Is 42:1-4,6-7
Ps 29:1-2, 3-4, 3, 9-10
Acts 10:34-38
Mt 3:13-17
Back in the days of black and white TV the most popular feature on the Art Linkletter show was a segment titled: “Kids Say the Darndest Things.” Truer words have rarely been spoken. Kids do say the darndest things. But they oftentimes get it right.
Several years ago my former resident Nick called. He was laughing. He and his wife Susan had been showing photos of their second daughter's baptism to Sophie, their firstborn who was about three. Sophie was pointing out various participants in the photo taken around the fount: ‘There's mommy. That’s daddy. There's nana and grandpop. That's me.” She then pointed to the white vested white haired priest and asked, “Is that Jesus?” Her parents dissolved into helpless laughter. But, Sophie got it right. She got it right not by confusing the priest with Jesus,--I was that priest and her parents knew better. She got it right by apprehending Jesus’ presence at her sister’s baptism.
In the Church's liturgical year the Baptism of the Lord heralds the end of the Christmas season. Tomorrow we resume ordinary time and green vestments until Ash Wednesday on February 18. Jesus’ baptism marks the beginning of his public ministry. There is no disputing that He was baptized. All four Gospel recount the event. There is the usual variance in the descriptions of the details, but all four gospels describe Jesus’ baptism by John. The importance of Jesus’ baptism does not depend on how it was performed-pouring, total immersion, partial immersion--but on the significance of that baptism. That is where Sophie’s question becomes relevant and theologically sophisticated.
The readings, the Psalm, and the Gospel are all concerned with that significance as well as the meaning of Jesus' baptism.
The majority of first readings during Advent and the Christmas Season come from Isaiah, particularly the section called the Servant Songs. The servant, as described in today’s reading, accomplishes his mission with quiet strength rather than brute force. One commentator notes that the images of a bruised reed and a smoldering wick indicate the servant’s gentle respect for others—and perhaps his awareness of a hint of strength in their weakness.
That describes Jesus' public life. The public life in which he forgave the woman caught in adultery, while admonishing her to sin no more. It was the public life in which Jesus cleansed lepers but wondered why most failed to give thanks. It was the public life in which Jesus harshly confronted the money changers in the Temple with a whip and shouted accusations. It was the life in which Jesus prayed from the cross, “Father, forgive them for they know not what they do."
Peter’s words elaborate Isaiah’s prophecy. But, rather than speaking prophetically, he is speaking historically. After a brief synopsis of Jesus’ baptism and public ministry, he notes that it was possible only because “God was with him. In truth I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him.”
Peter's confident assertion that God shows no partiality is important. Being acceptable to God is not exclusive to the oppressed, acceptability to God is not limited to the poor. That acceptability is not denied to the socially advantaged or the multi-millionaire though many would like it to be. It does not matter if one is economically disadvantaged or beyond wealthy. It is irrelevant if one belongs to the in-crowd or is hopelessly nerdy.
Our economic status, or lack of it, does not make us acceptable to God, nor does our poverty or sense of oppression. We become acceptable to God by how we respond to His goodness and how we respond to His presence in our lives.
The poor, the immigrant, the oppressed are just as capable of sin and evil as the wealthy. And both groups fulfill that potential with consistency. Living in faith is what ultimately matters.
"The voice of the Lord is over the waters
The Lord over the vast waters.
The voice of the Lord is mighty
The voice of the Lord is majestic."
These words from the psalm reflect the Gospel in which we hear God’s voice as Jesus emerges from the water: “This is my beloved Son with whom I am well pleased.” John the Baptist’s role has come to an end. The one whose coming he heralded has arrived. John must now fade into the background.
There are three interpretations of baptism in the New Testament. The first and most obvious is washing. That washing includes forgiveness of sin. But sin was the sole human characteristic Jesus did not share with us. Thus, that interpretation is irrelevant to Jesus’ baptism.
The second understanding is that of dying and rising. Baptism presaged the baptism of blood Jesus was to undergo. For us the waters of baptism symbolize and remind us of dying so as to live again.
The third understanding is that of new birth in the Spirit.
One element unites all three understandings. This is where Sophie proved herself to be a three-year old theologian. In all three understandings of baptism: washing, dying and rising, or new birth in the spirit, Jesus is present. Perhaps He is smiling. He may be looking on with concern and love, rather like Nick and Susan were at their daughters' baptism. Was Jesus’ hand supporting Maya as I anointed her with the oil of catechumens and poured the water of baptism on her head?
The name Sophie means ‘wisdom.’ With the wisdom of the child, who can see around corners and see the faint shadows that are invisible to adult eyes, she showed that she understood this celebration of the Baptism of the Lord.
Jesus, like us in all things but sin, received the waters of baptism. He is present when we receive those same waters. He remains with us forever.
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The photos are a study of a bicycle that was leaning against a stone building in Sevenhill, South Australia. We made our long retreat there during tertianship. I was fascinated by the bike and shot it several times. No need for commentary.
Fr. Jack, SJ, MD
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