This analysis examines the New Apostolic Church’s (NAC) doctrine of the departed in the light of the Bible. The NAC teaches that the dead can still receive help through prayer and the proxy administration of sacraments to living representatives. Yet the Bible clearly shows: after death, salvation is decided once and for all. “It is appointed for man to die once, and after that comes judgment” (Hebrews 9:27). Therefore, we entrust the departed to a loving and just God.

The Doctrine of the Departed in the New Apostolic Church – A Critical Analysis

Short answer: The NAC teaches that salvation can still reach the departed through prayer and proxy administration of sacraments to living ministers. This teaching relies on 1 Corinthians 15:29, the First Letter of Peter, and apocryphal sources, as well as liturgical tradition. A closer reading, however, shows: the New Testament texts are ambiguous, the early church knew no such proxy sacramental practice, and Scripture indicates that the decision for salvation and judgment is made in this life.

Introduction

The question whether we can “save” the dead through prayer or ritual touches the heart of Christian theology: salvation, the role of word and sacrament, and the church’s function as mediator. The NAC has long held special services and sacramental acts designed for this purpose: three times a year, living ministers receive sacraments on behalf of the departed. Members are also encouraged to pray for the dead. Below, I analyze the relevant catechism passages and examine the key biblical texts—especially 1 Corinthians 15:29, 1 Peter 3:18-20, and 1 Peter 4:6—followed by a historical and theological assessment.

If you are interested in whether sacraments are necessary for salvation at all, 👉 read my foundational article here: The Doctrine of Salvation in the NAC.

1. The Doctrine of the Departed in the NAC Catechism

The NAC Catechism contains a dedicated section on “Help for the Departed” (chap. 9.6 ff.). Key points include:

The NAC claims that since Christ’s sacrifice, the condition of souls in the beyond can change for the better, and salvation can still be attained after death (9.6).
Biblical references include 1 Corinthians 15:29, 1 Peter 3:18-20, and 1 Peter 4:6, plus deuterocanonical sources such as 2 Maccabees 12 (9.6.1-9.6.3).
Practice: believers are urged to pray for the dead. In three annual services, living ministers receive baptism, sealing, and Holy Communion on behalf of the departed. These proxy acts are said to have the same salvific effect as for the living (9.6.3; liturgical notes in chap. 12).
From personal experience: this practice is taken very seriously and emotionally by NAC members. Before these services, believers often visit cemeteries to “prepare spiritually.”

The Catechism thus combines isolated Bible verses, apocryphal examples, and the belief that visible actions combined with apostolic authority convey grace. Yet this premise itself is biblically disputable (see also my article on the NAC’s doctrine of salvation).

2. The Bible Verse 1 Corinthians 15:29 – What Does It Really Say?

“Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?” (NASB). The NAC reads this as a hint toward proxy baptism. However:

Context: Paul argues for the resurrection of the dead and may refer to a local Corinthian custom without endorsing it.
Ambiguity: The wording allows several interpretations, but Paul neither explains nor approves the practice.
Alternative readings: The verse may refer to baptisms performed in response to deaths within the community or as symbolic memorial acts—not as proxy rites.
Conclusion: 1 Corinthians 15:29 is descriptive, not prescriptive. It cannot serve as a doctrinal foundation for proxy sacraments.

In short: it is a historical curiosity, not a theological justification.

3. 1 Peter 3:18–20 and 4:6 – Dense Imagery, Not a Liturgical Manual

The NAC cites these verses (“he went and preached to the spirits in prison…”, “the gospel was preached even to the dead…”) as evidence that salvation can reach the departed. Yet:

Ambiguous terms: Who are the “spirits in prison”? Humans from Noah’s time? Fallen angels? Metaphorically “spiritually dead” people?
Purpose of the text: These passages are poetic theology meant to encourage believers—not ritual instructions.
No proxy act described: The texts speak of divine proclamation, not of human ritual actions for the dead.
The Second Letter of Peter clarifies this further (see below).

In summary: the Petrine texts are not a biblical basis for the NAC’s proxy practice.

4. The Second Letter of Peter Clarifies the Issue

2 Peter presents the opposite perspective: the unjust are “kept under punishment for the day of judgment” (2 Peter 2:9). God’s patience gives time for repentance now, not after death (2 Peter 3:9-10).

Judgment after death: No hint of post-mortem change of state.
Urgency of the present: The time of grace applies to the living; when the Day of the Lord comes, change is no longer possible.

This offers a strong biblical counterweight to the NAC’s notion of post-mortem salvation.

5. What Did Jesus Say?

If anyone should know, it is Jesus. He never taught that the dead can be helped by prayer or ritual. Instead, he called the living to repentance and faith, as seen in Luke 13:1-5:

“You will all perish as they did unless you repent of your sins and turn to God.” (Luke 13:3, NLT)

Here, Jesus could have mentioned prayer for the dead—but he did not. He focuses on the living and their need for conversion.

6. Historical Evidence – The Early Church Knew No Proxy Sacraments

New Testament church: No evidence in Acts or the epistles of proxy rituals for the dead.
Remembrance, not substitution: Early Christians remembered martyrs and the deceased, but did not perform proxy sacraments.
Later developments: Prayers for the dead arose in late antiquity, but a formal proxy sacramental system such as in the NAC never existed.

In short: the NAC’s practice is not a return to early Christianity but a modern innovation.

7. Biblical Counterarguments

Hebrews 9:27: “It is appointed for man to die once, and after that comes judgment.”
Luke 16:19-31: The story of the rich man and Lazarus shows an unbridgeable gulf after death.
2 Corinthians 6:2: “Now is the day of salvation.” Grace applies to this life.
Deuteronomy 18:10-12; Isaiah 8:19: Explicit prohibitions against contact with the dead.

Together these passages build a consistent biblical case against rituals for the dead.

8. Practical and Theological Risks

Shift of focus: Energy may move from mission among the living to ritual acts for the dead.
Comfortable proxy faith: Praying for the dead can replace active love for the living.
Spiritual risks: Emotional or visionary experiences in this context can be misleading.
Theological confusion: If salvation appears obtainable post-mortem, repentance loses urgency.
Psychological burden: Relatives may feel guilty or responsible for the fate of their loved ones.

9. Conclusion – The Biblical Alternative

In summary: The NAC’s doctrine of the departed is built more on tradition than revelation. Scripture teaches that salvation happens in life through faith in Christ alone (Romans 5:1; Ephesians 2:8-9). God is just and merciful; we entrust the dead to His love, but we are called to preach the gospel to the living—now.

10. Further Thoughts and Reader Questions

Should churches invest more in evangelism and pastoral care for the living instead of proxy rituals?
How can we comfort mourners without giving uncertain promises of post-mortem salvation?
How should we discern dreams or visions connected to these services?

What are your experiences with the NAC’s doctrine of the departed? Feel free to share and discuss.

New Apostolic Church’s Doctrin of the departed – A Critical Analysis