Another kind of epiphany

Since the third century, the Eastern Church has celebrated the baptism of Jesus as the Epiphany, an event that Western Christians associate with the coming of the Magi. Because the word epiphany means “manifestation or openly appearing,” both feasts—the visit of the Magi and the baptism of Jesus—qualify as epiphanies. Both manifest Jesus’ status as the Christ, King of the Jews, and God’s Son. 

In addition to being a kind of epiphany, Matthew’s account of Jesus’ baptism stands out for another reason. It is distinct from the other synoptic Gospels. Specifically, Matthew relates John’s resistance to offering Jesus baptism while narrating John’s insistence that Jesus should be baptizing him. Matthew likely was addressing some misgivings among believers that Jesus would come and be baptized by John, who was preaching a baptism of repentance and forgiveness. If Jesus was the one the Magi proclaimed, the messianic King of the Jews, he would have no need for this kind of baptism. Jesus allays the concerns of John and of those who might be troubled by his receiving such a baptism. He instructs John to do this so as to fulfill all righteousness. As this baptism takes place, the divine Spirit hovers over Jesus and confirms his identity, as well as the Father’s pleasure with all that has taken place.

This presence of the Spirit emerges as the common theme linking together all three of our readings this week. This Sunday’s first reading is a portion of Isaiah’s prophecy called the “Servant Song.” Written on the heels of Israel’s return from exile in Babylon (ca. 535 BCE), the prophet invites Israel to consider the identity to which God now summons them. “Here is my servant whom I uphold, my chosen one with whom I am pleased, upon whom I have put my spirit” (Is 42:1). In his prophecy, Isaiah notes God’s vision for Israel’s life in the future. The one called to be God’s servant is also the one fortified with the divine Spirit. And what is the servant’s task?  “He shall bring forth justice to the nations” (Is 42:1). Endowed with God’s Spirit, one is enabled to bring about justice. 

In this Sunday’s second reading, Peter addresses the community gathered at Cornelius’ home, recalling for them Jesus’ baptism by John. At that moment, God anointed Jesus with the Holy Spirit to heal and do good to all those oppressed. Further, Peter relates that Jesus was able to do this work because he was outfitted with the divine Spirit, “God was with him.” (Acts 10:38)  

The readings this Sunday call upon us to reflect upon our own baptism. We can reflect on the way that this sacrament defined and secured our identity as Christians. We might remember, though, that it also did more. The outpouring of the Spirit united us with Jesus, enabling us to put on Christ. We have received the Holy Spirit as Jesus did in his own baptism. It is the gift that animates the very essence of what we have become, namely Christ-like. The late great Jesuit Teilhard de Chardin wrote that “Love is the force and imaginative outpouring of the Spirit” (The Grand Option). Thus, like Jesus, the gift of the Spirit also tasks us with works of love, bringing peace, healing, forgiveness, and justice.

Moreover, the gift of the Spirit at baptism is the foundation for the universal call to holiness as described by the document of the Second Vatican Council, Lumen Gentium. This outpouring of the Spirit accentuates the basic equity and unity of all who have become one in Christ. Hence, the Spirit does not merely enable us to imitate Christ but to find ourselves “in Christ.” This conformity with Christ is possible from the moment we receive the gift of the Spirit at our baptism, and it is not a one-time gift. Once given, it keeps on giving. Thus, let us pause in awe and wonder about the Spirit with which we have been gifted.