The Baptism of the Lord
Lectionary: 21
Lectionary: 21
Thus says the LORD:
Here is my servant whom I uphold,
my chosen one with whom I am pleased,
upon whom I have put my spirit;
he shall bring forth justice to the nations,
not crying out, not shouting,
not making his voice heard in the street.
a bruised reed he shall not break,
and a smoldering wick he shall not quench,
until he establishes justice on the earth;
the coastlands will wait for his teaching.
I, the LORD, have called you for the victory of justice,
I have grasped you by the hand;
I formed you, and set you
as a covenant of the people,
a light for the nations,
to open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in darkness.
Here is my servant whom I uphold,
my chosen one with whom I am pleased,
upon whom I have put my spirit;
he shall bring forth justice to the nations,
not crying out, not shouting,
not making his voice heard in the street.
a bruised reed he shall not break,
and a smoldering wick he shall not quench,
until he establishes justice on the earth;
the coastlands will wait for his teaching.
I, the LORD, have called you for the victory of justice,
I have grasped you by the hand;
I formed you, and set you
as a covenant of the people,
a light for the nations,
to open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in darkness.
Comfort, give comfort to my people,
says your God.
Speak tenderly to Jerusalem, and proclaim to her
that her service is at an end,
her guilt is expiated;
indeed, she has received from the hand of the LORD
double for all her sins.
A voice cries out:
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
Every valley shall be filled in,
every mountain and hill shall be made low;
the rugged land shall be made a plain,
the rough country, a broad valley.
Then the glory of the LORD shall be revealed,
and all people shall see it together;
for the mouth of the LORD has spoken.
Go up on to a high mountain,
Zion, herald of glad tidings;
cry out at the top of your voice,
Jerusalem, herald of good news!
Fear not to cry out
and say to the cities of Judah:
Here is your God!
Here comes with power
the Lord GOD,
who rules by a strong arm;
here is his reward with him,
his recompense before him.
Like a shepherd he feeds his flock;
in his arms he gathers the lambs,
carrying them in his bosom,
and leading the ewes with care.
says your God.
Speak tenderly to Jerusalem, and proclaim to her
that her service is at an end,
her guilt is expiated;
indeed, she has received from the hand of the LORD
double for all her sins.
A voice cries out:
In the desert prepare the way of the LORD!
Make straight in the wasteland a highway for our God!
Every valley shall be filled in,
every mountain and hill shall be made low;
the rugged land shall be made a plain,
the rough country, a broad valley.
Then the glory of the LORD shall be revealed,
and all people shall see it together;
for the mouth of the LORD has spoken.
Go up on to a high mountain,
Zion, herald of glad tidings;
cry out at the top of your voice,
Jerusalem, herald of good news!
Fear not to cry out
and say to the cities of Judah:
Here is your God!
Here comes with power
the Lord GOD,
who rules by a strong arm;
here is his reward with him,
his recompense before him.
Like a shepherd he feeds his flock;
in his arms he gathers the lambs,
carrying them in his bosom,
and leading the ewes with care.
Responsorial
PsalmPS 29:1-2, 3-4, 3, 9-10
R. (11b) The Lord will bless
his people with peace.
Give to the LORD, you sons of God,
give to the LORD glory and praise,
Give to the LORD the glory due his name;
adore the LORD in holy attire.
R. The Lord will bless his people with peace.
The voice of the LORD is over the waters,
the LORD, over vast waters.
The voice of the LORD is mighty;
the voice of the LORD is majestic.
R. The Lord will bless his people with peace.
The God of glory thunders,
and in his temple all say, “Glory!”
The LORD is enthroned above the flood;
the LORD is enthroned as king forever.
R. The Lord will bless his people with peace.
Give to the LORD, you sons of God,
give to the LORD glory and praise,
Give to the LORD the glory due his name;
adore the LORD in holy attire.
R. The Lord will bless his people with peace.
The voice of the LORD is over the waters,
the LORD, over vast waters.
The voice of the LORD is mighty;
the voice of the LORD is majestic.
R. The Lord will bless his people with peace.
The God of glory thunders,
and in his temple all say, “Glory!”
The LORD is enthroned above the flood;
the LORD is enthroned as king forever.
R. The Lord will bless his people with peace.
R. (1) O bless the Lord, my
soul.
O LORD, my God, you are great indeed!
you are clothed with majesty and glory,
robed in light as with a cloak.
You have spread out the heavens like a tent-cloth;
R. O bless the Lord, my soul.
You have constructed your palace upon the waters.
You make the clouds your chariot;
you travel on the wings of the wind.
You make the winds your messengers,
and flaming fire your ministers.
R. O bless the Lord, my soul.
How manifold are your works, O LORD!
In wisdom you have wrought them all—
the earth is full of your creatures;
the sea also, great and wide,
in which are schools without number
of living things both small and great.
R. O bless the Lord, my soul.
They look to you to give them food in due time.
When you give it to them, they gather it;
when you open your hand, they are filled with good things.
R. O bless the Lord, my soul.
If you take away their breath, they perish and return to the dust.
When you send forth your spirit, they are created,
and you renew the face of the earth.
R. O bless the Lord, my soul.
O LORD, my God, you are great indeed!
you are clothed with majesty and glory,
robed in light as with a cloak.
You have spread out the heavens like a tent-cloth;
R. O bless the Lord, my soul.
You have constructed your palace upon the waters.
You make the clouds your chariot;
you travel on the wings of the wind.
You make the winds your messengers,
and flaming fire your ministers.
R. O bless the Lord, my soul.
How manifold are your works, O LORD!
In wisdom you have wrought them all—
the earth is full of your creatures;
the sea also, great and wide,
in which are schools without number
of living things both small and great.
R. O bless the Lord, my soul.
They look to you to give them food in due time.
When you give it to them, they gather it;
when you open your hand, they are filled with good things.
R. O bless the Lord, my soul.
If you take away their breath, they perish and return to the dust.
When you send forth your spirit, they are created,
and you renew the face of the earth.
R. O bless the Lord, my soul.
Reading 2ACTS 10:34-38
Peter proceeded to speak to those
gathered
in the house of Cornelius, saying:
“In truth, I see that God shows no partiality.
Rather, in every nation whoever fears him and acts uprightly
is acceptable to him.
You know the word that he sent to the Israelites
as he proclaimed peace through Jesus Christ, who is Lord of all,
what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the devil,
for God was with him.”
in the house of Cornelius, saying:
“In truth, I see that God shows no partiality.
Rather, in every nation whoever fears him and acts uprightly
is acceptable to him.
You know the word that he sent to the Israelites
as he proclaimed peace through Jesus Christ, who is Lord of all,
what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the devil,
for God was with him.”
Beloved:
The grace of God has appeared, saving all
and training us to reject godless ways and worldly desires
and to live temperately, justly, and devoutly in this age,
as we await the blessed hope,
the appearance of the glory of our great God
and savior Jesus Christ,
who gave himself for us to deliver us from all lawlessness
and to cleanse for himself a people as his own,
eager to do what is good.
When the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
He saved us through the bath of rebirth
and renewal by the Holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.
The grace of God has appeared, saving all
and training us to reject godless ways and worldly desires
and to live temperately, justly, and devoutly in this age,
as we await the blessed hope,
the appearance of the glory of our great God
and savior Jesus Christ,
who gave himself for us to deliver us from all lawlessness
and to cleanse for himself a people as his own,
eager to do what is good.
When the kindness and generous love
of God our savior appeared,
not because of any righteous deeds we had done
but because of his mercy,
He saved us through the bath of rebirth
and renewal by the Holy Spirit,
whom he richly poured out on us
through Jesus Christ our savior,
so that we might be justified by his grace
and become heirs in hope of eternal life.
AlleluiaCF. MK 9:7
R. Alleluia, alleluia.
The heavens were opened and the voice of the Father thundered:
This is my beloved Son, listen to him.
R. Alleluia, alleluia.
The heavens were opened and the voice of the Father thundered:
This is my beloved Son, listen to him.
R. Alleluia, alleluia.
R. Alleluia, alleluia.
John said: One mightier than I is coming;
he will baptize you with the Holy Spirit and with fire.
R. Alleluia, alleluia.
John said: One mightier than I is coming;
he will baptize you with the Holy Spirit and with fire.
R. Alleluia, alleluia.
GospelLK 3:15-16, 21-22
The people were filled with expectation,
and all were asking in their hearts
whether John might be the Christ.
John answered them all, saying,
“I am baptizing you with water,
but one mightier than I is coming.
I am not worthy to loosen the thongs of his sandals.
He will baptize you with the Holy Spirit and fire.”
After all the people had been baptized
and Jesus also had been baptized and was praying,
heaven was opened and the Holy Spirit descended upon him
in bodily form like a dove.
And a voice came from heaven,
“You are my beloved Son;
with you I am well pleased.”
and all were asking in their hearts
whether John might be the Christ.
John answered them all, saying,
“I am baptizing you with water,
but one mightier than I is coming.
I am not worthy to loosen the thongs of his sandals.
He will baptize you with the Holy Spirit and fire.”
After all the people had been baptized
and Jesus also had been baptized and was praying,
heaven was opened and the Holy Spirit descended upon him
in bodily form like a dove.
And a voice came from heaven,
“You are my beloved Son;
with you I am well pleased.”
January 10, 2016
Feast of the
Baptism of the Lord – Cycle C
Note: Where a
Scripture text is underlined in the body of this discussion, it is recommended
that the reader look up and read that passage.
Introduction
The feast of the
Baptism of The Lord begins a period of time in the liturgical calendar which is
called Ordinary Time. During the period of Ordinary Time we are guided through
the gospel readings in a chronological manner from the beginning of Jesus’
public ministry through His entry into Jerusalem for His passion, death, and
resurrection; an event for which we interrupt the cycle of Ordinary time to
celebrate during the Easter season. During Cycle B our gospel readings
concentrate on the Gospel of Mark (augmented with selections from the Gospel of
John because Mark is so short). Cycle A concentrates on the Gospel of Matthew
and Cycle C concentrates on Luke.
Cycle
A readings may also be used.
1st Reading
- Isaiah 40:1-5, 9-11
The book of Isaiah is
not the kind of book which was written all at one time; different parts of it
were written at different times over the 50-odd years of Isaiah’s ministry.
When the different parts were brought together to form the one book as we know
it today is unknown, but we do know from historical evidence that it was in its
present form at least as early the 3rd century B.C.
As far as authorship
is concerned, Jewish-Christian tradition has always recognized Isaiah as the
human author of the entire book. Some modern critics have divided Isaiah into
three sections and attempted to ascribe authorship of each section to a
different, and later, author. This theory is based on historical and
sociological arguments – on the fact that the book refers to events which
occurred after Isaiah’s lifetime, which in effect means questioning his
prophetic abilities.
After the Psalms,
Isaiah is the Old Testament book which is most quoted in the New Testament: 22
quotations and 13 references, and all referring to Isaiah by name.
Our reading for today
opens with five of the seven verses of the second suffering servant song of
Isaiah. The suffering servant songs portray the ideal Servant of God,
the perfect Israelite, whose consecration to the divine will, even in the midst
of overwhelming suffering “takes away the sins of many” (Isaiah 53:12). This
second suffering servant song is addressed to the Gentile nations and presents
the servant as another Jeremiah: he is called from his mother’s womb (Jeremiah
1:5); has a vocation to the Gentiles (Jeremiah 1:10; 25:1); brings a message of
both doom and happiness (Jeremiah 16:19-21), of both suffering and purification
(Jeremiah 11:18-12:6); and he reacts at times with heavy discouragement
(Jeremiah 14:17; 20:7). Our reading today then closes with a proclamation of
the wondrous reversal of Israel’s fortune. Pre-Christian Judaism gave a
messianic interpretation to the suffering servant songs, but it was Jesus
Himself who clearly identified Himself as the Servant.
49:1 Hear me, O coastlands, listen, O distant peoples.
The LORD called me from birth, from my mother’s womb he gave me my name.
God sets His chosen
ones on the way to their vocation even before their birth: Jeremiah (Jeremiah
1:5), John the Baptist (Luke 1:15), Jesus (Luke 1:31), and Saint Paul
(Galatians 1:15).
2 He made of me a sharp-edged sword and concealed me
in the shadow of his arm. He made me a polished arrow, in his quiver he hid me. 3 You
are my servant, he said to me, Israel, through whom I show my glory.
The explicit mention
of “Israel” appears to refer to the collective gathering of all Israelites,
especially the saintly members of the people who are to minister to the others.
We have a similar condition today in the “body of Christ,” His Church.
4 Though I thought I had toiled in vain, and for nothing,
uselessly, spent my strength, Yet my reward is with the LORD, my recompense is
with my God.
The servant expresses
his discouragement over what seems to him to be a wasted ministry.
5 For now the LORD has spoken who formed me as his servant
from the womb, That Jacob may be brought back to him and Israel gathered to
him; And I am made glorious in the sight of the LORD, and my God is now my
strength! 9 Saying to the prisoners: Come out! To those in
darkness: Show yourselves! Along the ways they shall find pasture, on every
bare height shall their pastures be. 10 They shall not
hunger or thirst, nor shall the scorching wind or the sun strike them; For he
who pities them leads them and guides them beside springs of water. 11 I
will cut a road through all my mountains, and make my highways level.
In response to the
discouragement expressed, God is depicted as a shepherd leading His sheep along
a new exodus.
2nd Reading
- Titus 2:11-14; 3:4-7
Titus was the bishop
ordained by Saint Paul on the island of Crete. This letter, believed
to have been written around the year 65 while Saint Paul was in Macedonia,
expresses worry about the damage being done by false teachers; teachers who
have “a morbid disposition for arguments and verbal disputes” (1 Timothy 6:4).
It is generally believed that these false teachers were Judaizing Christians
who were using verses of the Old Testament (the only Scriptures possessed by
the early Church) out of context to lead people astray. In response to this,
Saint Paul reminds Titus of the need for “sound doctrine” and for the necessity
of guarding the deposit of faith, the “truth which has been entrusted to you”
(the oral Tradition of the New Testament, none of which has been canonized as
yet).
2:11 For the grace of God has appeared, saving all
The incarnation and
redemptive work of Christ is for all mankind.
12 and training us to reject godless ways and worldly
desires and to live temperately, justly, and devoutly in this age, 13 as
we await the blessed hope, the appearance of the glory of the great God and of
our savior Jesus Christ,
This phrase might be
better translated as “great God and Savior Jesus Christ.” It is an eloquent
expression of Saint Paul’s belief in the divinity of Christ. It is not intended
to refer to God (the Father) and Jesus separately.
“And Paul said: ‘from
whom is the Christ according to the flesh, who is over all things, God blessed
forever, Amen” (Romans 9:5). And again: ‘No fornicator or covetous
one has an inheritance in the kingdom of Christ and God’ (Ephesians 5:5). And
still again: ‘through the appearance of our great God and Savior Jesus Christ.’
And John calls him by the same name of God when he says: ‘In the beginning was
the Word, and the Word was with God; and the Word was God’ (John 1:1).” [Saint
John Chrysostom (A.D. 386), Homilies Against the
Anomoians and on
The Incomprehensible Nature of God 5,2]
14 who gave himself for us to deliver us from all
lawlessness and to cleanse for himself a people as his own, eager to do what is
good.
This is a direct
reference to Jesus’ sacrifice on the altar of the cross; the sacrifice which
instituted the New Covenant in which we are made children of God with a
heavenly inheritance.
3:4 But when the kindness and generous love of God our
savior appeared, 5 not because of any righteous deeds we
had done but because of his mercy, he saved us through the bath of rebirth and
renewal by the holy Spirit, 6 whom he richly poured out on
us through Jesus Christ our savior, 7 so that we might be
justified by his grace and become heirs in hope of eternal life.
These closing verses
describe the change wrought by Christ. The “bath of rebirth and renewal by the
Holy Spirit” is a reference to the sacrament of baptism and the effect of
receiving that sacrament – we are “born again of water and Spirit” (John 3:3,
5) as a new creation, regenerated without sin, adopted members of God’s
household (Romans 8:15-17).
“Strange, isn’t it,
how we were so drowned in wickedness that we could not be purified? We needed a
new birth! For this is implied by ‘regeneration.’ For as when a house is in a
ruinous state no one places props under it nor makes any addition to the old
building, but pulls it down to its foundations and rebuilds it anew. So in our
case, God has not repaired us but made us anew.” [Saint John Chrysostom (ca.
A.D. 385), Homilies on Titus 5]
Gospel - Luke
3:15-16, 21-22
Saint Luke devotes
only two verses to Jesus’ baptism; and in doing so presents it as an
accomplished fact. He spends more time describing the baptism which John the
Baptist performed and who is baptized. John is featured as the last of the Old
Testament prophets, the one who is to announce the coming of the messiah.
Throughout his account, Saint Luke depicts John the Baptist as denying that he
is the awaited messiah and as turning the attention of the people from himself
to Jesus.
15 Now the people were filled with expectation, and all were
asking in their hearts whether John might be the Messiah.
The expectation was
that the time had arrived for the messiah to come and redeem Israel. This event
was awaited expectantly.
16 John answered them all, saying, “I am baptizing you with
water, but one mightier than I is coming.
The expected messiah
is the great liberator in the war against Satan. The word “mighty” is often
used in Scripture for the leader of the final struggle with evil (Mark 2:15;
Matthew 11:19; Luke 7:34).
I am not worthy to
loosen the thongs of his sandals.
The work of a slave
He will baptize you
with the Holy Spirit and fire.
John announces
Christian baptism, proclaiming that he is not the Messiah; he, who is on his
way, will come with the authority of supreme Judge that belongs to God, and
with the dignity of the Messiah, who has no human equal. In Scripture, fire
often indicates the presence of the Savior-God. Fire has a prominent place in
liturgical services where man meets his savior (Leviticus 1:7ff; 6:2,6). Great
theophanies surround God with fire (Genesis 15:17; Exodus 3:1ff; Numbers 14:14;
Isaiah 6; Ezekiel 1:4ff; Joel 3:3). God comes “in fire” to judge, that is, to
fulfill his promises to the elect and remove evil from their midst. With this
rich Biblical background it is difficult to decide whether the Baptist’s
statement about Jesus identifies fire with the Spirit’s purifying and
sanctifying action or, or instead, adds a new dimension of eschatological
judgment. I suspect the latter.
21 After all the people had been baptized
This concludes the
Baptist’s apostolate by showing the fulfillment of the mission confided to John
before his birth “to prepare a perfect people for the Lord (Luke 1:17). Men
have been led to their final moment of world salvation through the baptism administered
by John; they are ready to become the messianic, eschatological people of God
(Acts 15:14). and Jesus also had been baptized and was praying, heaven
was opened
The imagery of heavens
opening frequently implies a vision of heavenly secrets in apocalyptic writing
(Ezekiel 1:1). This intensifies the eschatological tone of the baptism, our
first reading begs God, one last time, to repeat the great redemptive acts
toward His people, especially the Exodus out of bondage. Jesus baptism,
therefore, answers that prayer and envisages a whole community advancing to the
new and most joyful promised land. Jesus’ baptism, however, remains more of a
promise to be fulfilled at Pentecost when the heavens will open again and the
Spirit will descend upon the community (Acts 2).
22 and the Holy Spirit descended upon him
The Messianic gift to
be bestowed on the Church at Pentecost
in bodily
form
The Holy Spirit was
visible to all. These words are found only in Luke.
like a dove.
The oldest
interpretation is that the dove represents the new people of Israel, the
eschatological community. Hosea 11:11 and Psalm 68:14 depict Israel as a dove.
What we have again is the eschatological aspect of the community and a
prefigurement of Pentecost. In the flood narrative, the dove brought back the
olive branch which symbolized new life. In the baptism of Jesus, the dove also
symbolizes the bringing of a new life in Christ. The representation of the Holy
Spirit as a dove is a later symbolism. Because the dove is in visible form,
Jesus can almost reach out and touch the new community taking shape around Him.
Pentecost will achieve the promise of Jesus’ baptism. More recent
interpretation is that in Christ’s baptism we can find a reflection of the way
the sacrament of Baptism affects a person. Christ’s baptism was the exemplar of
our own. In it the mystery of the Blessed Trinity was revealed, and the
faithful, on receiving Baptism, are consecrated by the invocation of and by the
power of the Blessed Trinity. The opening of heaven signifies that the power,
the effectiveness, of this sacrament comes from above, from God, and that the
baptized have the road to heaven opened up for them, a road which original sin
had closed.
And a voice came
from heaven, “You are my beloved Son; with you I am well pleased.”
The time has come for
Him to teach, to work miracles and to draw men to Himself. It is only fitting
for His Godhead to be attested to from on high by the Father’s testimony, so
that His teaching might be more credible: “The father who sent me has Himself
borne witness to me” (John 5:37).
Meditation: "Baptized with the Holy Spirit
and fire"
Do you want to be on
fire for God? John the Baptist said that the Messiah would "baptize with
the Holy Spirit and with fire." Fire in biblical times was associated with
God and with his action in the world and in the lives of his people. God sometimes
manifested his presence by use of fire, such as the burning bush which was not
consumed when God spoke to Moses (Exodus 3:2). The image of fire was also used
to symbolize God's glory (Ezekiel 1:4, 13), his protective presence (2 Kings
6:17), his holiness (Deuteronomy 4:24), righteous judgment (Zechariah 13:9),
and his wrath against sin (Isaiah 66:15-16). It is also used of the Holy Spirit
(Matthew 3:11 and Acts 2:3). God's fire both purifies and cleanses, and it
inspires a reverent fear of God and of his word in us.
Jesus will
baptize with the Holy Spirit and fire
Jesus came to give us the fire of his Spirit that we may radiate the joy and truth of the Gospel to a world in desperate need of God's light and truth. His word has power to change and transform our lives that we may be lights pointing others to Christ. Like John the Baptist, we too are called to give testimony to the light and truth of Jesus Christ. Do you want the Lord's power, grace, and love to burn brightly in your life? Ask him to fill you with his Holy Spirit.
Jesus came to give us the fire of his Spirit that we may radiate the joy and truth of the Gospel to a world in desperate need of God's light and truth. His word has power to change and transform our lives that we may be lights pointing others to Christ. Like John the Baptist, we too are called to give testimony to the light and truth of Jesus Christ. Do you want the Lord's power, grace, and love to burn brightly in your life? Ask him to fill you with his Holy Spirit.
John preached a
baptism of repentance for the forgiveness of sins (Luke 3:3). Why did Jesus,
the Sinless One, submit himself to John's baptism? In this humble submission we
see a foreshadowing of the "baptism" of his bloody death upon the cross.
Jesus' baptism is the acceptance and the beginning of his mission as God’s
suffering Servant. He allowed himself to be numbered among sinners. Jesus
submitted himself entirely to his Father's will. Out of love he consented to
this baptism of death for the remission of our sins. Do you know the joy of
trust and submission to God?
Jesus' baptism -
beginning of a new creation
The Father proclaimed his entire delight in his Son and spoke audibly for all to hear. The Holy Spirit, too, was present as he anointed Jesus for his ministry which began that day as he rose from the waters of the Jordan river. Jesus will be the source of the Spirit for all who come to believe in him. At his baptism the heavens were opened and the waters were sanctified by the descent of Jesus and the Holy Spirit, signifying the beginning of a new creation.
The Father proclaimed his entire delight in his Son and spoke audibly for all to hear. The Holy Spirit, too, was present as he anointed Jesus for his ministry which began that day as he rose from the waters of the Jordan river. Jesus will be the source of the Spirit for all who come to believe in him. At his baptism the heavens were opened and the waters were sanctified by the descent of Jesus and the Holy Spirit, signifying the beginning of a new creation.
Heaven will open
for those who bow before the Lord
How can we enter into the mystery of Jesus' humble self-abasement and baptism? Gregory of Nazianzus (329-389 AD), an early church father tells us: "Let us be buried with Christ by Baptism to rise with him; let us go down with him to be raised with him; and let us rise with him to be glorified with him." Do you want to see your life transformed in the likeness of Christ? And do you want to become a more effective instrument of the Gospel? Examine Jesus' humility and ask the Holy Spirit to forge this same attitude in your heart. As you do, heaven will open for you as well.
How can we enter into the mystery of Jesus' humble self-abasement and baptism? Gregory of Nazianzus (329-389 AD), an early church father tells us: "Let us be buried with Christ by Baptism to rise with him; let us go down with him to be raised with him; and let us rise with him to be glorified with him." Do you want to see your life transformed in the likeness of Christ? And do you want to become a more effective instrument of the Gospel? Examine Jesus' humility and ask the Holy Spirit to forge this same attitude in your heart. As you do, heaven will open for you as well.
The Lord Jesus is ever
ready to renew and refashion us in his likeness through the gift and working of
the Holy Spirit - and he anoints us for mission as ambassadors of his kingdom
of righteousness (moral goodness), peace, and joy (Romans 14:17). We are called
to be the "light" and salt" of his kingdom that radiate the
beauty and aroma of his mercy and goodness to those around us (Matthew
5:13,15-16). The Lord Jesus wants his love and truth to shine through us that
many others may may find new life, freedom, and joy in the Holy Spirit. Ask the
Lord Jesus to fill you with his Holy Spirit that you may radiate the joy of the
Gospel to those around you.
"Lord Jesus, fill
me with your Holy Spirit and with the fire of your love and goodness. May I
always find joy and delight in seeking to please you in doing your will just as
you have delighted in the joy of pleasing your Father and doing his will."
Daily Quote from
the early church fathers: The
divine - human reconciliation, attributed to Hippolytus, 170-236 A.D.
"Do you see,
beloved, how many and how great blessings we would have lost if the Lord had
yielded to the exhortation of John and declined baptism? For the heavens had
been shut before this. The region above was inaccessible. We might descend to
the lower parts, but not ascend to the upper. So it happened not only that the
Lord was being baptized - he also was making new the old creation. He was
bringing the alienated under the scepter of adoption (Romans 8:15). For
straightway 'the heavens were opened to him.' A reconciliation took place
between the visible and the invisible. The celestial orders were filled with
joy, the diseases of earth were healed, secret things made known, those at
enmity restored to amity. For you have heard the word of the Evangelist,
saying, 'The heavens were opened to him,' on account of three wonders
[appearance of the eternal Father, Son, and Holy Spirit together at the
baptism]. At the baptism of Christ the Bridegroom, it was fitting that the
heavenly chamber should open its glorious gates. So when the Holy Spirit
descended in the form of a dove, and the Father's voice spread everywhere, it
was fitting that 'the gates of heaven should be lifted up.'" (excerpt
from THE DISCOURSE ON THE HOLY THEOPHANY 6)
FEAST OF THE BAPTISM OF THE LORD
SUNDAY, JANUARY 10, LUKE 3:15-16, 21-22
(Isaiah 42:1-4, 6-7; Psalm 29; Acts 10:34-38)
SUNDAY, JANUARY 10, LUKE 3:15-16, 21-22
(Isaiah 42:1-4, 6-7; Psalm 29; Acts 10:34-38)
KEY VERSE: "You are my beloved Son; with you I am well pleased" (v 22).
TO KNOW: Throughout Jewish history it was traditional for Jews to demonstrate repentance through washing ceremonies. John the Baptist was preaching repentance for the coming of God's reign. His baptism may have been related to the purifying washings of the Essenes at Qumran near the Dead Sea. (It is possible that John may have been a member of this community).The people were filled with expectation of the Messiah, and they wondered if John was God's anointed one. John answered that his baptism was only a preparation for "one mightier" who would baptize with "the Holy Spirit and fire" (v 16). Although Jesus had no need of repentance, he entered the murky waters where the people had been baptized, thereby uniting himself with sinful humanity. The baptism of Jesus was another "epiphany," or manifestation of the divine presence. While Jesus was praying, the Spirit descended upon him, and God's voice was heard confirming Jesus as the "beloved Son" (v.22). On Calvary, Jesus would undergo a baptism of fire that would bring salvation to the whole world (Lk 12:49-50). This transforming fire would be poured out on the Church at Pentecost (Acts 2:1-4).
TO LOVE: Does my life give evidence that I am God's beloved son or daughter?
TO SERVE: Father, Son and Spirit, I renew my Baptismal vows to renounce sin and believe in the truth you have revealed.
NOTE: The Feast of the Baptism of the Lord brings the Christmas season to a close. Baptism forgives all sin and incorporates one in the life of the Trinity. Believers are given a share in the divine nature. In addition, baptism makes one a member of the body of Christ and of the visible manifestation of that body, the Church, and provides for us a share in the mission of Jesus. The word baptism comes from a Greek word (baptisma) which means to plunge, or to become submerged in water. Water is the main symbolic element that conveys the sacrament of baptism, along with the words: "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." That triple immersing in the water symbolizes dying to the old self. Coming up out of the water corresponds to being born as a new person in Christ (Catechism of the Catholic Church p.1239-40).
ORDINARY TIME
The rhythm of the liturgical seasons reflects the rhythm of life — with its celebrations and its seasons of quiet growth and maturing. Ordinary Time, meaning ordered or numbered time, is celebrated in two segments: from the Monday following the Baptism of Our Lord up to Ash Wednesday; and from Pentecost Monday to the First Sunday of Advent. This makes it the longest season of the Liturgical Year. Vestments are usually green, the color of hope and growth. The Church counts the thirty-three or thirty-four Sundays of Ordinary Time, inviting us to meditate upon the whole mystery of Christ – his life, miracles and teachings – in the light of his passion, death and resurrection, the extraordinary days of our lives in Christ.
Sunday
10 January, 2016
Sun 10th. Baptism of the
Lord. Isaiah 40:1-5, 9-11. O bless the Lord, my soul—Ps 103(102):1-4, 24-25,
27-30. Titus 2:11-14; 3:4-7. Luke 3:15-16, 21-22.
‘You are my beloved son;
with you I am well pleased’
How amazing must it have been to see the
heavens open, to see the Holy Spirit descend, and to hear the voice of God
announcing his pleasure in his son. At the very beginning of Jesus public
ministry heaven was encouraging and equipping him for his mission.
We who have been baptised into Christ also
have the Father cheering us on and the Spirit empowering us. Human though we
are, we too can hear God speak to us through the Holy Spirit, both in his word
in Scripture and in the quiet of our own hearts.
As we open ourselves to listen and obey
Gods voice we will come to hear the same words that Jesus heard: ‘You are my
beloved.......with you I am well pleased’.
Loving Father, immerse me more deeply into
your love so that I might experience more of the life Jesus won for me.
MINUTE MEDITATIONS
|
Let God In
|
Our depressive, anxious, stressful feelings are sometimes the
result of our putting our psychological and spiritual “hands” around something
less than God.
January
10
St. Gregory of Nyssa
(c. 330-395)
St. Gregory of Nyssa
(c. 330-395)
The son of two saints, Basil and Emmilia, young
Gregory was raised by his older brother, St. Basil the Great, and his sister,
Macrina, in modern-day Turkey. Gregory's success in his studies suggested great
things were ahead for him. After becoming a professor of rhetoric, he was
persuaded to devote his learning and efforts to the Church. By then married,
Gregory went on to study for the priesthood and become ordained (this at a time
when celibacy was not a matter of law for priests).
He was elected Bishop of Nyssa (in Lower Armenia) in
372, a period of great tension over the Arian heresy, which denied the divinity
of Christ. Briefly arrested after being falsely accused of embezzling Church
funds, Gregory was restored to his see in 378, an act met with great joy by his
people.
It was after the death of his beloved brother, Basil,
that Gregory really came into his own. He wrote with great effectiveness
against Arianism and other questionable doctrines, gaining a reputation as a
defender of orthodoxy. He was sent on missions to counter other heresies and
held a position of prominence at the Council of Constantinople. His fine
reputation stayed with him for the remainder of his life, but over the
centuries it gradually declined as the authorship of his writings became less
and less certain. But, thanks to the work of scholars in the 20th century, his
stature is once again appreciated. Indeed, St. Gregory of Nyssa is seen not
simply as a pillar of orthodoxy but as one of the great contributors to the
mystical tradition in Christian spirituality and to monasticism itself.
Comment:
Orthodoxy is a word that can raise red flags in our minds. To some people it may connote rigid attitudes that make no room for honest differences of opinion. But it might just as well suggest something else: faith that has settled deep in one’s bones. Gregory’s faith was like that. So deeply imbedded was his faith in Jesus that he knew the divinity that Arianism denied. When we resist something offered as truth without knowing exactly why, it may be because our faith has settled in our bones.
Orthodoxy is a word that can raise red flags in our minds. To some people it may connote rigid attitudes that make no room for honest differences of opinion. But it might just as well suggest something else: faith that has settled deep in one’s bones. Gregory’s faith was like that. So deeply imbedded was his faith in Jesus that he knew the divinity that Arianism denied. When we resist something offered as truth without knowing exactly why, it may be because our faith has settled in our bones.
LECTIO DIVINA: THE BAPTISM OF
THE LORD (C)
Lectio:
Sunday, January 10, 2016
The Baptism of Jesus and
his manifestation as the Son of God
Luke 3:15-16.21-22
his manifestation as the Son of God
Luke 3:15-16.21-22
1. Opening prayer
Lord, our God and our Father, grant us to know the mystery of the baptism of your Son. Grant that we may understand it as the Evangelist, Luke, understood it; as the early Christians understood it. Father, grant that we may contemplate the mystery of Jesus’ identity as you revealed it at his baptism in the waters of the Jordan and who is present in our baptism.
Lord Jesus, by listening to your word, teach us what it means to be children in You and with You. You are the true Christ because you teach us to be children of God as you are. Grant us a deep awareness of the action of the Spirit who invites us to listen to the word with docility and attention.
Holy Spirit we ask you to calm our anxieties and fears so that we may become more free, simple and meek in listening to the voice of God who reveals himself in the word of Jesus Christ, our brother and redeemer. Amen!
Lord, our God and our Father, grant us to know the mystery of the baptism of your Son. Grant that we may understand it as the Evangelist, Luke, understood it; as the early Christians understood it. Father, grant that we may contemplate the mystery of Jesus’ identity as you revealed it at his baptism in the waters of the Jordan and who is present in our baptism.
Lord Jesus, by listening to your word, teach us what it means to be children in You and with You. You are the true Christ because you teach us to be children of God as you are. Grant us a deep awareness of the action of the Spirit who invites us to listen to the word with docility and attention.
Holy Spirit we ask you to calm our anxieties and fears so that we may become more free, simple and meek in listening to the voice of God who reveals himself in the word of Jesus Christ, our brother and redeemer. Amen!
2. Reading
a) A key to the reading:
The account of the baptism of Jesus, presented to us in this Sunday’s liturgy, invites us to meditate on it and touches on a crucial question concerning our faith: Who is Jesus? At the time of Jesus and throughout history, this question has been answered in infinite ways and these indicate the attempt of human beings and believers to understand better the mystery of the person of Jesus. However, in this meditative exercise of ours, we wish to draw deeply from the more genuine and reliable source, the word of God. In describing the scene of Christ’s baptism in the Jordan, Luke is not interested in telling us the historical and concrete details of this event, but rather invites us who read the Gospel in this liturgical year, to consider the main elements that enable us to grasp the identity of Jesus.
The account of the baptism of Jesus, presented to us in this Sunday’s liturgy, invites us to meditate on it and touches on a crucial question concerning our faith: Who is Jesus? At the time of Jesus and throughout history, this question has been answered in infinite ways and these indicate the attempt of human beings and believers to understand better the mystery of the person of Jesus. However, in this meditative exercise of ours, we wish to draw deeply from the more genuine and reliable source, the word of God. In describing the scene of Christ’s baptism in the Jordan, Luke is not interested in telling us the historical and concrete details of this event, but rather invites us who read the Gospel in this liturgical year, to consider the main elements that enable us to grasp the identity of Jesus.
b) A division of the text to help us with the reading:
This passage from Luke contains two declarations on the identity of Jesus, namely the declaration of John (3:15-16) and that of God himself (3:21-22).
- The first declaration is provoked by the people’s reaction to the preaching and baptism of conversion of John: might he not be the Messiah? (3:15). John replies that there is a substantial difference between his baptism by water and Jesus’ baptism administered in the «Holy Spirit and fire» (3:16).
- The second declaration comes from heaven and is made during Jesus’ baptism. In the background, there are the baptised from among whom the figure of Jesus comes forward to be baptised (3:21). The focal point of the scene is not the baptism, but the events surrounding it: the heavens open, the Spirit descends on him and a voice is heard proclaiming Jesus’ identity (3:22).
This passage from Luke contains two declarations on the identity of Jesus, namely the declaration of John (3:15-16) and that of God himself (3:21-22).
- The first declaration is provoked by the people’s reaction to the preaching and baptism of conversion of John: might he not be the Messiah? (3:15). John replies that there is a substantial difference between his baptism by water and Jesus’ baptism administered in the «Holy Spirit and fire» (3:16).
- The second declaration comes from heaven and is made during Jesus’ baptism. In the background, there are the baptised from among whom the figure of Jesus comes forward to be baptised (3:21). The focal point of the scene is not the baptism, but the events surrounding it: the heavens open, the Spirit descends on him and a voice is heard proclaiming Jesus’ identity (3:22).
c) The text:
15 As
the people were in expectation, and all men questioned in their hearts
concerning John, whether perhaps he were the Christ, 16 John answered
them all, "I baptize you with water; but he who is mightier than I is
coming, the thong of whose sandals I am not worthy to untie; he will baptize
you with the Holy Spirit and with fire.
21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, 22 and the Holy Spirit descended upon him in bodily form, as a dove, and a voice came from heaven, "Thou art my beloved Son; with thee I am well pleased."
21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, 22 and the Holy Spirit descended upon him in bodily form, as a dove, and a voice came from heaven, "Thou art my beloved Son; with thee I am well pleased."
3. A moment of prayerful silence
In the
silence, try to bring to life in your heart the Gospel scene just read. Try to
assimilate it and make the words your own, thus identifying your thoughts with
the content or meaning of the words.
4. A few questions
to help
us in our meditation and prayer.
a) What
effect did the “voice of God” declaring Jesus “the” only, beloved Son of God,
have on you?
b) Is this truth a shared and conscious conviction for you?
c) Has the baptism of Jesus convinced you that God is not distant, closed in his transcendence and indifferent to humanity’s need of salvation?
d) Does it not surprise you that Jesus goes down into the water of the Jordan to receive the baptism of penance, becoming one with sinners, he who is sinless?
e) Jesus is no sinner, but he does not refuse to become one with sinful humanity. Are you convinced that salvation begins with the law of solidarity?
f) You, who have been baptised in the name of Christ, «in the Holy Spirit and fire», are you aware that you have been called by God to experience God’s solidarity with your personal history, so that you may no longer identify with sin that isolates and divides, but with love that unites?
b) Is this truth a shared and conscious conviction for you?
c) Has the baptism of Jesus convinced you that God is not distant, closed in his transcendence and indifferent to humanity’s need of salvation?
d) Does it not surprise you that Jesus goes down into the water of the Jordan to receive the baptism of penance, becoming one with sinners, he who is sinless?
e) Jesus is no sinner, but he does not refuse to become one with sinful humanity. Are you convinced that salvation begins with the law of solidarity?
f) You, who have been baptised in the name of Christ, «in the Holy Spirit and fire», are you aware that you have been called by God to experience God’s solidarity with your personal history, so that you may no longer identify with sin that isolates and divides, but with love that unites?
5. A key to the reading
for
those who wish to deepen their understanding.
I. The
context of the Jesus’ baptism
After
the childhood accounts and in preparation for the public activities of Jesus,
Luke tells us of John the Baptist’s activities, the baptism and temptations of
Jesus. These introduce Jesus’ own activities and give them meaning. The
Evangelist includes in one unique and complete frame all the activities of
John: from the beginning of his preaching on the banks of the Jordan (3:3-18)
to his capture by Herod Antipas (3:19-20). When Jesus appears on the scene in
3:21 to be baptised, John is no longer mentioned. Through this silence, Luke
makes explicit his reading of salvation history: John is the last prophetic
voice of the promise of the Old Testament. Now the centre of history is Jesus,
and it is he who begins the time of salvation, which is extended into the time
of the Church.
A not
insignificant element in the understanding of the events previous to those of
John the Baptist and of Jesus is the geographical and political description of
Palestine in the thirties. The Evangelist wants to present a historical
dimension and a theological meaning to the Jesus event. He wants to say that it
is not worldly political power (represented by Tiberius Caesar) nor religious
power (represented by the high priests) that gives value or meaning to human
events; but rather it is “the word of God that rests upon John, son of Zachary,
in the desert” (Lk 1:2). For Luke, the new or developed aspect of the history
inaugurated by Jesus, lies in this context or political situation of profane
and religious dominance and power. In previous times, in the accounts of the prophets,
the word of God was addressed to a particular historical-political situation,
but in John’s message there is an urgency: God comes in the person of Jesus.
Thus the word of God calls John the Baptist from the desert to send him to the
people of Israel. The task of this last prophet of the Old Testament is to
prepare for the coming of the Lord among his people (Lk 1:16-17.76). He
accomplishes this task by preparing all to receive God’s forgiveness through
the baptism of conversion (Jer 3:34; Ez 36:25), which means a change in the way
of seeing one’s relationship with God. Changing one’s life means practising
fraternity and justice according to the teaching of the prophets (Lk 3:10-14).
As opposed to religious or social conformism, the reader of Luke’s Gospel is
invited to be open to the person of Jesus, the saving Messiah. Moreover, Luke
emphasises that the prophet John did not pretend to be the rival of Jesus. On
the contrary, the prophet of the Jordan saw himself as entirely subordinate to
the person of Jesus: «the thong of whose sandals I am not worthy to untie»
(3:16). Again, Jesus is stronger because he gives the Spirit.
John’s
life comes to a violent end in the manner of the classical prophets. The
authenticity of a prophet is measured by his freedom in facing political power.
Indeed, he courageously denounces the evil actions of Herod towards his people.
There are two reactions to the call of the prophet: the people and sinners
become converted, whereas the powerful react with repressive violence. John
ends his days in prison. Through this tragic event, John anticipates the fate
of Jesus who is rejected and killed, but who becomes the point of reference for
all those persecuted by repressive power.
Finally,
the Jordan is the physical setting of John’s preaching. Luke means to establish
a close tie between this river and the Baptist: after his baptism, Jesus will
never go to the Jordan again and John will never cross into Galilee and Judea,
because these are places reserved for the activities of Jesus.
II. A
commentary on the text
1. The
Baptist’s words concerning Jesus (Lk 3:15-16)
In the
first scene of the Gospel passage of today’s liturgy, John prophetically
affirms that there is one “who is mightier” than he who is to come. This is the
answer of the prophet of the Jordan to the opinion of the crowd that he might
be the Christ. The crowds here are called the people in expectation. For Luke,
Israel is considered a people open and prepared to receive the messianic
salvation (at least during the time before the crucifixion). John’s words draw
on the images of the Old Testament and act to exalt the mysterious person whose
imminent coming he announces: «he who is mightier than I is coming» (3:16).
a) the
figure of “the mightier”
The Baptist begins to paint the figure of Christ with the adjective “mighty” already used by Isaiah of the king-Messiah: «mighty, powerful like God» (9:5) and a term used in the Old Testament to signify an attribute of the Creator, considered sovereign of the universe and of history: «Yahweh is king, robed in majesty, Yahweh is robed in power, he wears it like a belt» (Ps 93:1). The expression “one is coming” echoes a title of messianic flavour found in Psalm 118, a processional hymn sung during the feast of the Tabernacles: «Blessed is he who comes in the name of the Lord». Luke applies this hymn to Jesus when he enters Jerusalem. The famous messianic proclamation in the book of the prophet Zachariah bears the same message: «See now, your king comes to you…» (9:9).
The Baptist begins to paint the figure of Christ with the adjective “mighty” already used by Isaiah of the king-Messiah: «mighty, powerful like God» (9:5) and a term used in the Old Testament to signify an attribute of the Creator, considered sovereign of the universe and of history: «Yahweh is king, robed in majesty, Yahweh is robed in power, he wears it like a belt» (Ps 93:1). The expression “one is coming” echoes a title of messianic flavour found in Psalm 118, a processional hymn sung during the feast of the Tabernacles: «Blessed is he who comes in the name of the Lord». Luke applies this hymn to Jesus when he enters Jerusalem. The famous messianic proclamation in the book of the prophet Zachariah bears the same message: «See now, your king comes to you…» (9:9).
b) A
humble gesture: «the thong of whose sandals I am not worthy to untie»
This is another way the Evangelist describes the figure of Christ and has a typically oriental flavour: «to untie the thong of the sandals». This is the task of a slave. The Baptist sees himself as a servant of the Messiah who is to come, moreover he feels humble and unworthy:«the thong of whose sandals I am not worthy to untie».
Then he presents the baptism that the proclaimed person will perform: «he will baptise you with the Holy Spirit and with fire». In Psalm 104:3 the Spirit of God is defined as the principle that creates and regenerates all being: «Send forth your Spirit, and they shall be created, and you shall renew the face of the earth». The fire, however, is par excellence the symbol of divinity: it brings heat and enkindles, animates and destroys, it is the source of warmth and death.
This is another way the Evangelist describes the figure of Christ and has a typically oriental flavour: «to untie the thong of the sandals». This is the task of a slave. The Baptist sees himself as a servant of the Messiah who is to come, moreover he feels humble and unworthy:«the thong of whose sandals I am not worthy to untie».
Then he presents the baptism that the proclaimed person will perform: «he will baptise you with the Holy Spirit and with fire». In Psalm 104:3 the Spirit of God is defined as the principle that creates and regenerates all being: «Send forth your Spirit, and they shall be created, and you shall renew the face of the earth». The fire, however, is par excellence the symbol of divinity: it brings heat and enkindles, animates and destroys, it is the source of warmth and death.
2. The
words from heaven concerning Jesus (Lk 3:1-22)
In the
second scene we have a new profile or revelation of Christ. This time, it is
God himself, and not John, who paints the figure of Christ with solemn words:
«You are my beloved Son; with you I am well pleased». This introduction and
definition of Christ is supported by a real and particular heavenly
choreography (the heavens open… the Spirit descends in the form of a dove… the
voice from heaven) to show the divine quality of the words pronounced on the
person of Jesus.
a) The
dove is the symbol of the Spirit of God who possessed the prophets, but who now
is infused in his fullness on the Messiah foretold by Isaiah: “On him the
Spirit of Yahweh rests” (11:2). The symbol of the dove shows that with the
coming of Jesus the perfect presence of God takes place who manifests himself
in the pouring out fo his Spirit. It is this fullness of the Holy Spirit that
consecrates Christ for his saving mission and for the task of revealing to
people the definitive word of the Father. It is certain that the sign of the
dove shows the reader of the passage concerning the baptism that God is about
to meet with humanity. This meeting is verified in the person of Jesus. The
Baptist presented Jesus as the Messiah – who in the OT remains simply a man,
even though perfect – and now God defines Jesus as the “beloved” Son. This
title shows the supreme presence of God, which goes beyond that experienced in
the cult or any other aspect of life in Israel.
b) The
divine voice is another sign accompanying the revelation of Jesus in the waters
of the Jordan. The voice recalls two texts of the Old Testament. The first is a
messianic hymn that cites some words of God addressed to his king-Messiah: “You
are my son, this day I have begotten you” (Ps 2:7). In the OT both the figure
of the king and the Messiah were considered as adoptive sons of God. Jesus,
however, is the beloved son, synonymous with the only son. The second text that
throws light on the words pronounced by the voice from heaven is a passage
taken from the Hymns of the servant of the Lord and that the liturgy of the
word of this Sunday gives us for the first reading: “Here is my servant whom I
uphold, my chosen one in whom my soul delights” (Is 42: 1). Two figures
presented by Isaiah converge in Jesus: the hope of the Messiah-king and the
figure of the suffering Messiah. It would not be improper to say that the scene
of the baptism as presented by Luke is a true catechesis on the mystery of the
person of Jesus, Messiah, king, servant, prophet, Son of God.
c) Again,
from the voice from heaven we can see the transcendent, divine, unique quality
of Jesus. This belonging of Jesus to the world of God will become visible,
palpable, experienced in his humanity, in his belonging in the midst of people,
in his wandering along the roads of Palestine.
Thus the Word of God this Sunday, through the account of Jesus’ baptism, is meant to introduce Jesus to the world in a solemn way. This presentation will be complete only on the cross and in the resurrection. Indeed, on the cross, two faces of Christ are presented, the human-saving face through his death on the cross for our redemption, and the divine face in the profession of faith of the centurion: “Indeed, this is the Son of God!”. The word of God on this day of the Lord, invites us to contemplate and adore the face of Christ that St. Augustine presented in one of his reflections: “In that face we can also see our features, those of the adoptive son revealed in our baptism”.
Thus the Word of God this Sunday, through the account of Jesus’ baptism, is meant to introduce Jesus to the world in a solemn way. This presentation will be complete only on the cross and in the resurrection. Indeed, on the cross, two faces of Christ are presented, the human-saving face through his death on the cross for our redemption, and the divine face in the profession of faith of the centurion: “Indeed, this is the Son of God!”. The word of God on this day of the Lord, invites us to contemplate and adore the face of Christ that St. Augustine presented in one of his reflections: “In that face we can also see our features, those of the adoptive son revealed in our baptism”.
6. Psalm 42
When we
experience the silence of God in our life, let us not grow discouraged, but let
us always cultivate our thirst for Him together with all our brothers and
sisters. Let us walk on the roads of the Kingdom, sure to find his presence in
Christ Jesus.
Seeking
the face of God
As a
hart longs for flowing streams,
so longs my soul for thee, O God.
so longs my soul for thee, O God.
My soul
thirsts for God, for the living God.
When shall I come and behold the face of God?
When shall I come and behold the face of God?
My
tears have been my food day and night,
while men say to me continually, "Where is your God?"
while men say to me continually, "Where is your God?"
These
things I remember, as I pour out my soul:
how I went with the throng,
and led them in procession to the house of God,
with glad shouts and songs of thanksgiving.
how I went with the throng,
and led them in procession to the house of God,
with glad shouts and songs of thanksgiving.
Why are
you cast down, O my soul,
and why are you disquieted within me?
Hope in God; for I shall again praise him, my help
and my God.
and why are you disquieted within me?
Hope in God; for I shall again praise him, my help
and my God.
7. Closing prayer
Lord
God, when your Son Jesus was being baptised by John the Baptist in the Jordan
he prayed. Your divine voice heard his prayer that opened the heavens. The Holy
Spirit too revealed his presence under the form of a dove. Listen to our
prayer! We implore you to sustain us with your grace so that we may behave
truly as children of the light. Grant us the strength to abandon the habits of
the old man so that we may be constantly renewed in the Spirit, clothed and
imbued by the thoughts and feelings of Christ.
Lord Jesus, you willed to be baptised by John the Baptist with the baptism of penance. We turn the eyes of our heart to you so that we may learn to pray as you prayed to the Father at your baptism, with filial trust and complete faithfulness to his will. Amen!
Lord Jesus, you willed to be baptised by John the Baptist with the baptism of penance. We turn the eyes of our heart to you so that we may learn to pray as you prayed to the Father at your baptism, with filial trust and complete faithfulness to his will. Amen!
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