiced in some orthodox Christian circles is

indicated by the decision of two late fourth century councils. The fourth canon of the Synod of

Hippo 3, 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 4.

            The monophylistic church of Egypt was not represented at these minor councils and

hence did not feel bound to discontinue the practice. To my knowledge, only two Christian

congregations have continued to practice proxy baptisms for the dead through the centuries.

These are the Mandaeans of Iraq and Iran and the Copts of Egypt. Two modern churches--The

Church of Jesus Christ of Latter-day Saints (Mormons) and some of the Neo-Apostolic

congregations of Europe--have revived the practice during the last century and a half.

            The vast majority of Christianity, however, rejected proxy baptism. In some cases, as in

the Roman Catholic faith, it was replaced by prayers and masses for the dead. As early as the

fourth century, prayers of this nature were known, as evidenced by the Lectures on the Mysteries

by Cyril of Jerusalem. He wrote:

 

            I have often heard people ask: What good does it do the departed spirit, whether the

person was good or bad in life, to be remembered in prayer?...Answer: By doing for them and

for ourselves what a loving God requires, we make available the atoning sacrifice which Christ

made for our sins. 5

 

            The same philosophy appears to have existed in some Jewish circles. The earliest

reference to the idea is from the history of the Hasmonaeans. Following the battle of Marisa in

163 BC, it was discovered that each of the Jewish soldiers killed in the fight had been guilty of

concealing pagan idols beneath his clothing. In order to atone for their wrong, Judas Maccabaeus

collected money from the survivors in order to purchase sacrificial animals for their comrades.

 

            “And when he had made a gathering throughout the company to the sum of two thousand

drachmas of silver, he sent it to Jerusalem to offer a sin offering, doing therein very well and

honestly, in that he was mindful of the resurrection: for if he had not hoped that they that were

slain should have risen again, it had been superfluous and vain to pray for the dead. And also in

that he perceived that there was great favor laid up for those died godly, it was an holy and good

thought. Whereupon he made a reconciliation for the dead, that they might be delivered from

sin.” (2 Maccabees 12:43-45)

 

            In a sense, sacrifice did in ancient Judaism what baptism does in Christianity: it cleansed

from sin. Jesus is reported to have said to Nicodemus, “Except a man be born of water and of the

Spirit, he cannot enter into the kingdom of God” (John 3:5). If, therefore, baptism was so

essential to eternal salvation, it is almost inconceivable that early Christianity would not have

had a means whereby it could be administered to the righteous who died without having the

opportunity to hear of Jesus’ atonement.

            In Christianity, the work of salvation for the dead is depicted by Christ’s visit to the

spirit world during the three days his body lay in the tomb. First expressed in the New Testament

(John 5:25-29; 1 Peter 3:18-21), it is said that “for this cause was the gospel preached also to

them that are dead, that they might be judged according to men in the flesh, but live according to

God in the spirit.” 7

            Early Christian stories of the descensus of Christ into hell are virtually unanimous in

noting the joy felt by the righteous dead when they learned of Jesus’ baptism. Of this, J. Rendel

Harris wrote, “In the earliest times, the Baptism of Christ was the occasion of His triumph over

Hades.” 8 Harris saw the 24th Ode of Solomon as connecting baptism (note the mention of the

dove over Jesus’ head) with anointing and the deliverance of the dead. (i.e., resurrection). In Ode

6, too, we have a stream bringing water to the temple and which brought back from the dead

those who were dying.

            Baptism of the souls of the dead or of their resurrected bodies is a frequent theme in the

descensus stories, many of which come from Egypt. The Epistle of the Apostles, known from a

complete Ethiopic version, a fragmentary fifth century Latin manuscript (now in Vienna) and a

fourth or fifth century mutilated Coptic manuscript in Cairo, is an example. It places the

following words in the mouth of Jesus, visiting with his apostles after the resurrection:

 

            For to that end went I down unto the place of Lazarus, and preached unto the righteous

and the prophets, that they might come out of the rest which is below and come up into that

which is above; and I poured out upon them with my right hand the water [baptism, Ethiopic

text] of life and forgiveness and salvation from all evil, as I have done unto you and unto them

that believe on me. 9

 

            The Acta Pilati, in its present form from the fifth century 10, has a later appendage (Part

II, The Descent into Hell) that probably predates the first sections 11. It tells how, when Christ

descended into hell, he removed therefrom the spirits of the righteous and of the repentant. The

latter were then baptized in the Jordan River. 12

            The Gospel of Bartholomew, extant only in Coptic 13, tells of how Siophanes, son of the

Apostle Thomas, had died. His soul was taken to heaven by Michael, who washed him three

times in the Acherusian lake beforehand 14. This lake plays a similar role in other

pseudepigraphal works 15. E.g. in the Apocalypse of Moses 37:3, we read that when Adam died,

“One of the six-winged seraphim came and carried Adam off to the Lake of Acheron and washed

him three times in the presence of God.” He was then conducted to the third heaven (vs. 5-6)

            A similar idea is found in the Apocalypse of Peter, known from both Ethiopic and from a

5th century Greek text in the Bodelian Library. A portion of the Greek version was also found at

Akhmim and is now called the Gizeh Manuscript. Though the latter breaks off before the others,

the original text reads of the judgment day, when men are brought before God and receive a

baptism in the “field of Akrosja” 16

            Apparently deriving directly from the Apocolypse of Peter is the Apocalypse of Paul, of

which there are versions in Coptic, Syriac, Ethiopic and Latin. In the story, Paul is taken by an

angel and shown a lake situated before the heavenly city:

 

And I said unto the angel: What is this? and he said unto me: This is the lake Acherusa where is

the city of Christ: but not every man is suffered to enter into that city: for this is the way that

leadeth unto God, and if any be a fornicator or ungodly, and turn and repent and bear fruits

meet for repentance, first when he cometh out of the body he is brought and worshippeth God,

and then by the commandment of the Lord he is delivered unto Michael the angel, and he

washeth him in the lake Acherusa and so bringeth him into the city of Christ with them that have

done no sin. 17

 

            Prof. Hugh Nibley has dealt with the subject of baptism for the dead in Coptic

pseudepigrapha, notably in the third century document known as Pistis Sophia. This esoteric

work, describing the afterworld, notes:

 

They will all test that soul to find their signs in it, as well as their seals and their baptisms and

their anointing. And the virgin of the Light will seal that soul, and the workers will baptize it and

give it the spiritual anointing. 18

 

            Nibley further notes that the document speaks of how those who remain in the place of

testing, the “in-between” place (i.e., the earth) should perform the ordinances of baptism,

anointing and sealing for those who died without the opportunity to receive them in this life. 19

            Another possible reference to baptism for the dead is in the Coptic Gospel of Philip, one

of the documents found at Nag Hammadi in 1945. Here, we read that those who are baptized can

become the servants of others, freeing them through the work of love that they, too, may enjoy

the anointing at the hands of those who have received it. 20

            The point Nibley repeated makes in regard to Coptic pseudepigrapha is that it is not only

related to other early Christian literature, but that it is highly dependent upon earlier Christian

texts. Concerning baptism for the dead, for example, he gives many references to water

purification in ancient Egypt, both for the living and the dead. Indeed, washing in water was

essential to the resurrection from the dead in ancient Egypt, just as baptism in the

pseudopigraphal literature cited above. 21

            Viewed in this light, one can see why the Copts, of all the early Christian churches,

retained baptism for the dead 22. Some of the factors contributing to with ease with which they

accepted this practice are as follows:

 

1. The general Egyptian view of the dead was that they continued to live on in spirit form,

hopeful of the resurrection of the body. Great care was therefore taken to preserve the body

through embalming and the building of rocky tombs.

2. There was great stress, in ancient Egypt, on the proper performance of rituals, both in the

ancient world of the living and in the world of the dead. Even where the deceased had not lived a

praiseworthy life, it was typical to ascribe to him righteousness and to deny any wrongdoing on

his part. Lest his heart and other facets of his being betray him to the gods sitting in judgment in

judgment on his spirit, magic rituals and talismans were employed to ensure safe passage into

the worlds of glory.

3. Initiation, including water purification, was already extant in both earth life and in the

mortuary rituals preceding burial. This was readily identified with Christian baptism for both

living and dead.

4. The great honor and respect shown toward one’s ancestors in ancient Egypt was reflected in

the building and maintenance of mortuary temples, where food and drink were brought for the

spirit of the deceased and where rituals necessary for safe passage through the dangers of the

afterlife were performed 23. With such and attitude toward one’s progenitors, it is little wonder

that the Christianized Egyptians were happy to carry on the practice of proxy ordinances for

those who had gone before.

 

            To these, we could add the notation that Gnosticism was common to both the

Marcionites and to the early Christians of Egypt. With its heavy dependence on initiatory

ceremonies, there was bound to be an attempt on the part of the Gnostic movement to impart

these blessings to their honored dead. 24

[Zakuska]

Coptics also believed in a Married Jesus:

 

"Jesus said to them, 'My wife...'":

 

Update on Coptic Papyrus Fragment

Testing Indicates "Gospel of Jesus's Wife" Papyrus Fragment to be Ancient

 

Twice in the tiny fragment, Jesus speaks of his mother, his wife, and a female disciple—one of whom may be identified as "Mary." The disciples discuss whether Mary is worthy, and Jesus states that "she can be my disciple."

 

http://gospelofjesusswife.hds.harvard.edu/

Edited June 28, 2014 by Zakuska

[ChristKnight]

The Marcionites did. I don't imagine the coptics would have done so for more than a thousand years as baptisms for the dead were condemned at Carthage.

 

Interesting, thanks.  I wonder what led up to the condemnation at the Council of Carthage.

[ChristKnight]

http://www.orthodoxchristianity.net/forum/index.php?topic=22861.0

 

So it appears there is some historicity for the practice, but apparently the present "Coptic Orthodox" disown it as an orthodox practice.

 

Ah, okay, so it isn't a practice of theirs today, thanks.  However, reading that thread, it seems as if they are referring to giving Eucharist and Baptism to the dead (i.e. dead bodies), and not a proxy baptism, at least in reference to the condemnation they discuss at the Council of Hippo.

[ChristKnight]

Hi Christ Knight.

 

There is an article by Hugh Nibley on the subject of baptism for the dead in ancient times. This is perhaps the origin of your recollection? The article begins with referencing a Coptic papyrus discovered in 1895 in Egypt. I skimmed the article and it does not appear to me that he used the papyrus itself to suggest that the Copts practiced vicarious water baptism for the dead. I think he would argue it was much more widespread than this because he cites many authors in both East and West. Following is a quote from the text:

 

---------http://www.lightplanet.com/mormons/temples/baptism_ancient_nibley.html

 

It seems significant to me that Nibley refrains from saying that the subject of the epistle was "baptism for the dead". He instead refers to salvation for the dead.

 

It also seems to me that the remarks regarding practices of prayer and other meritorious works on behalf of the dead, were intended for the souls in purgatory. Without keeping this practice in mind, the ancient documents, not excluding I Cor. 15:29, might easily be mistaken as vicarious water baptisms for the dead by LDS researchers. 

 

The interpretation aggressively given to I Cor. 15:29 by St. Francis deSales in his tracts against the Protestant doctrine which rejected purgatory has been discussed many times already here. But I bring it up again as a reminder that a ceremonial water baptism is by no means the only possible application of I Cor. 15:29. Likewise, ancient writings which speak of salvation for the dead might be referring to the poor souls in purgatory, and gives affirmation to a Traditional teaching and practice which continues without interruption unto this day.

 

Thanks.  Yes, I think I was remembering Nibley's article, I'll have to read it in full.  Also, do you have a direct quote from St. Francis de Sales in reference to 1 Cor 15:29?  IIRC, there is a passage in one of the Maccabees that is similar in wording to 1 Cor 15:29, but specifically states "prayer", I believe.  Of course, Catholicism has many practices related to salvation for the dead which can be related to all of this.  What I also find interesting is proxy water baptism and the history of such a practice within ancient Christianity. 

[mfbukowski]

Ah, okay, so it isn't a practice of theirs today, thanks.  However, reading that thread, it seems as if they are referring to giving Eucharist and Baptism to the dead (i.e. dead bodies), and not a proxy baptism, at least in reference to the condemnation they discuss at the Council of Hippo.

Well we would see that as a corruption of the true doctrine which happened during the nearly 400 years since it had been practiced correctly.

 

I think we have discussed also the Coptic process of annointing various parts of the body as part of the confirmation process.

 

I am personally totally convinced that these coincidences are irrefutable evidence of the Restoration of ancient temple practices in our church.  There is no possible way Joseph could have made this stuff up.

 

THE ANOINTMENTS

The priest places his right thumb on top of the opening of the Myron bottle, and turns it downwards to wet his finger with the Myron. He then anoints the baptized as follows :

The first four anointments (eight crosses) are on the senses

Firstly, the top of the head, the nostrils, the mouth, and the right ear

Then, the right eye, the left eye, an finally the left ear

Whilst anointing, the priest says, “In the name of the Father, and of the Son, and of the Holy Spirit.  The anointment of grace of the Holy Spirit, Amen.”

 

NOTES:

 

He anoints The Head to sanctify it. The head contains the brain, where thinking takes place. It is the brain which distinguishes humankind from other creatures. A good mind is of great use and benefit to oneself and to others also. King Solomon praises the mind saying, “When wisdom enters your heart and knowledge is pleasant to your soul, discretion will preserve you, understanding will keep you, to deliver from the way evil” (Proverbs 2: 10-12).

 

Also, the Lord Jesus praised the young man who answered wisely and said to him: “You are not far from the Kingdom of God”  (Mark 12:34). And St. Paul our teacher prays for us saying, “And the peace of God which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:7).

 

The Nostrils contain the sense of smell, and it is an important sense, for if a person is not careful and alert, it is possible for impure thoughts to enter ones heart through this sense. Hence, the priest anoints it to protect it against all sin and lust.

 

The Mouth with the tongue is the most dangerous organ in a person...

 

“If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless”  (James 1:26).

 

“If anyone does not stumble in word, he is a perfect man, able also to bridle the whole body" (James 3:2).

 

“The tongue is an unruly evil, full of deadly poison, it defiles the whole body and sets on fire the course of nature, and it is set on fire by hell” (James 3:8,6), if it is not controlled.

 

The Psalmist prays, “Set a guard O Lord, over my mouth. Keep watch over the door of my lips.  Do not incline my heart to any evil thing” (Psalm 141:3,4)

And the wise King Solomon said: “Whoever guards his mouth and tongue keeps his soul from troubles” (Proverbs 21:23), and, “Put away from you a deceitful mouth, and put perverse lips far from you” (Proverbs 4:24.  We ought to keep our tongue from sins such as swearing, insulting, lying, judging, and gossiping. Our words should always be graceful.

The Ears provide us with the important sense of hearing, which should also be controlled, and the anointing of the Myron is a strong weapon in control what we hear. We protect our ears from hearing such things as gossip, and other conversations which may poison our hearts with revenge and hatred. We also protect our ears from hearing certain songs which may poison our hearts with lustful thoughts.

 

The Eyes are the most important sense, through which enters more than 80% of information which may affect our hearts. If the information is holy, it sanctifies the heart, and vice versa. For this reason, we should control what we see so that we may keep ourselves pure. The tenth commandment says, “Do not covet”. The Psalmist prays, “Turn away my eyes from looking at worthless things” (Psalm 119:37), and, “Open my eyes, that I may see wondrous things from Your law”  (Psalm 119:17).

 

The second group of four anointments are as follows :

 

The priest wets his right thumb with the Myron another time and anoints,

The heart (chest)

The navel

The back

The lower back

 

http://www.copticchurch.net/topics/thecopticchurch/sacraments/2_confirmation.html

 

And it continues from there- it is all too long to copy all of it.

 

So we have evidence of some kind of ancient baptism for the dead, AND the relics of annointing portions of the body with specific blessings on those body parts from a very ancient Coptic source.

 

How could Joseph have made up these connections?  Discussions with his friendly neighborhood Coptic priest?