The Feast of the Baptism of the Lord

Lectionary: 21

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.”

Saint Matthew's Gospel has no story of Jesus in the temple as a twelve-year old boy. Before his appearance in the Jordan River for baptism, he has not done anything. His first act is to be baptized, following his statement to Saint John, "Allow it now, for thus it is fitting for us to fulfill all righteousness.” Like Joseph, Jesus is a righteous man.

And so the astounding Voice from heaven comes as a heavenly affirmation, a great Amen, to his decision to be baptized like the thousands of sinners who are coming down from Jerusalem. His Father is well pleased with His Son's penance.

Saint John had preferred deference to Jesus' superiority, "I need to be baptized by you, and yet you are coming to me?” Like a priest before a bishop, or a private before a general, the Baptist will stand aside and insist upon the Lord's entitlements. He had been taught this respect for his betters since his childhood. This is the way it is; this is the way it should be.

Jesus comes from a different place. The Gospel of John makes much of that different place as the disciples, Jews, and Pontius Pilate wonder where he comes from. Jesus comes from a God who has given him -- deferred to him -- all authority in heaven and earth.

He is a king, but he is a king who serves.

The Jewish tradition from ancient times had always known that the king should be a shepherd who serves his flock, but they had seen few such pastors. More often they saw rulers who taxed their subjects into poverty to maintain their own privilege and power. Not even the best human systems of governance can avoid that corruption of power. As one official said, "What's the point of having authority if you can't abuse it?"

From the outset Jesus refuses to use his privilege as the Elect of God for his own personal advancement. Notice that these are the first words he speaks in the Gospel. He will be the obedient and Suffering Servant of God.

As the United States and European nations begin the third millennium we're seeing a shift in power. Many see it as "white" people's -- or "white men's" -- loss of authority. The "white race" has enjoyed its status for many centuries, especially since 1492 and the invasion of the western hemisphere. Their light-weight firearms and heavier weapons mounted on ships and wagons asserted a savage dominance over Africans, Asians, Americans, Australians, and Polynesians. "White people" assumed their lordship was a God-given privilege, a "racial superiority" intended since the beginning. The rest of humankind, "colored people," were the "white man's burden."

As the twentieth century fades into the past, we realize that two "World Wars" were fought to establish which race should rule the world. The First was a battle of European empires, more savage than all the religious wars of the past. The Second pitted Nazi "Aryans," and Japanese against English-speaking "whites" and Russians. Nazis openly admired the pseudo-science of eugenics and America's segregation of "white" and "colored" people. American apartheid, born of slavery, set the standard for the victor's prospective empire.

However the genocide of Jews, Romani, disabled people, and certain religious sects revealed the racism at the heart of these wars. Deep into the twenty-first century, as the memories of Shoah fade -- and are denied​ by some -- we find that struggle continues. Many white men, well armed with the "second amendment," are more than eager to defend themselves and their entitlements against people of color. Regarding themselves as victims, they feel no moral constraint to their violence. 

Into this savage arena the Savior comes. Born of Asian Jews, he was never "white." If whites would claim him he will remind them, "he came to his own and his own did not accept him." He comes not to be served but to serve​​​, not to conquer but to be crucified.

Through his death he becomes King; through the surrender of every right, privilege and entitlement his disciples follow in the Savior's footsteps to freedom. Had there been an easier way he would have taken it.

Today, more than ever, we must hear the Gospel of Jesus. True faith finds its security in reconciliation, with its practices of penance, respect for others, dialogue, reparation, and atonement. The Christian regards others as superior to himself. Dominance promises nothing but perpetual insecurity and endless anxiety, which must erupt occasionally in savage killing.
Our hope lies in the footsteps of Jesus.