Traditional Conflict Management: How Early Interpreters Address Paul’s Reference to Those Baptized for the Dead (1 Corinthians 15:29)
Modern scholars often understand 1 Cor 15:29 as a clear reference to the baptism of living individuals as proxies for the departed. Yet before or at the time of 1 Corinthians, there appears to be no evidence for this practice or a similar one. A reasonable explanation for its emergence, therefore, i...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
MDPI
2023
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| In: |
Religions
Year: 2023, Volume: 14, Issue: 6 |
| Further subjects: | B
Cerinthus
B Baptism B Proxy B Dead B Epiphanius B 1 Corinthians B Tertullian B Marcion B Chrysostom B Eznik of Kołb B Didymus |
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| 520 | |a Modern scholars often understand 1 Cor 15:29 as a clear reference to the baptism of living individuals as proxies for the departed. Yet before or at the time of 1 Corinthians, there appears to be no evidence for this practice or a similar one. A reasonable explanation for its emergence, therefore, is that the tradition derives from 1 Cor 15:29, rather than giving rise to it. Consequently, 1 Cor 15:29 supplies a unique opportunity to see how Paul’s earliest interpreters navigated the conflict between the emergent proxy baptism tradition and others they had inherited. Responses varied from acceptance (Marcion) to tolerance (Ambrosiaster) to rejection (Tertullian, Didymus, Epiphanius, Chrysostom, Eznik) of proxy baptism as being what 1 Cor 15:29 describes. Adopters of proxy baptism found support in Paul for breaking with prior tradition and interpreted 1 Cor 15:29 as a basis for creating a new tradition that fit a distinctive need in their community. By contrast, those who tolerate or reject the proxy baptism interpretation do so by considering both 1 Cor 15:29 and Paul himself as more thoroughly situated within existing prior traditions that rule out proxy baptism. These different responses illustrate the complex interplay between Paul and the conflicting traditions through which his letters have been and continue to be received. These responses also surface key features of the interplay between conflict and tradition, whether that conflict occurs within explicitly religious spheres or not. | ||
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