The Feast of 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.
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.
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.
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.
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.”
AlleluiaMK 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.
GospelMT 3:13-17
Jesus came from Galilee to John at
the Jordan
to be baptized by him.
John tried to prevent him, saying,
“I need to be baptized by you,
and yet you are coming to me?”
Jesus said to him in reply,
“Allow it now, for thus it is fitting for us
to fulfill all righteousness.”
Then he allowed him.
After Jesus was baptized,
he came up from the water and behold,
the heavens were opened for him,
and he saw the Spirit of God descending like a dove
and coming upon him.
And a voice came from the heavens, saying,
“This is my beloved Son, with whom I am well pleased.”
to be baptized by him.
John tried to prevent him, saying,
“I need to be baptized by you,
and yet you are coming to me?”
Jesus said to him in reply,
“Allow it now, for thus it is fitting for us
to fulfill all righteousness.”
Then he allowed him.
After Jesus was baptized,
he came up from the water and behold,
the heavens were opened for him,
and he saw the Spirit of God descending like a dove
and coming upon him.
And a voice came from the heavens, saying,
“This is my beloved Son, with whom I am well pleased.”
Meditation:
Jesus
humbly submitted to baptism by John
Why
did Jesus, the Sinless One, submit himself to John's baptism at the River
Jordan? John preached a baptism of repentance for the forgiveness of sins (Luke
3:3). In this humble submission of Jesus 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 (Isaiah
42:1-4). 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:
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
Holy Spirit transforms us in the likeness of Jesus
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.
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: Jesus came to be baptized by John,
by Chromatius (died 406 AD)
"John's baptism was looking toward repentance. Its purpose was to bring
hearers to the point of experiencing conviction for their offenses. John,
however, did not want anyone to draw the conclusion that Jesus himself also
came to the Jordan to repent of his sins. So he sets this point straight from
the outset by calling him both Lamb and Redeemer of all the sin that is in the
world. He who is able to take away the sins of the whole world was himself
without sin.
"Jesus therefore descended to fulfill all the observances of the law, and in this context he was baptized by John in Galilee at the Jordan. But John, recognizing the Lord as his God through the Holy Spirit, declared that he was unworthy to bear his sandals. He excused himself from doing what he was directed to do, because he could not conceive that baptism was necessary for the One whom he knew had come to blot out the sins of the world. He rather pleaded that he himself ought to be baptized by Christ, saying, 'It is I who should be baptized by you, and do you come to me?' It is as if he were saying, 'I am a man. You are God. I am a sinner because I am a man. You are sinless because you are God. Why do you want to be baptized by me? I do not refuse the respect you pay me, but I am ignorant of the mystery. I baptize sinners in repentance. But you have no taint of sin. So why do you want to be baptized? Why do you want to be baptized as a sinner, who came to forgive sins?' This is what John in effect was saying to the Lord." (excerpt from TRACTATE ON MATTHEW 12:1)
"Jesus therefore descended to fulfill all the observances of the law, and in this context he was baptized by John in Galilee at the Jordan. But John, recognizing the Lord as his God through the Holy Spirit, declared that he was unworthy to bear his sandals. He excused himself from doing what he was directed to do, because he could not conceive that baptism was necessary for the One whom he knew had come to blot out the sins of the world. He rather pleaded that he himself ought to be baptized by Christ, saying, 'It is I who should be baptized by you, and do you come to me?' It is as if he were saying, 'I am a man. You are God. I am a sinner because I am a man. You are sinless because you are God. Why do you want to be baptized by me? I do not refuse the respect you pay me, but I am ignorant of the mystery. I baptize sinners in repentance. But you have no taint of sin. So why do you want to be baptized? Why do you want to be baptized as a sinner, who came to forgive sins?' This is what John in effect was saying to the Lord." (excerpt from TRACTATE ON MATTHEW 12:1)
[Note:
Chromatius was an early Christian scholar and bishop of Aquileia, Italy. He was
a close friend of John Chrysostom and Jerome. He died in 406 AD. Jerome
described him as a "most learned and most holy man."]
Feast of the Baptism of the Lord – Cycle A
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.
1st Reading -Isaiah 42:1-4, 6-7
Our first reading this time is the first suffering servant song of Isaiah. The suffering servant represents the finest qualities of Israel and her great leaders. In this first song, he is a “chosen one” like Moses (Psalm 106:23), David (Psalm 89:4), and all Israel (1 Chronicles 16:13; Isaiah 41:8); as the Servant, he fulfills the role of Davidic king (2 Samuel 3:18), Messianic king (Ezekiel 34:23-24), and prophet (Amos 3:3). His kingly prerogative is especially emphasized here. Not only is he set in contrast to the military tactics of Cyrus (29th Sunday in Ordinary Time, Cycle A), but he is commissioned to “bring forth justice”, a legal decision ratifying and executing the divine will. The Bible, except in rare cases (Judges 4:5; 1 Samuel 7:6; 3:20) reserved that power to kings, priests, and local magistrates. The servant however has another quality: he imparts teaching (Torah), a task never done by kings but only by prophets (Isaiah 8:16; Zechariah 7:12) and priests (Jeremiah 2:8; Ezekiel 7:26).
Thus says the LORD:1 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,
God is speaking, perhaps to the heavenly court. His words include not only the nation of Israel, but all nations. Notice that God had said of his servant “with whom I am pleased” – this harkens to Jesus’ baptism which we celebrate with this feast, and the transfiguration. God created the whole world and desires to save all of it.
2 Not crying out, not shouting, not making his voice heard in the street. 3 A bruised reed he shall not break, and a smoldering wick he shall not quench,
The servant accomplishes his mission modestly and quietly, not whipping people into conformity but transforming them interiorly. He has a gentle respect for others. It is interesting that the New American Bible omits the last part of verse 3 and the first part of verse 4 “he will faithfully bring forth justice. He will not grow faint or be crushed.”
4 Until he establishes justice on the earth; the coastlands will wait for his teaching.
The apostate Israelites spread throughout the Babylonian empire, to the far edges of the known world, and thus lost in the crowd are being called to conversion.
6 I, the LORD, have called you for the victory of justice,
“Victory of justice” is one word in Hebrew. This single word might be better translated
“conformable to my plan of salvation.”
I have grasped you by the hand; I formed you,
This evokes images of the creation of the first man (Genesis 2:7). The term is also used for a potter who is carefully molding his clay (Isaiah 45:9; 64:8; Jeremiah 18:6; Romans 9:21).
and set you as a covenant of the people,
If they have a covenant relationship with God, they are part of God’s family. Israel is the firstborn of the nations and as the eldest brother it is to set the example and guide the others.
a light for the nations,
Lead them from darkness.
7 To open the eyes of the blind, to bring out prisoners from confinement, and from the dungeon, those who live in darkness.
People must recognize their blindness and imprisonment before they can be cured and freed.
2nd Reading - Acts 10:34-38
Our second reading takes place at the home of Cornelius, the Roman centurion. Cornelius was a proselyte of the type who, attracted by Judaism’s monotheistic beliefs and strict code of ethics, attended synagogue services and observed the 10 commandments but did not become full members of the Jewish community by circumcision and observance of the dietary restrictions. Cornelius was visited by an angel while he was at prayer and directed to summon Peter from Joppa. When Peter arrived and heard of the vision of Cornelius he instructed him in the story of the life, death, and messiahship of Jesus. At the end of the instruction the Holy Spirit fell upon Cornelius and all his household and conferred upon them the gift of tongues. Peter found this sufficient justification to baptize them, although they were Gentiles – the first Gentile converts. Today we hear some of Peter’s instruction to them prior to the coming of the Holy Spirit.
34 Then Peter proceeded to speak and said, “In truth, I see that God shows no partiality.
Literally, “God is not one showing favors” this is an allusion to Deuteronomy 10:17. God has no favorites and doesn’t accept bribes. Salvation is available to all.
35 Rather, in every nation whoever fears him and acts uprightly is acceptable to him.
What is translated as “uprightly” is literally, “practices righteousness.” This can be done even if one is not a Jew.
36 You know the word
Refers to Jesus the Christ who is Lord of all (John 1:1).
(that) he sent to the Israelites as he proclaimed peace through Jesus Christ, who is
Lord of all,
The proclamation (that Jesus is Lord of all) was first made to the Jews (the sons of Israel) will be made to the Gentiles (see Psalm 107:20). The “proclaimed peace” could be an allusion to Isaiah 52:7 (Christmas During the Day) which describes the function of the herald of the good news that was to be made to Jerusalem.
37 what has happened all over Judea, beginning in Galilee after the baptism that John preached,
The baptism of John was a baptism of repentance – being reunited to God through acknowledgment of and sorrow for sins.
38 how God anointed Jesus of Nazareth
Jesus was a Nazarene and this was a play on Isaiah 11:1 “a shoot will come up from the stump of Jesse; from his roots a branch will bear fruit.” Nazareth means “branch-town”. The mention of anointing is an allusion to Isaiah 61:1 (3rd Sunday of Advent Cycle B). It also recalls Jesus’ investiture with the “power” of the Spirit at His baptism (Luke 3:22; 4:14,18). This does not mean that Jesus became the messiah at his baptism – this was a sign to the others. Jesus is the spirit-filled agent of God’s saving activity.
with the holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him.
Gospel - Matthew 3:13-17
The fact of Jesus’ baptism has been a christological and theological issue to be reckoned with almost since it happened. After all, why would Jesus, who was sinless, participate in a rite for sinners? Also, why would Jesus, the Messiah and clearly superior to John the Baptist, submit to the authority of John? In his gospel, Matthew addresses these issues.
13 Then Jesus came from Galilee to John at the Jordan to be baptized by him.
Jesus spent about thirty years (Luke 3:23) in what is usually called his “hidden life”, the period of time from His birth until the beginning of His public ministry. Except for the incident of the finding in the Temple when He was 12, we know nothing about His childhood. There may be many reasons why He waited so long before beginning His public ministry, but one factor may have been the Jewish custom whereby rabbis did not carry out their function as teachers until they were 30 years old. John the Baptist prepares the people to receive the Messiah according to God’s plan; it is only then that Jesus commences His public life.
14 John tried to prevent him, saying, “I need to be baptized by you, and yet you are coming to me?”
John’s reluctance to baptize Jesus is not surprising. After all, he has given forthright witness to Him. Jesus did not need to be Baptized by John since He had no sin, but He chose to receive this baptism before beginning to preach, so as to teach us all to obey all of God’s commands (He had already subjected Himself to circumcision, presentation in the temple and being redeemed as the firstborn).
15 Jesus said to him in reply, “Allow it now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed him.
Jesus shows us by example the humility necessary as we submit to the authority of others. Righteousness (justice) has a very deep meaning in Scripture; it refers to the plan which God, in His infinite wisdom and goodness, has marked out for man’s salvation. Jesus comes to receive the baptism of John because He recognizes it as a stage in salvation history which has been planned by God as preparation for the Messianic era. Jesus, who has come to fulfill His Father’s will (John 4:34), is careful to fulfill that saving plan in all its aspects.
16 After Jesus was baptized, he came up from the water
This has been interpreted by some of our separated brethren to mean that Jesus was fully immersed during His baptism. But in fact, 2nd century frescoes depicting Jesus’ baptism by John show Him standing in ankle deep water and having the water poured over His head. One can “come up from” the water when wading at the beach, without ever having been immersed.
and behold, the heavens were opened (for him), and he saw the Spirit of God descending like a dove (and) coming upon him.
This theophany was for the benefit of the observers. Jesus possessed the fullness of the Holy Spirit from the moment of His conception. Catholic teaching says that in Christ there is only one person (who is divine) but two natures which are divine and human. This teaching is called the dogma of the hypostatic union. The descent of the Holy Spirit signifies the beginning of the work of the Holy Spirit through Jesus as He begins His public ministry.
Besides signifying the Spirit, the dove is also seen as a figure for Israel as God’s chosen people in Song of Songs (1:15; 2:14; 4:1; 5:2; 6:9). In this way, we can see the presence of the dove at Jesus’ baptism as a symbol of the New Israel, the new people of God for whom Jesus’ saving ministry will be exercised.
17 And a voice came from the heavens, saying, “This is my beloved Son, * with whom I am well pleased.”
This harkens back to our first reading (Isaiah 42:1). As if to affirm Jesus’ identity and His mission, the voice from heaven speaks. Literally, it is the bat gol (daughter of a voice) which is frequently mentioned in rabbinic literature as the means of revelation granted after all prophecy had ceased.
The mystery of the Holy Trinity is revealed in the baptism of Jesus: the Son is baptized; the Holy Spirit descends on Him in the form of a dove; and the voice of the Father gives testimony about His Son. Christians must be baptized in the name of the three divine persons (Matthew 28:19). Then, as St. Cyril of Jerusalem (died c. 386) writes “If you have sincere piety, the Holy Spirit will descend on you also and you will hear the voice of the Father saying to you from above: ‘This was not my son, but now after Baptism he has been made my son.’”
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.
1st Reading -Isaiah 42:1-4, 6-7
Our first reading this time is the first suffering servant song of Isaiah. The suffering servant represents the finest qualities of Israel and her great leaders. In this first song, he is a “chosen one” like Moses (Psalm 106:23), David (Psalm 89:4), and all Israel (1 Chronicles 16:13; Isaiah 41:8); as the Servant, he fulfills the role of Davidic king (2 Samuel 3:18), Messianic king (Ezekiel 34:23-24), and prophet (Amos 3:3). His kingly prerogative is especially emphasized here. Not only is he set in contrast to the military tactics of Cyrus (29th Sunday in Ordinary Time, Cycle A), but he is commissioned to “bring forth justice”, a legal decision ratifying and executing the divine will. The Bible, except in rare cases (Judges 4:5; 1 Samuel 7:6; 3:20) reserved that power to kings, priests, and local magistrates. The servant however has another quality: he imparts teaching (Torah), a task never done by kings but only by prophets (Isaiah 8:16; Zechariah 7:12) and priests (Jeremiah 2:8; Ezekiel 7:26).
Thus says the LORD:1 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,
God is speaking, perhaps to the heavenly court. His words include not only the nation of Israel, but all nations. Notice that God had said of his servant “with whom I am pleased” – this harkens to Jesus’ baptism which we celebrate with this feast, and the transfiguration. God created the whole world and desires to save all of it.
2 Not crying out, not shouting, not making his voice heard in the street. 3 A bruised reed he shall not break, and a smoldering wick he shall not quench,
The servant accomplishes his mission modestly and quietly, not whipping people into conformity but transforming them interiorly. He has a gentle respect for others. It is interesting that the New American Bible omits the last part of verse 3 and the first part of verse 4 “he will faithfully bring forth justice. He will not grow faint or be crushed.”
4 Until he establishes justice on the earth; the coastlands will wait for his teaching.
The apostate Israelites spread throughout the Babylonian empire, to the far edges of the known world, and thus lost in the crowd are being called to conversion.
6 I, the LORD, have called you for the victory of justice,
“Victory of justice” is one word in Hebrew. This single word might be better translated
“conformable to my plan of salvation.”
I have grasped you by the hand; I formed you,
This evokes images of the creation of the first man (Genesis 2:7). The term is also used for a potter who is carefully molding his clay (Isaiah 45:9; 64:8; Jeremiah 18:6; Romans 9:21).
and set you as a covenant of the people,
If they have a covenant relationship with God, they are part of God’s family. Israel is the firstborn of the nations and as the eldest brother it is to set the example and guide the others.
a light for the nations,
Lead them from darkness.
7 To open the eyes of the blind, to bring out prisoners from confinement, and from the dungeon, those who live in darkness.
People must recognize their blindness and imprisonment before they can be cured and freed.
2nd Reading - Acts 10:34-38
Our second reading takes place at the home of Cornelius, the Roman centurion. Cornelius was a proselyte of the type who, attracted by Judaism’s monotheistic beliefs and strict code of ethics, attended synagogue services and observed the 10 commandments but did not become full members of the Jewish community by circumcision and observance of the dietary restrictions. Cornelius was visited by an angel while he was at prayer and directed to summon Peter from Joppa. When Peter arrived and heard of the vision of Cornelius he instructed him in the story of the life, death, and messiahship of Jesus. At the end of the instruction the Holy Spirit fell upon Cornelius and all his household and conferred upon them the gift of tongues. Peter found this sufficient justification to baptize them, although they were Gentiles – the first Gentile converts. Today we hear some of Peter’s instruction to them prior to the coming of the Holy Spirit.
34 Then Peter proceeded to speak and said, “In truth, I see that God shows no partiality.
Literally, “God is not one showing favors” this is an allusion to Deuteronomy 10:17. God has no favorites and doesn’t accept bribes. Salvation is available to all.
35 Rather, in every nation whoever fears him and acts uprightly is acceptable to him.
What is translated as “uprightly” is literally, “practices righteousness.” This can be done even if one is not a Jew.
36 You know the word
Refers to Jesus the Christ who is Lord of all (John 1:1).
(that) he sent to the Israelites as he proclaimed peace through Jesus Christ, who is
Lord of all,
The proclamation (that Jesus is Lord of all) was first made to the Jews (the sons of Israel) will be made to the Gentiles (see Psalm 107:20). The “proclaimed peace” could be an allusion to Isaiah 52:7 (Christmas During the Day) which describes the function of the herald of the good news that was to be made to Jerusalem.
37 what has happened all over Judea, beginning in Galilee after the baptism that John preached,
The baptism of John was a baptism of repentance – being reunited to God through acknowledgment of and sorrow for sins.
38 how God anointed Jesus of Nazareth
Jesus was a Nazarene and this was a play on Isaiah 11:1 “a shoot will come up from the stump of Jesse; from his roots a branch will bear fruit.” Nazareth means “branch-town”. The mention of anointing is an allusion to Isaiah 61:1 (3rd Sunday of Advent Cycle B). It also recalls Jesus’ investiture with the “power” of the Spirit at His baptism (Luke 3:22; 4:14,18). This does not mean that Jesus became the messiah at his baptism – this was a sign to the others. Jesus is the spirit-filled agent of God’s saving activity.
with the holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him.
Gospel - Matthew 3:13-17
The fact of Jesus’ baptism has been a christological and theological issue to be reckoned with almost since it happened. After all, why would Jesus, who was sinless, participate in a rite for sinners? Also, why would Jesus, the Messiah and clearly superior to John the Baptist, submit to the authority of John? In his gospel, Matthew addresses these issues.
13 Then Jesus came from Galilee to John at the Jordan to be baptized by him.
Jesus spent about thirty years (Luke 3:23) in what is usually called his “hidden life”, the period of time from His birth until the beginning of His public ministry. Except for the incident of the finding in the Temple when He was 12, we know nothing about His childhood. There may be many reasons why He waited so long before beginning His public ministry, but one factor may have been the Jewish custom whereby rabbis did not carry out their function as teachers until they were 30 years old. John the Baptist prepares the people to receive the Messiah according to God’s plan; it is only then that Jesus commences His public life.
14 John tried to prevent him, saying, “I need to be baptized by you, and yet you are coming to me?”
John’s reluctance to baptize Jesus is not surprising. After all, he has given forthright witness to Him. Jesus did not need to be Baptized by John since He had no sin, but He chose to receive this baptism before beginning to preach, so as to teach us all to obey all of God’s commands (He had already subjected Himself to circumcision, presentation in the temple and being redeemed as the firstborn).
15 Jesus said to him in reply, “Allow it now, for thus it is fitting for us to fulfill all righteousness.” Then he allowed him.
Jesus shows us by example the humility necessary as we submit to the authority of others. Righteousness (justice) has a very deep meaning in Scripture; it refers to the plan which God, in His infinite wisdom and goodness, has marked out for man’s salvation. Jesus comes to receive the baptism of John because He recognizes it as a stage in salvation history which has been planned by God as preparation for the Messianic era. Jesus, who has come to fulfill His Father’s will (John 4:34), is careful to fulfill that saving plan in all its aspects.
16 After Jesus was baptized, he came up from the water
This has been interpreted by some of our separated brethren to mean that Jesus was fully immersed during His baptism. But in fact, 2nd century frescoes depicting Jesus’ baptism by John show Him standing in ankle deep water and having the water poured over His head. One can “come up from” the water when wading at the beach, without ever having been immersed.
and behold, the heavens were opened (for him), and he saw the Spirit of God descending like a dove (and) coming upon him.
This theophany was for the benefit of the observers. Jesus possessed the fullness of the Holy Spirit from the moment of His conception. Catholic teaching says that in Christ there is only one person (who is divine) but two natures which are divine and human. This teaching is called the dogma of the hypostatic union. The descent of the Holy Spirit signifies the beginning of the work of the Holy Spirit through Jesus as He begins His public ministry.
Besides signifying the Spirit, the dove is also seen as a figure for Israel as God’s chosen people in Song of Songs (1:15; 2:14; 4:1; 5:2; 6:9). In this way, we can see the presence of the dove at Jesus’ baptism as a symbol of the New Israel, the new people of God for whom Jesus’ saving ministry will be exercised.
17 And a voice came from the heavens, saying, “This is my beloved Son, * with whom I am well pleased.”
This harkens back to our first reading (Isaiah 42:1). As if to affirm Jesus’ identity and His mission, the voice from heaven speaks. Literally, it is the bat gol (daughter of a voice) which is frequently mentioned in rabbinic literature as the means of revelation granted after all prophecy had ceased.
The mystery of the Holy Trinity is revealed in the baptism of Jesus: the Son is baptized; the Holy Spirit descends on Him in the form of a dove; and the voice of the Father gives testimony about His Son. Christians must be baptized in the name of the three divine persons (Matthew 28:19). Then, as St. Cyril of Jerusalem (died c. 386) writes “If you have sincere piety, the Holy Spirit will descend on you also and you will hear the voice of the Father saying to you from above: ‘This was not my son, but now after Baptism he has been made my son.’”
St. Charles Borromeo Catholic Church, Picayune, MS
http://www.scborromeo.org
http://www.scborromeo.org
FEAST OF THE BAPTISM OF THE LORD
SUNDAY, JANUARY 12, MATTHEW 3:13-17
(Isaiah 42:1-4, 6-7; Psalm 29; Acts 10:34-38)
SUNDAY, JANUARY 12, MATTHEW 3:13-17
(Isaiah 42:1-4, 6-7; Psalm 29; Acts 10:34-38)
KEY VERSE: "This is my beloved Son, with whom I am well pleased" (v. 17).
TO KNOW: The baptism of Jesus is another "epiphany," or manifestation of the divine presence. During the time of Jesus the Jews practiced many kinds of water purifications such as washing before eating. Priests washed themselves before performing any sacred function. People had to be purified with water after they touched blood, a corpse, or a tomb. John's baptism may have been related to the purifying washings of the Essenes at Qumran near the Dead Sea where John preached repentance for the coming of God's reign. The people who accepted his message came to him for baptism in anticipation for the arrival of Messiah. Christian baptism is very different from those ritual washings or cleansings, which were self-administered and could be repeated many times for repentance of sin. Christian baptism is administered to a person only once in a lifetime. At the heart of Christian baptism is the death and resurrection of Christ. The elect die to their old way of living, and then rise to a whole new way of life (Ro 6:3-5). Though Jesus was sinless and had no need to be baptized, he came to John to "fulfill all righteousness" (Mt 3:15). By submitting to baptism Jesus embraced our full humanity, entering the murky waters of human sinfulness and sanctifying it by his divine presence (2 Cor 5:21). God's favor rests on Jesus and on all God's beloved sons and daughters.
TO LOVE: Does my life give evidence of my being united with Christ and his Church?
TO SERVE: Lord Jesus, I reject Satan, and all his works and empty promises, so that I might live in the freedom of God's children (Renewal of Baptismal promises).
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).
Sunday 12 January 2020
The Baptism of the Lord
Isaiah 42:1-4, 6-7. Psalm 28(29): 1-4, 9-10. Acts 10:34-38. Matthew 3:13-17.
The Lord will bless his people with peace – Psalm 28(29): 1-4, 9-10
‘This is my Son, the Beloved.’
Isaiah 42:1-4, 6-7. Psalm 28(29): 1-4, 9-10. Acts 10:34-38. Matthew 3:13-17.
The Lord will bless his people with peace – Psalm 28(29): 1-4, 9-10
‘This is my Son, the Beloved.’
Jesus’ baptism marks his first appearance in public ministry. He
comes among sinners, people longing for God, who have already heard about his
coming. One can imagine the hush of those gathered around the river Jordan as
they realise the man who comes from among them is the one they have heard
about. Jesus defies the expectations of John the Baptist, asking to be
baptised. He is plunged into the water even though there is no sin to be
cleansed. As he resurfaces, there is a moment which confirms that the same man
who made a humble entry into the crowd of people, a humble entry into humanity,
is in fact God. A beautiful moment reveals the mysterious inner working of the
Trinity, with the spirit descending upon Jesus, and the voice of God the Father
speaking of God the Son.
Saint Marguerite Bourgeoys
Saint of the Day for January 12
(April 17, 1620 – January 12, 1700)
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| Venerable Mere Marguerite Bourgeoyse | Cadieux et Derome |
Saint Marguerite Bourgeoys’ Story
“God closes a door and then opens a window,” people sometimes
say when dealing with their own disappointment or someone else’s. That was
certainly true in Marguerite’s case. Children from European as well as Native
American backgrounds in 17th-century Canada benefited from her great zeal and
unshakable trust in God’s providence.
Born the sixth of 12 children in Troyes, France, Marguerite at
the age of 20 believed that she was called to religious life. Her applications
to the Carmelites and Poor Clares were unsuccessful. A priest friend suggested
that perhaps God had other plans for her.
In 1654, the governor of the French settlement in Canada visited
his sister, an Augustinian canoness in Troyes. Marguerite belonged to a
sodality connected to that convent. The governor invited her to come to Canada
and start a school in Ville-Marie (eventually the city of Montreal). When she
arrived, the colony numbered 200 people with a hospital and a Jesuit mission
chapel.
Soon after starting a school, she realized her need for
coworkers. Returning to Troyes, she recruited a friend, Catherine Crolo, and
two other young women. In 1667, they added classes at their school for Indian
children. A second trip to France three years later resulted in six more young
women and a letter from King Louis XIV, authorizing the school. The
Congregation of Notre Dame was established in 1676 but its members did not make
formal religious profession until 1698 when their Rule and constitutions were
approved.
Marguerite established a school for Indian girls in Montreal. At
the age of 69, she walked from Montreal to Quebec in response to the bishop’s
request to establish a community of her sisters in that city. By the time she
died, she was referred to as the “Mother of the Colony.” Marguerite was
canonized in 1982.
Reflection
It’s easy to become discouraged when plans that we think that
God must endorse are frustrated. Marguerite was called not to be a cloistered
nun but to be a foundress and an educator. God had not ignored her after all.
Lectio Divina: The Baptism of the Lord (A)
Lectio Divina
Sunday, January 12, 2020
The baptism of Jesus in the Jordan
Matthew 3:13-17
Matthew 3:13-17
1. Opening prayer
“We praise You, invisible Father, giver of
immortality: You are the source of life, the source of light, the source
of every grace and truth, lover of humankind and lover of the poor, who
reconciles all with You and draw all to You through the coming
of Your beloved Son.
Make us living people, grant us Your Spirit of light so
that we may know You, the true One and the One whom You
sent, Jesus Christ.” (Serapion’s Anaphora)
2. Reading
a) Introduction:
This Gospel fragment (Mt 3:13-17) is part of a narrative section
of Matthew the Evangelist, the section that introduces the public life of
Jesus. After the flight into Egypt, Jesus lives in Nazareth. Now, as an adult,
we find Him on the banks of the river Jordan. The meeting of the two is
part of the concluding section dedicated to John the Baptist. Anyone who wishes
to go deeper into the personality of John and his message (Mt 3:1-12 has
already been presented to us in the liturgy of the second Sunday of Advent)
needs to keep in mind the whole of chapter 3 of Matthew. Our passage
concentrates especially on the acknowledgement of the divinity of Christ at the
time of His baptism. God the Father reveals the identity of Jesus.
b) A division of the text as an aid to its reading:
Matthew 3:13 setting
Matthew 3:14-15 dialogue John-Jesus
Matthew 3:16-17 epiphany/theophany
Matthew 3:14-15 dialogue John-Jesus
Matthew 3:16-17 epiphany/theophany
c) The text:
13 Then Jesus appeared: He came from Galilee to the Jordan
to be baptized by John. 14 John tried to dissuade Him with the words, 'It
is I who need baptism from You, and yet You come to me!' 15 But Jesus
replied, 'Leave it like this for the time being; it is fitting that we should,
in this way, do all that uprightness demands.' Then John gave in to Him.
16 And when Jesus had been baptized He at once came up from the water, and
suddenly the heavens opened and He saw the Spirit of God descending like a
dove and coming down on Him. 17 And suddenly there was a voice from
heaven, 'This is my Son, the Beloved; my favor rests on Him.'
3. A moment of silent prayer
so that the Word of God may penetrate our hearts and enlighten
our lives.
4. Some questions
to help us in our meditation and prayer.
a) Why does Jesus “appear” after His hidden life in
Nazareth?
b) How does awareness of His identity and mission grow?
c) Have I, at some time, taken on something new in my life?
d) Who or which experience has most revealed to me my identity, vocation and mission?
e) What does the memory of my baptism mean to me?
b) How does awareness of His identity and mission grow?
c) Have I, at some time, taken on something new in my life?
d) Who or which experience has most revealed to me my identity, vocation and mission?
e) What does the memory of my baptism mean to me?
5. Meditation
a) A key to the reading:
Together with a historical-chronological reading of the passage,
the episode of the baptism of Jesus and His meeting with John
before He begins His public life, we need to keep in mind also a symbolical
reading, assisted by the Fathers of the East, a symbolism that is the framework
of this liturgical season of Christmas and which concludes with the full
manifestation of God as man: a synthesis of the manifestation-epiphany of the
Son of God in the flesh.
b) A commentary on the text:
Mt 13: 13 The adult Jesus
After John “appears” on the scene (13:1), Jesus of
Nazareth, the town where He spent His childhood and early
youth (Mt 12:23), goes to the river Jordan. As a good Israelite, He
watches the authentic religious movements that spring up among the people. He
shows that He approves of the work of John and decides to be baptized with
water, not, of course, to receive forgiveness for sins, but to
unite Himself and share fully in the expectations and hopes of all men and
women. It is not humankind that goes to Him, but He who goes towards humankind,
according to the logic of the incarnation.
Mt 13:14-15 the dialogue of John with Jesus
John’s attempt to prevent the baptism of Jesus is his
acknowledgement of the difference between the two and an awareness of the new
(the New Covenant) making its appearance. “The one who follows me… will baptize
you with the Holy Spirit and fire… his winnowing-fan is in his hand… will
clear… will gather… will burn…” (vv.11-12). Jesus’ attitude is still one of
submitting to God’s saving plan (in this way, do all that righteousness
demands), respecting the manner (in humility-kenosis) and the times
(the time-kairos). We also see the difference between the two from their
families of origin (priestly for John), from the places (Jerusalem for John,
Nazareth for Jesus) from the manner of conception (a proclamation to the
father, Zachary, in the old style; a proclamation to the mother, Mary), the
parents’ ages (those of John old). Everything points to the passage from the
old to the new. Matthew prepares the readers for the newness of the Christ:
“you have heard it said, but I say to you” (Mt 5).
Mt 13:16-17 the presentation of God the Father and the Holy
Spirit
In Matthew’s Gospel we have the solemn “adoration of the Magi”
in acknowledgement of the royalty and divinity of Jesus. Luke also adds the
acknowledgement of Elizabeth (Lk 1:42-43), of the angels (Lk 2:13-14) of the
shepherds (Lk 2:20), and of the aged Simeon and Anna (Lk 2:30; 28).
All the Evangelists record the proclamation of the divine identity of Jesus by
God the Father and the Holy Spirit present in the form of a dove. Matthew says
clearly “This is” not “you are” my Son, the Beloved. Jesus is divine by nature
and also the new Adam, the beginning of a new humanity reconciled with God as
well as nature reconciled with God by means of Christ’s immersion in the
waters. The heavens are reopened after being closed for such a long time by
sin, and earth is blessed.
The descent of Christ into the waters prefigures His
descent into hell and the words of the Psalmist come true (Ps 74:13-14), he
crushes the head of the foe. The Baptism not only prefigures, but inaugurates
and anticipates Satan’s defeat and the liberation of Adam.
However, it will not be easy to recognize the Messiah
in His weakness. John himself has some doubts when in prison, and he sends
his disciples to ask “are you the one who is to come or are we to
wait for someone else?” (Mt 11:3).
6. For those who wish to go deeper into the liturgical and
ecumenical aspects
In the tradition of the Eastern churches, the Baptism of Jesus
is the most important liturgical feast of the Christmas cycle. On 6 January
they celebrate together the baptism, birth, visit of the Magi, the wedding
feast of Cana, as one fact. Rather than the historical development of the life
of Jesus, they stress His theological-saving relevance. They do not dwell
on the sentimental aspect, but on the historical manifestation of God and His
acknowledgement as Lord.
Cyril of Jerusalem says that Jesus gives the waters of baptism
“the color of His divinity” (III mystagogic catechesis, 1).
Gregory Nazianzen writes that the creation of this world and the
creation of the spiritual world, once foes, reunite in friendship, and we
humans, united in one choir with the angels, partake of their praises (PG
46,599).
The descent into the waters corresponds to the descent into the
bowels of the earth symbolized by the birth in a cave. The destructive waters
become waters of salvation for the just.
The Old Testament readings of the liturgical Vespers recall the
saving waters: the Spirit hovers over the waters at the time of creation (Gen
1), the waters of the Nile save Moses (Ex 2), the waters open for the people of
Israel to go through (Ex 14), the waters of Mara become sweet (Ex 15), the
waters of the Jordan open before the Arc (Josh 3), the waters of the
Jordan heal Naaman the leper (2 Kings 5) etc. Jesus then at the wedding
feast in Cana transforms water into wine (Jn 2) as a sign that the time of
salvation has come.
At this feast in the eastern liturgy, there is a tradition of
blessing water in a spring or river by immersing the cross three times (the
triple baptismal immersion). This recalls the prophet Isaiah: let the
wilderness and the dry lands exult (Isa 35:1-10), come to the water all
you who are thirsty (Isa 55: 1-13), draw water joyfully (Isa 12:3-6).
7. Psalm 114 (113)
Alleluia!
When Israel came out of Egypt,
the House of Jacob from a people of foreign speech,
Judah became his sanctuary,
and Israel his domain.
The sea fled at the sight,
the Jordan turned back,
the mountains skipped like rams,
the hills like sheep.
Sea, what makes you flee?
Jordan, why turn back?
Why skip like rams, you mountains?
Why like sheep, you hills?
Tremble, earth, at the coming of the Lord,
at the coming of the God of Jacob,
who turns rock into pool, flint into fountain.
When Israel came out of Egypt,
the House of Jacob from a people of foreign speech,
Judah became his sanctuary,
and Israel his domain.
The sea fled at the sight,
the Jordan turned back,
the mountains skipped like rams,
the hills like sheep.
Sea, what makes you flee?
Jordan, why turn back?
Why skip like rams, you mountains?
Why like sheep, you hills?
Tremble, earth, at the coming of the Lord,
at the coming of the God of Jacob,
who turns rock into pool, flint into fountain.
8. Closing prayer
Jesus, source of life, who comes to cancel Adam’s sentence, in
the Jordan You killed hatred; grant us the peace that is beyond all
thought. Resplendent Word sent by the Father, after You have uprooted the
sins of mortals, come and dissipate the long and sad hours of the night, and by
your baptism, let Your children rise resplendent from the waves of the
Jordan. May the human race clothe itself in white, come out of the waters as
children of God and transform creation into the image of the creator. (From
oriental liturgical “chants”)
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