On Wednesday, His Grace’s theme is baptism. He says:
‘I’d like to say that, in order to grasp something of the full initial impact of Christian baptism, it’s quite important for us to set aside the passages we have in the Gospels of Jesus’s life before he came to John to be baptized, and so this includes what are referred to as the infancy narratives, in the Gospels of Matthew and of Luke. I think to get the full impact, of just how it might have been, we need to set these later Gospels aside and go all the way back to Mark. I think this is something of the closest echo we’ll get to those first Christian communities who experienced baptism, and how it might have been, as the first Christians discovered Jesus.
‘This is how it happens, this is how it begins: in adulthood. The Gospel tells us:
‘“In those days, Jesus came from Nazareth of Galilee, and he was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him.”
‘Mark’s, without a shadow of a doubt, is the earliest Gospel that has been given to us. The story is only just getting going. There’s no Angel Gabriel. There are no infancy narratives. Mary is unnamed in Mark 3 when she comes, as she sees it, to have a go at rescuing Jesus. The beginning is John the Baptist. It begins in baptism.’
The impression clearly formed is that the Archbishop’s ideas are not mere bookish speculation but, as it were, bucket-and-spade, in the sense of his having visited the place where he thinks it was that Jesus was baptized. He tells us about the place, in the Holy Land, over the Jordan, where there is a confluence, troubled waters, and danger in entering into them. The picture he evokes of broiling surge, plunging deep, a GPS map-point, a trial in ways apart from our sacrament. Where waters churn and threaten to swallow you. And he is convinced it happened there. He is convinced. He relates it to our own baptism:
‘We all know the scene, don’t we? It’s a part of our lives – of who we are as Christians. With the sprinkling of water, and the oil, and the candle. The take-it-for-granted things of Christian life. And that little gathering of people clustered about the font, at the entrance into the church, our first steps, when we have to be carried by others, who all our lives will nurture us, toward the liturgical east of the sanctuary, all of them trying to remember their lines right, who perhaps don’t get to church that often. It’s a very beautiful part of our lives as Christians, where we welcome a new child into our community of faith in Jesus.’
‘Behold the Lamb of God.’ Throughout the Bible, we are called to know and to develop our relationship with the Lamb. It is in Genesis the Lamb is first mentioned, provided by God as a sacrifice to take the place of Isaac. Through the history of Jewish ritual, a lamb is offered in sacrifice, for expiation, reparation, sanctification. The prophets speak of a meek, tame lamb, sheared without opening its mouth. In the Book of Revelation, or Apocalypse, the full meaning of the Lamb will be revealed, as the king, the Spouse, the lamp, the temple, the place of our eternal dwelling. The Lamb spans all history. And John the Baptist has already, in John’s Gospel, recognised and declared Christ as the Lamb of God who will take away the sins of the world [ … ]
The two parables make it clear that Christ intended the newly inaugurated phase of the history of our salvation to be the work of ages. His second coming was not to be an apocalyptic end of the world as we know it in weeks, months or just a few years after that first Easter. The world’s faith would grow with time. Christ’s Church would grow, to encompass the whole world. Christ intended the Gospel be preached to everyone the world over and through all subsequent history [ … ]
Psalm 4 is like a heartfelt chat with God, where someone shares their worries and looks for comfort. Imagine sitting down with a close friend and sharing your troubles – that’s what this psalm is like, but with God [ … ]
