The Feast of the Baptism of the Lord

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
 
Additional Information about the Feast of the Baptism of the Lord

“Baptism of Christ”
by Tintoretto, 1540’s

 
Readings for the Feast of the Baptism of the Lord [2]
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary: [4]
 
Reading 1: 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.
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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
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OR
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.”
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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. Peter pondered this vision 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. Peter 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
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Responsorial Psalm: Psalm 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.
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Commentary on Ps 29:1-2, 3-4, 3, 9-10
 
Psalm 29 is a hymn extolling the power of God. These strophes describe the immense power of God in nature. 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
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Gospel: Matthew 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.”
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Commentary on Mt 3:13-17
 
The story of the baptism of Jesus from St. Matthew’s Gospel, while short, is the most complete account of the interaction between Jesus and St. John the Baptist in the Synoptic Gospels. Jesus recognizes the symbolic nature of what the Baptist is doing and tells him, over his objections, to “fulfill all righteousness.”
 
“Jesus puts John’s view of justice in a new light.  In the Old Testament, ‘justice’ meant the attribution of holiness to God and of sinfulness to man. Therefore, the Master could not possibly be baptized by the disciple. The human hand held out in a gesture of forgiveness of the all-pure and holy Head would surely incur horrendous blasphemy. Would it not whither on the spot? But what if the Master himself should request it? Jesus’ petition of baptism somehow fulfills the divine justice abundantly and more meticulously than the traditional assignation of the virtue of guilt.” [6]
 
The event unfolds with Jesus coming up from the water and the Holy Spirit descending. What God says, as reported by St. Matthew, differs slightly from the Gospels of Mark and Luke in that the address takes the form of a proclamation, as opposed to a statement to the Lord himself (“This is my beloved Son,” as opposed to “You are my beloved Son" (Mark 1:11) or (Luke 3:22)).
 
CCC: Mt 3:13-17 535, 1286; Mt 3:13 1223; Mt 3:14-15 608; Mt 3:15 536, 1224; Mt 3:16-17 1224; Mt 3:16 536; Mt 3:16 & par. 701; Mt 3:17 444, 713
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Reflection
 
The baptism of Jesus, like our own baptisms, 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’s 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 story we have heard about the Lord’s humble but miraculous birth to a virgin in Bethlehem was to fulfill the prophecy of his coming. The whole weight of the prophets was thrown behind that starlit birth in a manager. 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. The story continues with details of 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 "substance," "person," or "hypostasis”[7] that is the Holy Spirit he would later leave as a gift, 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 as a gift of new life and a share in God’s creative work 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, in its raw form we cannot see a difference between the metal and the finished product. But when tested, there is strength in that tempered steel not found in it before it passed through the fire. When we received that baptism, the heart that beat within us was strengthened with the Holy Spirit. Just as Christ welcomed the Spirit at his baptism we were given that same gift.
 
Something else happens as well. There is a drowning, sin is washed away. Again, as the impurities of metal are removed during the fabricating process, the soul is washed clean. The sins no longer exist, something new rises out of that water, freed from the nature that allowed Adam and Eve to be deceived by Satan. We are freed from that 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 then offered as a gift to the Son who saved us.
 
Next, we were 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 reborn 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. Whether we were old or young, when we passed through that holy bath we were set upon a new course. Like Jesus, that mission 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 what the journey upon which the Lord embarks is about; that is our mission as well.
 
Pax

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[1] The Homiletic Directory does not provide links for the Baptism of the Lord.  These references are taken from the Catechism of the Catholic Church (United States Catholic Conference, Inc. – Libreris Editrice Vaticana, © 1994), 756.
[2] The picture is “Baptism of Christ” by Tintoretto, 1540’s.
[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, Gospels and Acts (Scepter Publishers, Princeton, NJ, © 2002), 186.
[6] Erasmo Leiva-Merikakis, Fire of Mercy Heart of the Word Volume I (Ignatius Press, San Francisco, CA, © 1996), 130.
[7] CCC 249-256.