Christian Art | Jesus is Baptized by John the Baptist
Luke 3: 15-16, 21-22 – The Baptism of the Lord (Year C) (Audio Bible, Spoken Word)
15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire…
21 Now when all the people were baptized, it came to pass, that Jesus also being baptized, and praying, the heaven was opened,
22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
Today’s Bible reading celebrates two complementary affirmations of Jesus’ true identity, of Jesus’ divinity. The first is of John the Baptist, who came to prepare the way toward Jesus, teaching people an initial baptism of repentance, with water, such that they might be initially prepared to receive the Lord. The second is of God the Father and the Holy Spirit, the divine affirmation, that of heaven, the Father’s voice visiting Earth and the Spirit descending, as heaven bows to Earth, the Father to acknowledge His beloved Son as His Own.
John the Baptist acknowledges with joy that he merely heralds the way for an extraordinary transition. John the Baptist uses powerful, figurative language: he baptizes with water; Jesus will baptize with fire and the Holy Ghost. There is symbolism, a baptism with water to signify a confession of sins and the reality soon to come, matched with the complete reality of purging, of cleansing, and indeed the complete restructuring of reality.
The people crowd to listen to John the Baptist. John attracted an enormous multitude, each person longing for a sign of redemption, and hoping that the Messiah might come soon. Jesus emerges in these verses from the peoples’ midst. Jesus is one among many. We know that Jesus and John the Baptist knew each other since before they were born, and it seems probable that Jesus and John spent a lot of time during the first three decades of their life with one another. It is in this context that John the Baptist tells the people that one who follows him is the Messiah, rather as an older brother – though Jesus and John were cousins – might look after the younger, to protect and to nurture and to make sure that the fullness of Jesus’ reality will be seen and known.
With great love, Jesus comes to John to be baptized. The one without sin comes to John to ask that there be signified repentance of sin. We witness Jesus humbly embracing his human nature – that great union, God and man, is affirmed with such humility. Here is a model for us all – to put aside all greatness, how illusory in our case, and to follow our saviour, to submit to a surrender of pomp and show and to humble ourselves, as we hope for forgiveness and admit to God as to ourselves what we truly are.
Jesus’ example guides us. Here then is what happens: the Father’s voice sounds and the Spirit descends. Jesus takes us to this place, where we are baptized in spirit. It is strange that by humbling ourselves in this way we are copying the example of the most high. By stooping so low, we rise so high. We think of this as we renew our baptismal promises.
Jesus prays after his baptism. This teaches us that ‘after baptism, man needs to pray continually in order to enter heaven; for though sins are remitted through Baptism, there still remains the inclination to sin which avails us from within, and also the flesh and the devil which assail us from without.’ St Thomas Aquinas.
Almighty, ever-living God,
when Christ was baptized in the river Jordan
the Holy Spirit came upon him
and your voice proclaimed from heaven: ‘This is my beloved Son.’
Grant that we
who by water and the Spirit are your adopted children,
may continue stedfast in your love.
Through Christ our Lord.
Psalm 55 is a heartfelt and poignant prayer, a cry for divine help in a time of profound distress and betrayal. The psalmist beseeches God to listen to his supplication, expressing deep anguish caused by treachery of enemies and weight of oppression [ … ]
In this moment, Jesus’ prayer is a beautiful example of submission to God’s will. Despite his agony, Jesus chose to surrender his own desires and accept God’s plan for his life. Jesus knew that this was the only way to bring salvation to the world. This act of selflessness is a testament to Jesus’ deep love for humanity [ … ]
YouTube: Ash Wednesday | T.S. Eliot | Audio Christian Poetry | Word Aloud Ash Wednesday, one of T.S. Eliot’s most profound and enigmatic poems, marks a significant transition in his life and work. Written in 1930, it is the first long poem Eliot composed after his conversion to Anglicanism in 1927. The poem, often considered one of Eliot’s masterpieces, delves into themes of faith, redemption, and spiritual struggle. It reflects the poet’s personal journey towards spiritual enlightenment and serves as a testament to his newfound religious beliefs. A reading of Ash Wednesday is an exploration of the poem’s religious, literary, and personal contexts, as of the poem’s complex structure and themes. Religious Context And Symbolism Ash Wednesday is deeply embedded in Christian symbolism and tradition. The title refers to the first day of Lent in the Christian liturgical calendar, a day marked by penance, fasting, and prayer. Ash Wednesday is a time for reflection on mortality and repentance, themes that are intricately woven throughout the poem. Eliot’s conversion to Anglicanism profoundly influenced his writing; ‘Ash Wednesday’ is an expression of spiritual awakening and quest for redemption. The poem is replete with religious imagery and references, drawing on Christian doctrine and scripture. The use of liturgical language, biblical allusions, and references to saints and spiritual figures creates a tapestry of faith that invites readers to contemplate deep spiritual truths with which Eliot is grappling. The repetitive and prayer-like quality of the verses echoes meditative practices of the faithful, in part enabling the contemplative nature of the poem. Literary Influences And Techniques T.S. Eliot was a master of literary allusion and technique, and Ash Wednesday expresses Eliot’s ability to blend various influences into a cohesive whole. The poem reflects the influence of Dante, particularly The Divine Comedy, which Eliot admired for its exploration of spiritual ascent and redemption. Dante’s journey through Hell, Purgatory and Heaven parallels Eliot’s own spiritual journey, and the structure of Ash Wednesday can be seen as a reflection of this pilgrimage. Eliot’s use of fragmented narrative, a hallmark of his earlier work such as The Waste Land, is also present in Ash Wednesday. However, in this poem, the fragmentation serves a different purpose. Instead of depicting the disintegration of modern society, it mirrors the fragmented and often painful process of spiritual rebirth. The disjointed structure reflects the internal struggle of the speaker, who is torn between the pull of worldly desires and the aspiration for divine grace. The poem’s language is rich and varied, combining the lyrical and the obscure, the personal and the universal. Eliot employs a range of poetic forms and devices, including free verse, rhyme and meter, to convey the tumultuous journey of faith. The shifting tone and style reflect the complexities and contradictions inherent in the spiritual quest, capturing moments of doubt, despair, hope, and transcendence. Personal Significance Ash Wednesday is a deeply personal work. Eliot’s conversion to Anglicanism marked a profound shift in his life, providing a sense of purpose and direction that had been missing. The poem can be read as a reflection of Eliot’s own struggles with faith and his efforts to reconcile his intellectual skepticism with his desire for spiritual certainty. Eliot’s personal experiences, including his troubled marriage and professional pressures, also inform the poem. Themes of renunciation and acceptance, sin and redemption, are not merely abstract concepts but lived realities for the poet. This personal dimension adds a layer of intimacy and urgency to the poem, which thereby resonates with readers who have faced their own spiritual crises. Thematic Exploration At its core, Ash Wednesday is a meditation on the possibility of spiritual renewal in a world that often seems devoid of meaning. The poem grapples with the tension between faith and doubt, reflecting the existential struggles of modernity. The poem acknowledges the difficulties of maintaining belief in an age of skepticism but ultimately affirms the possibility of redemption and grace. The central theme of renunciation is explored through imagery of ascension and purification. The speaker’s journey is marked by a series of renunciations, symbolizing the shedding of earthly attachments in pursuit of spiritual truth. This process is neither straightforward nor easy; it involves moments of intense struggle and introspection. Yet, through this arduous journey, the speaker moves closer to a state of spiritual clarity and acceptance. Ash Wednesday | T. S. Eliot Because I do not hope to turn again Because I do not hope Because I do not hope to turn Desiring this man’s gift and that man’s scope I no longer strive to strive towards such things (Why should the agèd eagle stretch its wings?) Why should I mourn The vanished power of the usual reign? Because I do not hope to know The infirm glory of the positive hour Because I do not think Because I know I shall not know The one veritable transitory power Because I cannot drink There, where trees flower, and springs flow, for there is nothing again Because I know that time is always time And place is always and only place And what is actual is actual only for one time And only for one place I rejoice that things are as they are and I renounce the blessèd face And renounce the voice Because I cannot hope to turn again Consequently I rejoice, having to construct something Upon which to rejoice And pray to God to have mercy upon us And pray that I may forget These matters that with myself I too much discuss Too much explain Because I do not hope to turn again Let these words answer For what is done, not to be done again May the judgement not be too heavy upon us Because these wings are no longer wings to fly But merely vans to beat the air The air which is now thoroughly small and dry Smaller and dryer than the will Teach us to care and not to care Teach us to sit still. Pray for us sinners now […]
