What do you think is the importance of Baptism?

Answer 1

Baptism is essential for salvation.

“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” —Romans 6:4
"Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned." (Statement of Jesus in Mark 16:15-16). In this verse, Jesus specifically joins faith in the gospel message and baptism to salvation. The two verbs are joined by the conjunction "and" which places equal value on each action as necessary to receive salvation.

"Repent, and every one of you be baptized in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Peter, preaching the first gospel sermon in Acts 2:38). In this verse, repentance and baptism are joined to the reception of remission of sins and the reception of the Holy Spirit.
“Baptize” is not an English word. It is a Greek word lifted out of the Greek text and inserted into our English Bibles. Other Greek words were translated into English; that is, their meanings in Greek were transferred into understandable equivalents in the English language. But the word “baptize” was not translated, but transliterated instead. They simply spelled out the Greek word in characters of the English alphabet. Therefore, we have baptize in place of baptizo.

If the meaning of the Greek word had been given, it would have been rendered as “immersion, dipping, or submersing.” Another Greek word, luou, means “to wash the body;” another, rantizo, means “to sprinkle;” and yet another, cheo, means “to pour.” None of these words is used with reference to the ordinance Christ commanded relating to salvation. Even though the Greek words for pour, sprinkle, and wash appear in the Greek New Testament, none is transliterated, all of these are translated.

What explanation can be given for this irregular procedure on the part of the translators of the Bible? A quick review of religious history gives the answer. For many centuries, only immersion was practiced. At first sprinkling was introduced only as a convenience for the terminally ill and even this was met with great opposition by most in the church. It was not until the fourteenth century that the Roman Church authorized sprinkling or pouring as substitutes for the act of immersion. The Greek Orthodox Church, which split from the Roman Church in 1054 A.D., continue to use immersion. Because this newer practice was attended with greater convenience, it came into general acceptance not only in the Roman Church, but also in the Church of England which broke away from Rome in the seventeenth century.

It was during this time that an English translation of the Bible was authorized by “The most High and Mighty Prince James, King of Great Britain, France and Ireland, Defender of the Faith...” (see the preface in King James Version Bibles.) This version of 1611 A.D. came into common usage of English-speaking people around the world. By this time the majority of religious people were being sprinkled instead of immersed. To have translated the Greek word baptizo would have been extremely offensive to the dignitaries of both church and state, the Church of England being the official state church. Thus, the true and undisputed meaning of the word baptizo was obscured by transliteration.

The practice of pouring and sprinkling as a substitute for immersion has continued in the religious world; financial pressures lead translators and publishers of the Bible to follow the path of transliteration begun by the King James Version. Publishers of modern speech English translations confess their fear of offending should they translate instead of transliterating this significant command of Christ.

None of the English Versions, new or old, translate baptizo. In fact, one translation started by a southern denomination would not translate the word since it would take their name out of the Bible, even though they practiced immersion.

“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” —Romans 6:4

God has made a history of using the insignificant to accomplish the impossible.
God never asks about our ability or inability—just our availability.

Answer 2

It is commanded in Mat. 28:19 and the Scriptures speak of its necessity in Mar 16:15 and Joh 3:3-5. It is the bath of regeneration, Tit 3:5.St. Peter describes the effects of Baptismal regeneration in Acts 2:37-39.

In Christ
Fr. Joseph

Answer 3

Baptism is the first act of obedience to God after getting saved. And when we obey God it opens up the lines of communication. God will not hear our prayers if we are in disobedience. Baptism is a outward picture of an inward change. It represents the death, burial and resurrection of Christ.

Answer 4

Christians have always interpreted the Bible literally when it declares, "Baptism . . . now saves you, not as a removal of dirt from the body, but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ" (1 Pet. 3:21; cf. Acts 2:38, 22:16, Rom. 6:3–4, Col. 2:11–12).

Thus the early Church Fathers wrote in the Nicene Creed (A.D. 381), "We believe in one baptism for the forgiveness of sins."

And the Catechism of the Catholic Church states: "The Lord himself affirms that baptism is necessary for salvation [John 3:5]. . . . Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament [Mark 16:16]" (CCC 1257).

The Christian belief that baptism is necessary for salvation is so unshakable that even the Protestant Martin Luther affirmed the necessity of baptism. He wrote: "Baptism is no human plaything but is instituted by God himself. Moreover, it is solemnly and strictly commanded that we must be baptized or we shall not be saved. We are not to regard it as an indifferent matter, then, like putting on a new red coat. It is of the greatest importance that we regard baptism as excellent, glorious, and exalted" (Large Catechism 4:6).

Yet Christians have also always realized that the necessity of water baptism is a normative rather than an absolute necessity. There are exceptions to water baptism: It is possible to be saved through "baptism of blood," martyrdom for Christ, or through "baptism of desire", that is, an explicit or even implicit desire for baptism.

Thus the Catechism of the Catholic Church states: "Those who die for the faith, those who are catechumens, and all those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, are saved even if they have not been baptized" (CCC 1281; the salvation of unbaptized infants is also possible under this system; cf. CCC 1260–1, 1283).

As the following passages from the works of the Church Fathers illustrate, Christians have always believed in the normative necessity of water baptism, while also acknowledging the legitimacy of baptism by desire or blood.

Hermas

"‘I have heard, sir,’ said I [to the Shepherd], ‘from some teacher, that there is no other repentance except that which took place when we went down into the water and obtained the remission of our former sins.’ He said to me, ‘You have heard rightly, for so it is’" (The Shepherd 4:3:1–2 [A.D. 80]).

Justin Martyr

"As many as are persuaded and believe that what we [Christians] teach and say is true, and undertake to be able to live accordingly . . . are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, ‘Except you be born again, you shall not enter into the kingdom of heaven’ [John 3:3]" (First Apology 61 [A.D. 151]).

Peace and blessings!

Answer 5

It is an essential part of the plan of salvation. John 3, says that if you are not born of the water and the spirit, you can not enter into the kingdom of God.

Answer 6

Repentence and accepting Jesus as Lord for the forgivness of sins and the gift of the Holy Spirit.

Answer 7

It is in obedience to God after being saved. It is an outward expression of an inward change. When you go under the water it is symbolic of being crucified with Christ and then when you come out of the water, it is symbolic of the resurrection. So this is representing your new life with Christ.