The feast of the Baptism of the Lord is of relatively recent origin in the Roman Church, and its Liturgy of the Word is still tentative in the sense that of the three series of biblical texts prescribed (Years A, B, C.) the first two readings of Year A can be used each year. However, it is important not to have too narrow a view of the mystery. This will happen if we limit ourselves to the fact that Jesus submitted himself to the baptismal rite that John the Baptist practiced in the waters of the Jordan. Each of the four Gospels has transmitted some recollection of what happened. Matthew recounts in detail; Mark and Luke are content to merely mention it. John does not speak explicitly of the baptism but only of the Baptist’s attesting that he had seen the Spirit descend on Jesus, “the chosen one of God.” Such is the unity of the Gospels that it is likely we remember a mixture of all four Gospels as one story. All three synoptic Gospels have in common their corroboration that the Spirit came over Jesus, and that a voice was heard. The event is therefore a theophany that happened on the occasion of Jesus’ baptism. This explains why the Eastern Church celebrates the Baptism of the Lord on Epiphany, for it was the manifestation of his status as the chosen one, the Son of God. In the Latin Church, the feast of the Baptism of the Lord has the same focus, as the entrance and communion antiphons which clearly state:
“After the Lord was baptised, the heavens were opened and the Spirit descended upon him like a dove. And the voice of the Father thundered; This is my beloved Son, with whom I am well pleased.” (Entrance antiphon)
“Behold the One of whom John said: I have seen and testified that this is the Son of God .(Communion antiphon)
Yet one cannot disassociate the baptism of Jesus from that which he himself instituted in order to be given to those who believe in him. Not only because of the similarity of the rites, but because of the witness of the Baptist reported by the fourth. Gospel:
“The one who sent me to baptise with water told me,’When you see the Spirit descend and rest on someone, it is he who is to baptise with the Holy Spirit.” (Jn 1:33-34)
In fact, as the Preface tells us, the liturgy places Christian baptism in the perspective of the divine manifestation that took place upon the baptism of Jesus by John. “……You celebrated your new gift of baptism by signs and wonders at the Jordan. Your voice was heard from heaven to awaken faith in the presence among us of the Word made man. Your Spirit was seen as a dove, revealing Jesus as your servant, and anointing him with joy as the Christ………” (Preface)
“Almighty, eternal God, when the Spirit descended upon Jesus at his baptism in the Jordan , you revealed him as your own beloved Son. Keep us your children born of water and the Spirit, faithful to our calling.” (Opening Prayer 1)
As the manifestation — epiphany— of the Lord, the baptism of Jesus proclaims the baptism that elevates believers to the status of sons and daughters of God. It is a salvation event, a mystery and not an anniversary, that the last liturgy of the Christmas season celebrates. A mystery that must be meditated upon and lived in the light of the Scriptures, both of the Old Testament and the New.
The first reading is the beginning of “The Book of Consolation,” (Is 40:1-5,9-11) What marvellous good news! God, the Lord God, comes. He is here. He brings his people pardon and liberation. He arises like a victorious but peaceable king. He leads like a shepherd guiding his flock. He gathers the lambs to his bosom. He take special care of the weak ones. His coming inaugurates an era of grace and peace. One is reminded here of the other prophecy Isaiah — “The Spirit of the Lord… has sent me to bring glad tidings to the lowly.” (Is 61:1) — about which Jesus Himself says: “Today this scripture passage is fulfilled in your hearing.” (Lk 4:14-21) “Today”: the occasion of this feast of the Baptism of the Lord, when the Lord Jesus came to the banks of the Jordan and was henceforth elevated into the glory of the Father, assembles his faithful ones, who follow him in song: “Bless the Lord, my soul! Lord God, how great you are…..You are clothed with majesty and honour, wrapped in light as with a cloak.”
It is striking how the evangelists, without contradicting each other, report the same event with nuances that give a particular character to each account. Such is the case with the story of the Lord’s Baptism. Luke’s account contrasts sharply with Matthews and Mark’s. Luke has spoken at length about the announcement of John’s birth and then of his youth. He has told us of his coming into the region of the Jordan and his preaching. He shows him now in the midst of a people “full of anticipation” who ask if he is not the Messiah. John, not unaware of these unasked questions, addresses himself to all of them: “I am baptising you in water, but there is one to come who is mightier than I, and I am not fit to loosen his sandal strap. He will baptise you in the Holy Spirit and in fire.” (Lk 3:15-16) In the framework of this days celebration, there is no room to dwell on what John means by baptism “In the Holy Spirit and fire.” Instead, we retain his witness concerning the one who comes, the one who is “mightier” than he. Above all, we will note that Luke insists on the fact that Jesus’ manifestation takes place in the midst of a people reaching toward the epiphany of the Messiah.
The second remarkable thing in Lukes Gospel is that the theophany is not tied to Jesus’ baptism, but to his prayer. Jesus came to be baptised “when all the people were baptised,” incognito, so to speak, in the midst of the people who were coming to John. In the biblical tradition, prayer precedes divine revelation. According to Luke, it is connected to the gift of the Spirit and occupies an important place in the life of Jesus. Consequently, we can understand why the evangelist attaches the divine intervention of which Jesus will be the beneficiary not to his baptism in the Jordan but to the prayer that he made “after having been baptised.”
In Lukes Gospel, the trappings of revelation which are somewhat unwieldy in Matthew and Mark, have disappeared. Everything is extremely simple, as in the celebration of a sacrament where liturgical simplicity is a virtue. Jesus Himself is said to be “anointed” by the Spirit. He receives it here under a sacramental form. The Spirit descends on him “in visible form.” A declarative voice is heard “You are my beloved Son. With. You I am well pleased.” Immediately thereafter, Luke has inserted the ”genealogy” of Jesus, “son of Adam, Son of God.” Peter, on the day of Pentecost, will proclaim: “God has made both Lord and Messiah this Jesus whom you crucified” (Acts 2:36). In other words, the meaning of the inaugural investiture of Jesus is fully understood in the light of the paschal experience. But it is not with this Easter faith that Christians celebrate the mystery today? One could speak of a “Pentecost for Jesus” that took place after his baptism, “at prayer.” In fact, it is also when the disciples were at prayer that the Spirit came upon them in material form: “Tongues as of fire appeared which parted and came to rest on each of them.” (Acts 1:14,2:3) The Messianic investiture of Jesus, consecrated and anointed by the Spirit does not have to do only with his ministry, therefore, but also with his presence in today’s Church and world. However carefully prepared we think we are, we must enter into this celebration with a sufficiently free and festive spirit in order to be ready to receive the new, indeed the unforeseen, which the liturgy offers. Through our Lord’s Baptism in the Jordan “for righteousness sake” we will receive in turn that very special gift given by God — our own baptism — where we will be washed with the waters and endowed with the Spirit — where we will become children of God — brothers and sisters in Christ. A people of God, eager to do what is right.
“A voice came from heaven, ‘You are my Son, the Beloved; my favour rests on you.’”
HAPPY FEAST!