The Pro Nobis Of His Baptism!

(Homily for the Solemnity of the Baptism of the Lord-Year A)

          We have celebrated the event of the birth of Jesus with enthusiasm and euphoria. The event of today: the solemnity of the Baptism of Jesus marks the end of the celebration of the anniversary of the historical birth of Jesus: the Christmas tide. The event of the baptism inaugurates the active life of Jesus and by implication the adoption of every christian as sons and daughters of God. The solemnity of the Baptism of the Lord marks the first Sunday of the Church’s year. The child Jesus we celebrated in the manger in swaddling clothes, has grown and matured, he is now thirty years and this event marks a choice of a radical decision in his life. With the event of the Baptism, Jesus faces his destiny and mission, he begins the work in realization of the purpose of his incarnation. It was a moment of decision for Jesus, and Jesus courageously accepted Baptism for our sake. The Baptism of Jesus is a decisional stage in the manifestation of Jesus Christ to the world as God, it could be considered as the second epiphany. The events and happenings of his birth might have been long forgotten or buried in the hearts of a very few. After thirty years of silence and a hidden life, Jesus has become a man among others. He was subjected to a rite for sinners, of those who need purification, yet he was Pure and needed no purification.

          The action of the Holy Spirit is central in today’s liturgy, an action that was centered on Jesus of Nazareth. In the event of Baptism the Spirit manifested himself in form of a dove that descended on Jesus, bringing blessings and the irruption of power for the fulfillment of his mission as evidenced in the Gospel, to bring salvation and implant it on earth as Isaiah envisaged in the first reading. In the second reading, while Peter was proposing the Christian kerigma to Cornelius, he started by saying: “God has anointed him with the Holy Spirit and power” (v.38), he was referring to Jesus.

          The first reading (Is. 42:1-4,6-7) is part of the first songs of the Servant of Yahweh in second Isaiah, and the prophecy here deeply influenced the gospel narrative on the Baptism of Jesus. The servant of Yahweh of Isaiah will later be identified with Jesus. The servant “will not cry or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a dimly burning wick he will not quench” (vv. 2-3). Jesus meek and humble of heart comes to call sinners to repentance, however, he calls them with mercy. He scandalized and disappointed those that were expecting a Messiah who will unleash his holy anger and punish sinners and pagans. He will equally surprise his precursor: “Are you the one who is to come?” (Mt. 11:3; Lk. 7:19). St. Paul summarized this aspect of Jesus in his famous letter to the Philipains: “Who, being in the form of God, did not count equality with God something to be grasped. But he emptied himself, taking the form of a slave, becoming as human beings are; and being in every way like a human being” (Phil. 2:6-7). He is indeed the Servant of Yahweh.

           Furthermore, the voice from heaven at the event of the Lord’s Baptism: “with whom i am well pleased” could be considered to be in part, an echo of the words: “in whom my soul delights” of Isaiah 4:1. And, the word “beloved” in the Baptism event maybe an alternative of “chosen one”. Again, the word ‘servant’ in the Isaianic prophecy is in connection with the appellative ‘son’ as revealed in the episode of the Baptism. Little wonder, the evangelists identify the servant with the Son. The second part speaks of the work of the servant. Isaiah evidenced that his work is to establish justice on earth, to be a covenant to Israel and a revelation to the nations, to restore sight to the blind and liberty to captives. These works formed the introductory elements of the beginning of Jesus earthly ministry. In the responsorial psalm, the words of the Psalmist: “The voice of the Lord upon the waters” are suggestive of a voice from heaven at the Baptism of Jesus. This psalm could be considered a psalm of celebration for God’s epiphany at the event of Jesus’ Baptism.         

          The Gosple passage (Mt. 3:13-17) is taken from the narrative of St. Mathew. And Mathew’s account on the event of the Lord’s Baptism differs from the one of Mark. First, we note that at the beginning of the event there was a brief dialogue between Jesus and John. Mathew introduced this because he felt that Jesus’ Baptism by John raised some questions, probably because of the sinlessness of Jesus. However, nothing about this was mentioned in the narrative. In the dialogue that issued between Jesus and John, Mathew inserted the reason for Jesus acceptance of Baptism in the hands of John thus: “it is fitting to fulfill all righteousness”, the word ‘righteousness’occured in the prophecy of Isaiah in the first reading: “I have called you in righteousness” (Is. 42:6). For the fulfillment of the purpose of salvation. As a matter of fact, the response of Jesus to John underscores the servant’s christology. As such, Jesus’ acceptance of John’s Baptism was for the fulfillment of the divine plan, in order to manifest Jesus as the Servant of Yahweh, who is about to begin his mission. At the backdrop of Mathew’s narrative, there is an intent to disclose the Baptism as an Epiphany. Thus, a way of declaring and manifesting to the Church the true identity of Jesus, the Servant of Yahweh, who fulfills the mission of the servant described in Second Isaiah. Therefore, Mathew in his account lays emphasis on Jesus as the servant of Yahweh.

           Indeed, at the heart of the Baptism event is Jesus’ experience of God’s fatherhood and the approval of his sonship. A voice was heard from heaven: “This is my Beloved Son...” Again, the Holy Spirit came upon him (cf. Mk. 1:10; Mt. 3:16; Lk. 3:22). The coming of the Spirit of God serves as a sort of equipment and empowerment for a crucial task. For instance, we remember Othniel (cf. Jdg. 3:10), Gideon (cf. Jdg. 6:34), Jephthah (cf. Jdg. 11:29), Samson (cf. Jdg. 13:25), Saul (cf. 1Sam. 10:10) and the servant of God (cf. Is. 42:1). Interestingly, in the case of the men we mentioned above, the coming of the Spirit was temporarily for a particular task, but for Jesus it was an empowerment and a mandate for life. It is a permanent indwelling. The Father’s voice stands as an approval. The words uttered by the voice of the Father is a quotation from Psalm (2:7) “I will proclaim the decree of Yahweh: He said to me, ‘You are my son, today have i fathered you’”. This particular psalm describes a trying time in the life of the king of the holy people. As such, on hearing the voice Jesus was assured that he is the Messiah, the King sent by God. As a matter fact, the event of Jesus’ Baptism accomplished two things in Him: His self-identification and manifestation, and the reception of his mandate, he was thus, commissioned.     

          The Baptism also inaugurated a new phase in the life of Jesus. He was presented officially to the world by the Father, as the Messiah who speaks and acts authoritatively in His name. This marks the beginning of the public life of Jesus. From this moment Jesus will begin the pronouncement of his so called “You have been told before, but i tell you” and the manifestation of his authority when he speaks, which surprised the scribes and the pharisees. In fact, in ancient times this marked the beginning of the narration of the life of Jesus. As a matter of fact, St. Mark the first evangelist, in his gospel started with the Baptism of Jesus. Even in the Second reading of today, St. Peter made the baptism of Jesus the beginning of his story: it was during the Baptism that God consacrated Jesus with the Holy Spirit and power.

          Indeed, the Baptism of Jesus is very important because it is linked to the manifestation of the Spirit and the inauguration of a new era. John the Baptist spoke about the two era in this way: i baptize you with water, he will baptize with the Holy Spirit. The descent of the Holy Spirit launches the beginning of redemption. It indicates that new creation has began, because the Spirit has reappeared on the water like at the beginning (cf. Gen 1:2). In the words of St. John: “but the hour is coming -- indeed is already here -- when true worshippers will worship the Father in spirit and truth” (Jn. 4:24). The Holy Spirit was already in Jesus of Nazareth before his birth. For the Holy Spirit descended on Mary, before the one at Jordan. But there it happened in silence and it was less-known. Here instead there is manifestation to the world of the reality of the Spirit. The prophetic and messianic unction of Jesus was made known to the world. At his Baptism Jesus appears as the long-awaited on whom the Spirit of the Lord descended, as it was written by prophet Isaiah.

          Again, the importance of Baptism, more than the manifestation of the Spirit, is also linked to the solemn proclamation of the Father: “This is my beloved Son, listen to him”. The one who made himself a servant has been proclaimed now as a Son (cf. Is. 42:1). Indeed, once again we go back to St. Paul’s letter to the Philippians: “And for this God raised him high, and gave him the name which is above all other names” (Phil. 2:9). This indeed is the apex of the Epiphany, it is no longer a star, but the very voice of the Father, who revealed to the world who Jesus of Nazareth is: the Beloved of the Father. Jesus confirmed by calling God constantly with the name Abba Father. Through his words and actions he manifested the conscience and awareness of being the Son of God and he made us adopted sons and daughters of God. And the consequnce of this revelation is in the words of the Father: “listen to him” (Mk. 9:7). We have to listen to Jesus who continues to speak to us even till today. He speaks to us through the Gospel, and he speaks to us in the name of the Father. However, this imperative does not just mean paying a momentary attention to him, but it means believing in Him, giving him our adhension of faith and welcoming Him. As such, Baptism reproposes to us the double movement we have seen expressed in the episode of the Magi, which is probably the central idea of Epiphany: God comes towards man with the revelation, but man have to go to God with fede.

          Jesus accepted Baptism for our sake, not because of any sin he has committed, but instead our own Baptism is because of sins. Jesus as the Son of God was sinless and so needed no Baptism. According to the CCC 1213, Baptism is a sacrament which cleanses us from original sin, makes us children of God, members of the Church and sharers in her mission. We may well ask: why did Jesus accept Baptism from John? First, he accepted Baptism for the forgiveness of sins, not his own sins, but our own sins. Through his incarnation Jesus made himself similar to us, and by accepting Baptism, he wants to make us similar to Himself, and St. Paul captured it vividly well when he affirms thus: “every one of you that has been baptised has been clothed in Christ” (Gal.3:27). Second, Christ had to be baptized in order to make a way for us, in order to purify the water of baptism in which we ourselves were to be bathed. By accepting to be baptized, Christ purified the water in which we are baptized. Others enter to be purified by the water, He enters to purify the water for us.  Third, Christ identified Himself with the people in their search for God. In other words, Jesus allows Himself to be baptized too because He wants us to feel that He is one with us in our longing and desire for God. His Baptism reveals his solidarity with the sinful humanity. The solidarity he extended even through His Eucharistic presence. The same Jesus that went to John in humility for Baptism is the same Jesus who is mysteriously hidden in the signs of bread and wine. And in every Eucharistic celebration we welcome Him with the same words that John the Baptist used to welcome Him: “Behold the Lamb of God, behold He who takes the sins of the world” (Jn. 1:29).

          In the second reading (Acts 10:34-38) the kerigmatic speeches (preachings) of the early Church are featured. Apart from records of the Gospels, it is this passage and Acts 1:21 that made reference to the Baptism of Jesus. In the Acts of Apostles, the event of Jesus’ Baptism is situated or presented at the beginning of Jesus ministry. In the episode of his Baptism Jesus was anointed with the Holy Spirit and as such, was equipped for his mission. So the performances of Jesus in his ministry of preaching, healing and exorcism are seen as acts of God. Extrapolating from this passage, we can decipher a landmark difference between the preaching of Jesus and the proclaimation of the early Church. While Jesus preached about the Kingdom of God, the early Church preached about Jesus. Even though, the difference is not very obvious, however there is a material difference. In preaching the Kingdom of God, Jesus was witnessing to God’s presence through his works and words. And in preaching Jesus, the early Church proclaims that God is present in Jesus’ works and words. Little wonder, the Baptism is another Epiphany, a manifestation of God’s saving presence.

          Above all else, however, the occasion of Jesus’ Baptism is an avenue to reflect over our lives as Christians and possibly ask ourselves what the effects of the Holy Spirit are in our lives since after our Baptism? What are the effects that the Holy Spirit produces in our spiritual and moral life? Indeed, to say it with St. Paul “what you have received was not the spirit of slavery to bring you back into fear; you received the Spirit of adoption, enabling us to cry out, ‘Abba, Father” (Rm. 8:15), and again “The Spirit himself joins our spirit to bear witness that we are children of God” (Rm. 8:16). By means of Baptism a Christian becomes the temple of the Holy Spirit, a place in which He lives and a place from which He wants to render Himself present to man. As such, a Christian by virtue of his Baptism is like a movable Monstrance of the Spirit. Are we conscious and aware of this truth of faith? Doubtlessly, Baptism did two things in the life of Jesus, so it does in our lives too. First, through Baptism we are given a mission like Jesus, we are commissioned with a mandate. Second, we are called to make the Son of God manifest in the world and also we are sent by the power of the Holy Spirit. Through our Baptism we ought to become the Beloved of the Father. Are you truly God’s beloved in words and works? Are you keeping to the promises you made or that were made on your behalf on the day of your Baptism or you are paying allegiance to the Devil? May the Baptism of Jesus we celebrate today revitalize the consciousness for our own Baptism and recharge us with vigour to carry out our mission as children of God and members of the Church. Amen!!!

 (Fr. Vitus M.C. Unegbu, SC)