Catechism Links[1]
Baptism of Jesus by John: 438
Baptism of the Holy Spirit compared to John's baptism: 720
Importance of Jesus' Baptism: 536-537, 1223
 |
“Baptism of Christ”
by Bartolomé Esteban Murillo, c. 1655. |
Readings for The Baptism of the
Lord [2]
Readings from the Jerusalem
Bible [3]
Readings and Commentary: [4]
Reading I: Isaiah 42:1-4, 6-7
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.
-------------------------------------------
Commentary on Is 42:1-4, 6-7
This
passage begins what is known as the “First Song of the Servant of the Lord.”
There are three more passages considered by some to be parts of one poem (Isaiah 49:1-6; Isaiah 50:4-7; and Isaiah 52:13—53:12). While
there is some scholarly debate about the original intent of these poems, the
prophetic view sees in these songs a reference to the coming Messiah.
In
this first song, Isaiah’s prediction brings us almost the exact words spoken by
God as Jesus walks out of the Jordan following his baptism: “Here is my servant whom I uphold, my
chosen one with whom I am pleased.” The image of God infusing his
spirit is fulfilled as the Holy Spirit descends in the form of a dove at Jesus’
baptism (Matthew
16:12; Mark
1:10; Luke
3:22). He goes on in v. 2-4 to describe the compassionate and loving
character of the Messiah.
In
v. 6-7, Isaiah focuses on the new covenant established with the people. “The
expression ‘light to the
nations’ (v.6) seems to find an echo in what Jesus says about
his being ‘the light of the
world’ (John
8:12; 9:5) and also
in the Benedictus of
Zechariah (Luke 1:78-79). There is
an evocation of v.7 in Jesus’ reply to the messengers from John the Baptist who
ask him whether he is ‘he who is to come’ (cf. Matthew 11:4-6; Luke 7:18-22); […] And
so St. Justin will say commenting on vv. 6-7: ‘Everything that is said here, my
friends, refers to Christ and to the peoples who have been enlightened by his
presence.’ (Dialogus cum
Tryphone, 122, 2)” [5]
CCC: Is
42:1-9 713; Is 42:1 536, 555; Is 42:3 580; Is 42:6 580
-------------------------------------------
Or: Isaiah 40:1-5, 9-11
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.
-------------------------------------------
Commentary on Is 40:1-5, 9-11
This
passage from Isaiah provides the first prophetic vision of John the Baptist: “A
voice cries out: In the desert prepare the way of the LORD! Make straight in
the wasteland a highway for our God” (see Matthew 3:3 which
quotes this passage). Isaiah's prophecy then announces the coming of the
Messiah and what a blessing he will be to the people. It uses language similar
to that spoken by God as Jesus walks out of the Jordan following his baptism.
He goes on in the first paragraph to describe the compassionate and loving
character of the Messiah who is to come. In the second paragraph the prophet
focuses on the new covenant that will be established with the people with the
advent of the Messiah.
CCC: Is 40:1-3 719; Is 40:11 754
-------------------------------------------
Responsorial Psalm: Psalm 29:1-2, 3-4, 3, 9-10 [6]
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.
-------------------------------------------
Commentary on Ps 29:1-2, 3-4, 3, 9-10
Psalm
29 is a hymn extolling the power of God. In these strophes the immense power of
God in nature is described. His majesty encompasses the earth (“enthroned
above the flood”) and his kingship is established over all the earth,
forever. This psalm selection focuses our attention on the baptismal font
as it addresses water, the symbol and source of life, in two of the three
strophes.
CCC: Ps 29:2 2143
-------------------------------------------
Or: Psalm 104:1b-2, 3-4, 24-25, 27-28, 29-30
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.
-------------------------------------------
Commentary on Ps 104:1b-2, 3-4, 24-25, 27-28,
29-30
Psalm
104 is a hymn of praise. Called one of the most remarkable songs in the
psalter, it praises God for his great works and omnipotent power over all
creation. There is a striking reference to rebirth in God whose Holy Spirit is
a creative force with: “When you send forth your spirit, they are created,
and you renew the face of the earth,” which many will recognize from the
common Prayer to the Holy Spirit.
CCC: Ps 104 288; Ps 104:24 295; Ps 104:27 2828; Ps 104:30 292, 703
-------------------------------------------
Reading II: Acts 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.”
-------------------------------------------
Commentary on Acts 10:34-38
In
this selection from Acts, Peter is speaking in the house of Cornelius following
the vision he was given showing him that nothing God created should be
considered profane. This was pondered by Peter because it challenged the
precepts of Jewish dietary laws and laws forbidding contact with Gentiles at
certain times. It expands the invitation to salvation saying that God is for
everyone, not just the Israelites. He then launches into the Good News which he
starts with a description of the baptism of the Lord and how the Holy Spirit
descended. The passage concludes with Peter saying his mission is to
reveal God’s love in his healing ministry.
CCC:
Acts 10:35 761; Acts 10:38 438, 453, 486, 1289
-------------------------------------------
Or: Titus 2:11-14; 3:4-7
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.
-------------------------------------------
Commentary on Ti 2:11-14; 3:4-7
The
letter to Titus speaks to the message he is to take to the Cretans. The first
verses (11-14) are almost a hymn of praise, blessing God for his gift of
salvation. We hear a prayer-like request for the moral strength to live the
convictions and communal values St. Paul enjoined upon the community earlier
(v. 1-11). The passage continues, in the third chapter, speaking about the
gifts we are given as a consequence of baptism, and how our baptism is linked
to Jesus' sacrifice. Baptism provides access to salvation, and all are cleansed
(justified) by it.
CCC: Ti 2:12 1809; Ti 2:13 449, 1041, 1130, 1404, 2760, 2818; Ti
2:14 802; Ti 3:5 1215; Ti 3:6-7 1817
-------------------------------------------
Gospel: Luke 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.”
-------------------------------------------
Commentary on Lk 3:15-16, 21-22
St.
Luke’s description of the Baptism of the Lord begins with a disclaimer by the
Baptist himself. Prophetic literature speaks of the return of Elijah as a
forerunner to the Messiah (Malachi 3:19-24) and the
description of the Baptist’s demeanor and appearance closely match that of
Elijah (see 2
Kings 1:8 vs. Matthew 3:4). In this
passage, St. John the Baptist emphatically denies he is the Messiah but
identifies “one mightier” who will bear that title.
The
story from Luke emphasizes the impact St. John the Baptist had on King Herod.
His prediction with its predicted punishments (in v. 17-20) puts St. John in
prison. This selection picks up the person of Jesus as God identifies him
specifically as his “beloved Son.” This image is consistent with the
other Synoptic Gospels (Matthew 3:13-17; Mark 1:7-11).
CCC: Lk 3:16 696; Lk 3:21 608, 2600; Lk 3:22 536
-------------------------------------------
Reflection:
As we consider this event
which marks the end of the Christian celebration of the Nativity of the Lord,
let us consider what Jesus’ baptism meant to the Lord himself.
“That
more powerful One, whom John has declared to be the cosmic Winnower coming
after him to baptize with the Holy Spirit and fire, himself comes to request
John’s inferior and symbolic baptism of water. The one to whom man’s mind and
heart must turn in a gesture of repentance himself teaches man that gesture by
submitting to his own minister. He who is the living Kingdom of God in his own
person puts on the penitential garb and recites prayers of contrition for our
own sinful flesh, which is now his own. He lays aside his glory on the banks of
the Jordan and, for the sake of man, prefers nakedness and the chill of muddy
waters in the desert to the adoration of the angelic orders.” [7]
The Baptism of Jesus, like
our own baptism, marks a beginning and an end. For the Lord, it is the end of
his preparation. He was born to a task. His self-imposed incarnation was for a
purpose: he was to reveal God, who is love, to all creation. All that we have
been talking and hearing about since the Nativity of the Lord a few short weeks
ago has pointed to this moment.
The stories we have heard
about the Lord’s humble but miraculous birth to a virgin in Bethlehem, were to
fulfill the prophecy of his coming. The whole weight of the prophets was thrown
behind that starlit birth in a manger. The world’s anticipation was recognized
as the magi came bearing gifts. It was not just to the Jews that the Light came
into the world, but to the whole of mankind.
In Scripture during those
days immediately following the angelic proclamation that the Prince of Peace
had come to us, we heard how his father, St. Joseph, listened to those heavenly
messengers and fled to Egypt with Mary, the Mother of God, and their new son.
Scripture told us how Herod’s plot to stop God’s plan was foiled through the
cries of the first martyrs, the Holy Innocents.
Those early years of the
Lord’s life were not shared with us. He comes to the baptismal bath now as a
man of thirty, prepared to take up the mantle of the Messiah. He submits to the
symbolic bath of St. John the Baptist, his cousin, and emerges, at once crowned
with the Holy Spirit. Now joined with the Paraclete which he will leave us, the
beginning is at an end and the work of the Lord is at hand.
For us too, the gift of new
life in baptism was both an end and a beginning. We were given by God as a gift
of new life to our parents. If we were baptized, as most of us were, as
infants, our parents stood up in front of the faith community to which they
belonged and promised, as our proxies, in our place, that the faith we share
would be the faith of their child.
We were brought to that bath
as human children and came out of it changed, altered in essence. Like a piece
of steel that is tempered in fire, there is no apparent difference between the
tempered and untempered. But when
tested, there is strength in that tempered steel not found in it before it
passed through the fire. When we received baptism, the heart that beat within
us was strengthened with the Holy Spirit. Just as with Christ, the Holy Spirit
came to him at his baptism, we were given that same gift.
Something else happens as
well. There is a drowning. Sin is washed
away; again, like the impurities of metal are removed during the forging
process, the soul is washed clean. The sins no longer exist. Something new rises
out of that water, freed from the fallen nature that allowed Eve to be deceived
by Satan, freed from the fallen nature of disobedience to the Father. The old
self dies in that bath, drowned in the love of God for his children.
Once transformed in the
waters of baptism, we were anointed with Holy Chrism. Upon our crowns was
placed that sacred oil which set us aside now as something holy, something of
God. Changed in character, we were now offered as a gift to the Son who saved us.
We were then presented with
the Light of Christ from the New Fire
of the Easter Candle and clothed in a white garment making us as new creations,
now in Christ.
For those of us baptized as
infants we do not remember the event that opened the gates of heaven for us.
For those of us lucky enough to have been made new later in life, those effects
were no doubt felt as they occurred. Old or young, when we went through that
holy sacrament we were set on a new course. Like Jesus, that mission to
proclaim the Gospel was placed before us and we are called to follow his
example.
Today as we celebrate the
Feast of the Baptism of the Lord, we are reminded of our own call to holiness.
In Jesus’ life, this event marked a new beginning. We now embark upon our own
continued journey. As we reflect upon our lives to this point, we are called
once more to ask ourselves if we have done what God has called us to do. We are
called, as a holy people, set aside for Christ, to take up the message given by
the angels at the Lord’s birth. We are called, as the adopted sons and
daughters of God, to bring that message of love and peace to all we meet. That
is the journey upon which the Lord embarks; that is our mission as well.
Pax
[1]
Catechism of the Catholic Church, © 1994, United States Catholic Conference,
Inc. – Libreris Editrice Vaticana, p. 756.
[2]
The picture is “Baptism of Christ” by Bartolomé Esteban Murillo, c. 1655.
[3]
S.S. Commemoratio[4]
The readings are taken from the New American Bible, with the exception of the
psalm and its response which were developed by the International Committee for
English in Liturgy (ICEL). This republication is not authorized by USCCB and is
for private use only.
[5]
The Navarre Bible: “Major Prophets,” Scepter Publishers, Princeton, NJ, © 2002,
p.60.
[6]
This option is offered by the USCCB but is not present for this solemnity in
the Lectionary for Mass.
[7]
Fire of Mercy Heart of the Word Volume I, Erasmo Leiva-Merikakis, Ignatius
Press, San Francisco, CA, © 1996 p. 124.
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