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Obviously, the resurrection of Jesus Christ is an important element of the Christian religion and philosophy. The resurrection of Jesus Christ was the unique act, which marked his transition to the Kingdom of God. He saved the mankind and paved the way to believers to the Kingdom of God. At the same time, his resurrection proves that he could help people in the future that encouraged Christians to believe in the upcoming salvation, when Messiah comes again. The process of the resurrection was in a way public because after the resurrection Jesus Christ appeared to women and his appearance was the evidence of his life after the death. This means that Jesus Christ showed the power of God and his ability to resurrect himself to enhance the faith of believers in the power of God and His good will. Jesus Christ made one of his greatest miracles with his resurrection. At the same time, he gave people hope that they will also survive and join the Kingdom of God in their afterlife.
The dead in Christ will be raised from the tombs, but they will be raised incorruptible. They will be changed in a moment, in the twinkling of an eye. Meanwhile, we who are alive and remain will be changed to immortality (I Corinthians 15:53-55). We will only experience this miraculous change if by faith we have repented of our sins, been baptized in water in the name of Jesus, and have received the Holy Ghost, the Spirit of Christ within. Only by the new birth will we be ready for the Rapture. The resurrection is a sort of rebirth of believers, which is an extremely joyful act, when the believer finally rejoins the Kingdom of God and finds not only salvation but also unlimited happiness.
Paul constantly referred to his own turning, his own repentance as a model of what it meant to be called by a crucified God. His theology of salvation reaches a high point in Romans 6:1-11. “Do you not know that all of us who have been baptized into Christ Jesus were baptized into His death?” This is the personal counterpart of his theology of the church in Ephesians 4:5…one Lord, one faith and one baptism…”
The power of the cross of Christ erupts into the world through baptism (1 Corinthians 1:17). Baptism is the power of the cross made actual among those who believe, the most immediate aspect of the gospel, which drives Paul to preach. Here is a way of being saved that is implacably paschal. And references to baptism are more allusive than descriptive. These authors assume the existence of baptism rather than report in detail how baptism practices are carried out. When they refer to baptism, their concern is more with the meaning than mode.
All of the gospels began with the figure of John the Baptizer, a shadowy prophetic figure in the wilderness. John does not preach in Jerusalem, at the center of power as the world judges power. He spreads his message from the wilderness. John’s message is simple: Get ready. Repent. To those who take comfort from their connectedness to the old order and the old power arrangements.
Jesus’ own baptism by John the Baptist in the Jordan River is the prototype of Christian practice. John’s emphasis is on prophetic expectations of divine cleaning to be consummated in the work of the promised Messiah. His baptism is one of repentance as preparation for Messianic work. The content of John’s baptism is based on costly preaching and witness. He demands conversion of life as a precondition for the new age and promises remission of sins.
John’s baptism is the prototype of Christian baptism because of what happened when it was applied to Jesus. When Jesus was baptized by John the Baptist in the Jordan, there was an event that at once consummated John’s baptism as obsolete. There was a divine act, a descending of the heavenly dove that manifested Jesus as the long-awaited Messiah of God. Jesus’ own baptism is both in contact with John’s baptism and yet some distance from it. In Jesus’ baptism, the redemptive act of God is set in motion and we see the particular way in which God intends to save in Jesus. Jesus says that he has “A baptism with which I must be baptized. (Mark 10:38; Luke 12:50). Subsequent tradition (Romans 6) would look back on the event and its consequences and realize that Jesus demanded repentance not simply the cleansing of John the Baptist, but a going doen unto death as Jesus did. This was the moment of the church’s birth, the central metaphor of its life and the content of its mission (Matthew 28:18-20).
In Acts 2, on the Day of Pentecost, when once scoffing crowd is pricked to the heart and asks, “What must we do?” Peter’s response is simple. “Repent, believe and be baptized. This is how, according to Acts 2, a Pentecost God raises up children out of the stone in the river. Peter invites the multitude of: “Jews and devout people from every nation under heaven” to come forward for a baptism of repentance. “In the name of Jesus Christ for the forgiveness of your sins”, with the promise that they would receive “the gift of the Holy Ghost”.
The goal of such repentance and Spirit giving is the birth of a new people. All birth is a gift, but no gift, particularly that wrought by the Spirit is without some pain. When Nicodemus comes to Jesus by night (John 3:1-15). The Greek word here is anothen, which can mean “from the top to bottom (as when the veil of the temple is torn “from top to bottom”, (Matthew 27:51). When Nicodemus misunderstands, thinking that Jesus has asked him to be born a second time (“How can anyone be born after having grown old?” John 3:4). Jesus tells him that to enter God’s kingdom, one must be “born of the water and Spirit” (John 3:5).