Is Baptism Necessary for Salvation?

Generally, yes, with the carefully defined and undoubtedly very rare exceptions noted by Holy Mother Church. Not a chance I'd recommend taking!

From Catholic Stand

By John Kubasak

One of my Protestant friends recently asked me whether the Catholic Church believed baptism is necessary for salvation. The answer is a simple “yes.” But there are caveats.

One caveat is that our omniscient, omnipotent Father in heaven can work around such a rule as He sees fit. And, I would also add, God the Father’s workarounds are often unknown to us.

With this in mind, another caveat is the fullness of Church teaching on Baptism.   In addition to receiving the graces of Baptism through baptism of water, these graces are also received through the baptism of desire, or through baptism of blood (“The Catechism of the Catholic Church,” 1258-1261).

As Pope Benedict XI wrote in “Jesus of Nazareth” (pg. 20):

“[Jesus] does not descend merely in the role of a spectator, as in Dante’s inferno.  Rather, he goes down in the role of one whose suffering-with-others is a transforming suffering that turns the underworld around, knocking down and flipping open the gates of the abyss.  His Baptism is a descent into the house of the evil one, combat with the ‘strong man’ (cf. Luke 11:22) who holds men captive.”

I am no expert on Protestant thought, although I vaguely know that there are a variety of practices and beliefs about baptism. Bringing in the complexities of sola fide, sola scriptura and the different denominational practices, I thought it would be a good exercise to look at baptism as it occurs in the New Testament. What kind of case can we make from the Scriptures that baptism is necessary for salvation?

What Jesus Said

There are three spots that directly involve Our Lord and Baptism: His own baptism in the Jordan River, His conversation with Nicodemus, and the Great Commission immediately before His Ascension.

In the Jordan River, John the Baptist baptized Jesus at the start of Our Lord’s ministry. It is one of the stories mentioned in all four gospels (Matthew 3:13-17, Mark 1:1-11, Luke 3:21-22, John 1:29-34). John baptizing and specifically Christ’s baptism is the basis for our belief in the Sacrament of Baptism.

Nicodemus sought out Jesus early in the account of St. John’s gospel (John 3:1-15). Here is the most compelling proof text, I believe. During their conversation, Jesus says, “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit” (3:5). Citing this verse in a footnote, the Catechism of the Catholic Church states the Catholic position very clearly: “The Lord himself affirms that Baptism is necessary for salvation” (#1257).

The last time Jesus spoke of baptism was moments before He ascended into heaven. At the end of Matthew’s gospel, Jesus tells the apostles:

“All power in heaven and on earth has been given to me. Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age” (Matthew 28:18-20).

Trinitarian Baptism

The conclusion of St. Mark’s gospel features the Great Commission but with even more forthright language on baptism: “Whoever believes and is baptized will be saved; whoever does not believe will be condemned” (Mark 16:16). This is part of the ‘Long Ending’ of St. Mark’s gospel (16:9-20) defined as canonical by the Council of Trent.

On the Protestant side of things, Mark 16:9-20 is included in the King James Version, and included with a footnote in many other translations. Yet the Long Ending is missing from the oldest manuscripts. However, scholars acknowledge it as Scripture on both sides of the aisle while noting its likely status as a later addition.

In Matthew 28, however, Jesus institutes Trinitarian baptism. Here we have a theology of mission in a few sentences. First, the mission begins in Jesus – that is, His power. Second, the making of disciples has baptism and teaching side by side. One sees this dynamic again in the next section. And lastly, the mission ends with Jesus. He assures us of His constant presence.

So the power of Christ works in and through the apostles.  Baptism and teaching brings new disciples into Jesus’ mystical body.  Thus, His disciples can always count on His presence.

Action Items in Acts

The Acts of the Apostles documents many conversions. Each involves baptism as one of the first things to do upon converting. The teaching of the faith and the baptism of new disciples is in evidence many times in Acts.

The most dramatic instance of teaching and baptism is in Peter’s Pentecost sermon. He boldly preaches salvation in the name of Jesus to a festal crowd gathered in Jerusalem (Acts 2:37-39). Upon hearing his words, “they were cut to the heart, and they asked Peter and the other apostles, ‘What are we to do, my brothers?’” (2:37). Peter responds, “repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit” (2:38).

The Conversion of Saul

We also have three accounts just within Acts of the conversion of Saul of Tarsus, who we know as St. Paul.  The first two mention his baptism with different degrees of detail.

The most familiar version of the story is Acts 9:1-19. In this version a blinding light and a revelation of Jesus interrupted Saul’s journey to Damascus. The account describes Saul’s baptism by Ananias as the first thing he does after regaining his sight.

With the recounting of his story to Jews in Jerusalem (Acts 22:1-21), Paul relates what Ananias said to him upon regaining his sight:

“The God of our ancestors designated you to know his will, to see the Righteous One, and to hear the sound of his voice; for you will be his witness before all to what you have seen and heard. Now, why delay? Get up and have yourself baptized and your sins washed away, calling upon his name” (22:14-16).

Baptism quickly follows the belief of a new convert in the Act of the Apostles.  Besides Paul, the Ethiopian eunuch asked to be baptized upon coming to belief (Acts 8:26-39).  So did Cornelius (Acts 10:47-48), the Philippi jailer (Acts 16:25-34), and those in Corinth (Acts 18:8).

Other Mentions of Baptism in the Epistles

One of the verses that makes the strongest case for the necessity of baptism is in St. Peter’s first letter. He mentions the parallel of Noah passing through water to baptism, then notes that “this prefigured baptism, which saves you now” (1 Peter 3:20-21).

St. Paul also talks about baptism frequently. In Romans 6, he talks of being baptized as being buried with and sharing in the resurrection of Christ (6:3-4). To the Colossians, Paul speaks of it as “the circumcision of Christ” that includes being buried with Him as well as rising with Him (2:11-12). That is, just as circumcision brings a boy into the old covenant, baptism is the entrance into the new covenant with Christ.  Being baptized clothes us with Christ and provides the means of unity with all Christians (Galatians 3:27-28, Ephesians 4:3-6).

Conclusion

In considering the evidence in the New Testament, there are a few facts to highlight.

First, Jesus Himself spoke directly of the necessity of baptism for entering the kingdom of God.  He ordered the apostles to teach and baptize all nations.

Second, the apostles preached repentance and baptism to anyone that would listen in Acts of the Apostles. They spoke with urgency in many of the instances.

Third, St. Paul mentions baptism frequently in his letters. In some spots, he upbraids the already-baptized for not behaving like Christians.

And finally, baptism has been the door into the Christian life since the very beginning of the Church.

Based on the Scriptures and attested to by Tradition, the Catholic Church can comfortably state its authoritative teaching:

“The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. 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. The Church does not know of any means other than Baptism that assures entry into eternal beatitude.  . . . God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments” (“Catechism of the Catholic Church” #1257).