Though well hidden, the theme of baptism informs the whole story of the raising of Lazarus (John 11). The note about Jesus’ sojourn at the very place where John the Baptist had previously been active (John 10:40-42) forms the introduction to the Lazarus story. Just as a musical clef dictates pitch, this passage announces the theme: baptism. Once readers are set on this track, they cannot miss the hidden point. Ritually, the person being baptised is pushed into the realm of death, so that he can emerge to a new life.
R. PetriÜber den Roman des Chariton (Meisenheim: Hain1963) lists numerous echoes of the mysteries in Chariton’s novel though he fails to understand their religious implication. He rashly asserts that they are all meant ironically an assumption based upon the misleading idea that Chariton was a “secular” author; Petri’s study must be corrected in the light of Biraud “La dévotion à Aphrodite dans le roman de Chariton” and D.A. Edwards “Pleasurable Reading or Symbols of Power? Religious Themes and Social Context in Chariton” in Ancient Fiction and Early Christian Narrative (ed. R. F. Hock et al.; Atlanta Ga.: sbl 1998) 31-46.
CharitonCallirhoë1.8.1. For the terminology and notion of “new birth” in mystery contexts see K.E. Hammer Disambiguating Rebirth: A Socio-Rhetorical Exploration of Rebirth-Language in 1 Peter (Ph.D. diss. University of Toronto 2011) 183-209.
M. SmithClement of Alexandria and a Secret Gospel of Mark (Cambridge, Mass.: Harvard University Press1973) 174: “The Lazarus story in both its Johannine and [Secret] Markan forms was connected with baptismal resurrection.” M. Smith is the only one who has recognised the baptismal meaning of the Lazarus story though he does not elaborate the point. Otherwise I found only two casual references to the theme of baptism in the literature about John 11: (1) John 11:25-27 may echo a ritual dialogue that formed part of the baptismal liturgy; M. Labahn Jesus als Lebensspender: Untersuchungen zu einer Geschichte der johanneischen Tradition (Berlin: de Gruyter 1999) 422. (2) “I make no claim that the performance of John 11 was linked with baptism; but the story must clearly be brought into relation with Romans 6:1-11” R. Griffith-Jones “Apocalyptic Mystagogy: Rebirth from Above in the Reception of John’s Gospel” in John’s Gospel and Intimations of Apocalyptic (ed. C.H. Williams and C. Rowland; London: Bloomsbury 2013) 274-299 294 n. 48.—Finally mention must be made of T.J. Talley The Origins of the Liturgical Year (2nd ed.; Collegeville Minn.: Liturgical Press 1991) 203-214 who on the basis of M. Smith’s Clement of Alexandria and a Secret Gospel of Mark explores the possibility of connecting the “Lazarus Saturday” of Eastern Christianity with a commemoration of Jesus as the baptiser of one of his disciples.