Tag: Baptism

Goin’ Old School: Baptism of Jesus

Goin’ Old School: Baptism of Jesus

Narrative Lectionary Reflection

January 13, 2019

Reflection

baptismal-font-116878_1280

Today’s passage reminds us that baptism isn’t all sweetness and light.  God wants people to live changed lives and when John baptizes these people, they are saying they will live a changed life. Baptism is a wonderful experience, but it’s also asking God to come into our lives and God wants it all.

John talks about the coming of Jesus as the One who will baptize with the Holy Spirit and with fire.  That’s important to remember because too often, people see John as an old fashioned prophet who instilled fear while Jesus was all about love.  Nope.  Look at Matthew chapter 23 sometime.  Jesus calls the religious leaders…a brood of vipers. 

Matthew 4:17 has Jesus beginning his ministry by saying “Change your hearts and lives! Here comes the kingdom of heaven!” (Common English Bible) Matthew 11:21 issues woes for the towns that refused to repent:

How terrible it will be for you, Chorazin! How terrible it will be for you, Bethsaida! For if the miracles done among you had been done in Tyre and Sidon, they would have changed their hearts and lives and put on funeral clothes and ashes a long time ago.

-Common English Bible

So Jesus and John were not saying different things, they were preaching the same message; asking people to change their lives.

Our baptism is a reminder that we are loved by God and there is nothing we can do about that. In gratitude, we go from these walls to serve others: our neighbors and strangers in need.

It was Alexander Campbell, one of the founders of the Disciples of Christ, summed up what baptism is. He said, “baptism is sort of an embodiment of the gospel and solemn expression of it all in a single act. In baptism, we are passive in everything but giving our consent. We are buried and raised by another. Hence, in no view of baptism can it be called a good work.”

Many traditions including Lutherans, Catholic and Anglican have Easter Vigil. People gather on the Saturday before Easter and hear the salvation story from the Creation to Jesus’ resurrection. At some point during the service, the pastor takes a tree branch and puts in the baptismal font. He or she then will throw the water into the congregation, telling them: “remember your baptism and be thankful.”

Now, it’s a little hard for the traditions to remember their baptisms since they practice infant baptism, but that’s not what the pastor means. What it means is to remember that it was at these waters that a person became part of God’s family and that God loves cares.  Remember that baptism and repentance means your world has changed.

Peter Morgan, the past head of the Disciples Historical society said this about baptism: “We rose from the water to manifest the presence of Christ. We are the laos, the people of God born from the water of baptism into a sacramental ministry, manifesting the presence of Christ.”

This is an excerpt from a Bible Study from the Chronicles of God series. You can learn more by going to the Chronicles of God website.

Dennis Sanders is the Pastor at First Christian Church of St. Paul in Mahtomedi, Minnesota. He’s written for various outlets including Christian Century.

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Be Not Afraid. You Are Mine – Lectionary Reflection for Baptism of Jesus Sunday (Isaiah 43)

Baptism of Jesus – Jacopo Tinteretto (Cleveland Museum of Art)
Isaiah 43:1-7 New Revised Standard Version (NRSV)
 
43 But now thus says the Lord,
he who created you, O Jacob,
he who formed you, O Israel:
Do not fear, for I have redeemed you;
I have called you by name, you are mine.
When you pass through the waters, I will be with you;
and through the rivers, they shall not overwhelm you;
when you walk through fire you shall not be burned,
and the flame shall not consume you.
For I am the Lord your God,
the Holy One of Israel, your Savior.
I give Egypt as your ransom,
Ethiopia and Seba in exchange for you.
Because you are precious in my sight,
and honored, and I love you,
I give people in return for you,
nations in exchange for your life.
Do not fear, for I am with you;
I will bring your offspring from the east,
and from the west I will gather you;
I will say to the north, “Give them up,”
and to the south, “Do not withhold;
bring my sons from far away
and my daughters from the end of the earth—
everyone who is called by my name,
whom I created for my glory,
whom I formed and made.”
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                This is Baptism of Jesus Sunday, a day on which we remember that Jesus came to the Jordan, was baptized by John, and in some form or another, heard God speak from the cloud, declaring of him: “You are my son, the Beloved, with you I am well pleased!” (Lk. 3: 21-22). In other words, “I have called you by name, you are mine!” This the word revealed to us by the exilic prophet we call Second Isaiah. The word here in this reading is addressed to exiles, who may be wondering whether God has forgotten them. The answer we hear from the prophet is no, God has not forgotten. Israel is God’s creation. God will redeem. So, be not afraid because you belong to me! 
 
                Other than a reference to passing through the waters, hoping the rivers will not overwhelm them, there is little that ties the text to baptismal waters. It might seem as if this is a reference to the Exodus, which gets connected to baptism on occasion, but there is little evidence here that Isaiah is thinking of the crossing of the sea. Nevertheless, maybe there is more here than meets the eye. Maybe it’s not the reference to water itself that represents baptism, but rather the claim made by God on the people. Consider that on the day of Jesus’ baptism, God made a claim on him. God called Jesus in baptism to fulfill his purpose as God’s son, the beloved. Is not the same true for our baptisms? Do we not receive a new identity as a member of God’s family in Christ?
When it comes to baptism, I’m a “believer’s baptism” adherent. Although I was baptized as an infant, during my teen years I was rebaptized. As I grow older, and hopefully wiser, I wonder whether or not God’s claim was first placed upon me as an infant, when I was baptized at St. Luke’s of the Mountains in LaCrescenta, California. That may well be, but to make sure it took, I redid my baptism in a creek at a summer camp. While I didn’t hear the voice of God speaking to me in either circumstance, I believe that in baptism God makes a claim on us, redeeming us, and making us part of the family. So again, what word does Isaiah have to say to us on this particular Sunday?
Contextually, these verses speak of a change of situation. Judah, otherwise known as Israel, has returned home from exile. The word the people hear as they experience this change of situation is “Do not fear.” That is because God has called them by name, declaring “you are mine.” (vs. 1). This is where the waters come in, along with fire. Both water and fire suggest dangers faced by the people, whether literal or metaphorical. Don’t be afraid when faced with flood and fire, for I am with you. I love you. I will not abandon you. I have ransomed you. This word ransom appears in the Gospel of Mark (Mk. 10:45) in connection with Jesus’ impending death on the cross. Here in Isaiah, the ransom involves Egypt, Ethiopia, and Seba. The context is likely the defeat of Egypt by Cyrus the Persian king, that allowed the exiles to return home. In the context of the Gospels, Peter Stuhlmacher suggests that “Jesus was prepared to perform a ‘substitution of existence’ for Israel, or more precisely for the ungodly who were supposed to be handed over for Israel’s salvation in the final judgment” [Stuhlmacher, Biblical Theology of the New Testament, pp. 148-149]. In whatever we understand the nature of this ransom, it is clear that in the life, death, and resurrection of Jesus, a way through the water and fire has been provided, so that we might find a place to reside, and therefore move beyond the life of fear.  
 
If this is the word that emerges from Isaiah today, what is it that causes fear in our lives so that we need a word of assurance? I look around at the world in which I live. There are many challenges facing us. There is political dysfunction in the United States. Authoritarianism is on the rise globally. Climate change is becoming a matter of great worry. Then there is the challenge of migration, often due to violence in the homelands of those who are on the move. There is good reason to be afraid. Yet, in the midst of these challenges, we hear a word from the prophet: “Do not be afraid.” Having said this, the prophet is not saying that there is nothing to be afraid of, only that God has made a claim on us. Hearing this word of assurance doesn’t mean we ignore the challenges of the day. In fact, we should name them. We should get them out in the open, so that they can be addressed.
Returning to our context, which is Baptism of Jesus Sunday, we hear this word from Isaiah. So, as we hear these words, we ask how Jesus’ baptism, and with it his call, inform our own self-understanding? How might his baptism support us as we face the fear-producing challenges of the day?  David Schlafer writes:

On this day, it is worth noting that he who went through fire and water for us began his ministry in a baptism of blessing—being named as cherished by the one from whom he came. The Gospel writer employs Isaiah’s words to describe, not the inoculation of Jesus from all possible fears, but the available antidote to them. For those “named as Christ’s own forever” in baptism on this day, in the presence of a faith family all bearing God’s name, this can be a tangible act of being identified and strengthened for going “through” fear.   [Connections, p. 164].

In his baptism, God declared Jesus to be God’s son the beloved. In our baptisms we too are embraced by God, drawn into the family, so that we might walk together, encouraging one another, knowing that Jesus, the beloved Son of God, is the Suffering Servant who has ransomed us through his own death, walks with us through water and fire. We need not fear, for we have been called in the name of Jesus, and therefore, in Christ, having been baptized, we have heard the voice of God say to us: “You are mine!”  Indeed, we have been created for God’s glory.  

 

Robert Cornwall is the Pastor of Central Woodward Christian Church in Troy, Michigan. He holds the Ph.D. in Historical Theology from Fuller Theological Seminary. He is the author of a number of books including Out of the Office (Energion, 2017), Marriage in Interesting Times (Energion, 2016), and Freedom in Covenant (Wipf and Stock, 2015) and blogs at Ponderings on a Faith Journey.

 

Boundary-Breaking Spirit – Lectionary Reflection for Easter 6B (Acts 10)

Acts 10:44-48  New Revised Standard Version (NRSV)

44 While Peter was still speaking, the Holy Spirit fell upon all who heard the word. 45 The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, 46 for they heard them speaking in tongues and extolling God. Then Peter said, 47 “Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?” 48 So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days.

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                The full story of Peter’s encounter with Cornelius, and his household, unfolds over two chapters of the book of Acts. We have been given just a snippet of that story by the Revised Common Lectionary, but this snippet is powerful. It is a reminder that the one who pours out the Spirit on the church is the initiator of mission, not us. It is also a reminder that the Spirit of God is in the business of breaking through barriers and boundaries, whether religious, cultural, or social. Standing in the center of the story that lies before us is the Spirit of God, who fills a Gentile household, giving to each of them something that had been given to Peter and his community on the day of Pentecost. That would be the gifting of tongues, which in this case becomes a sign of inclusion. Where there was once a barrier separating Jew and Gentile, the Spirit broke through and set the stage for what was to come.

Continue reading “Boundary-Breaking Spirit – Lectionary Reflection for Easter 6B (Acts 10)”

Water! Baptism! Time to Rejoice! — Lectionary Reflection for Easter 5B

Water! Baptism! Time to Rejoice! — Lectionary Reflection for Easter 5B

Acts 8:26-40 New Revised Standard Version (NRSV)

26 Then an angel of the Lord said to Philip, “Get up and go toward the south to the road that goes down from Jerusalem to Gaza.” (This is a wilderness road.) 27 So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship 28 and was returning home; seated in his chariot, he was reading the prophet Isaiah. 29 Then the Spirit said to Philip, “Go over to this chariot and join it.” 30 So Philip ran up to it and heard him reading the prophet Isaiah. He asked, “Do you understand what you are reading?” 31 He replied, “How can I, unless someone guides me?” And he invited Philip to get in and sit beside him. 32 Now the passage of the scripture that he was reading was this:

“Like a sheep he was led to the slaughter,
and like a lamb silent before its shearer,
so he does not open his mouth.
33 In his humiliation justice was denied him.
Who can describe his generation?
For his life is taken away from the earth.”

34 The eunuch asked Philip, “About whom, may I ask you, does the prophet say this, about himself or about someone else?” 35 Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus. 36 As they were going along the road, they came to some water; and the eunuch said, “Look, here is water! What is to prevent me from being baptized?” 38 He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him. 39 When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more, and went on his way rejoicing. 40 But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea.

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Here lies one of the most unique passages in scripture. It involves two primary characters—Philip, one of the Seven called by the church to serve tables (Acts 6) and the Ethiopian Eunuch, who is traveling home from Jerusalem by way of the road leading from Jerusalem to Gaza (most likely to pick up a ship that would transport him toward home). There is also an angel of God, who sets up a meeting between these two men. Standing behind this encounter is the church’s mission statement found in Acts 1:8. In that verse Jesus tells his followers that when the Spirit comes, they will bear witness to him beginning in Jerusalem, and from there to Judea and Samaria, and then to the ends of the earth. Philip has already participated in that expansion by preaching in Samaria, in what was the first outreach of the early church beyond the original core Jewish audience. Now, with this encounter, it appears that the expansion continues, with Ethiopia being opened up to the message of the gospel. But not only that, but there is a word of inclusion of one who had been excluded or at least marginalized.

It would appear that Philip was still in Samaria when the angel appeared to him and directed him to go down to the road leading from Jerusalem to Gaza. The angel doesn’t tell him what to do or who he would meet. The word is simply go down to the road, and he follows the lead of the angel. Low and behold, when he arrives at the road he hears a man reading the scriptures while riding in a chariot. As for the man in the chariot, we quickly learn that he is Ethiopian, a royal official (apparently, he is the head of the department of the treasury), and he is a eunuch. This latter fact is central to understanding the story. He serves the Queen, the Candace, and being a eunuch, he is trustworthy (see the book of Esther for the role of eunuchs in a royal administration). While he is a trusted official, he is also excluded from the worship of Israel. We’re told that he was returning from Jerusalem, where he had gone to worship, but that would have been difficult since, according to Leviticus he would have been excluded from the Temple (Lev. 21:20).

While he might not have been welcomed into the circle of worshipers, he was a student of scripture. We’re not told if he was of Jewish background, a convert, or a God-fearer. Whatever his religious location, in this moment in time he is reading from Isaiah. The passage has messianic implications. In fact, when Philip flags him down and gets in the chariot, the Ethiopian asks Philip about the identity of the one spoken of in the prophecy—is it the prophet or another? That gives Philip the opening he needs to share the gospel. What all he says is not written down. What is noted is that the Ethiopian responded positively to the explanation and went on to ask whether he could be baptized. After all, there was a pool of water by the side of the road. What prevents him from being baptized? Philip, who had already baptized Samaritans, without authorization, can’t see why he should withhold the water in this case. So, they get out of the chariot, go down to the pool, and Philip baptizes him. As soon as the man comes out of the water, the Spirit snatches Philip away, delivering him to another area needing evangelizing.

The reading opens up a number of questions, including the question of who authorizes baptism. It’s not in Philip’s job description, which involves table service. But Philip has a bigger sense of call, and his ministry is affirmed by the Spirit. How do you say no to the Spirit of God? Then there is the status of the Eunuch. We know something about the barriers to his inclusion, but that doesn’t appear to be a problem here. Philip doesn’t seem to care. He just shares the good news, and when the request for baptism comes, he goes for it. There is here an immediacy to the sacramental act that many of us might be uncomfortable with. It’s true that over time, the churches moved from immediate baptism to prolonged instruction prior to baptism. I don’t know if either is the correct method, but at least in the New Testament baptism accompanies profession of faith rather quickly.

Perhaps the message here concerns the work of the Holy Spirit, who in Acts seems intent on pushing boundaries. It’s not that there are no rules or rites of inclusion, but they are not as narrowly drawn. Better yet, they are expansive. They force a person to fit a particular set of cultural expectations, even as one experiences a change in identity. That is, the man remains an Ethiopian and a eunuch, but through his baptism into Christ, he becomes a new creation. That which had once defined him spiritually no longer does.

We as church are often content to remain within our circles of comfort. We tend to sit in the same pew; sit with the same people at coffee hour; talk with the same people after church. We don’t mean to snub the new-comer, we’re just comfortable with our context. The Spirit of God, however, has an uncanny ability to upset our comfort zones. With the case of this encounter, Willie James Jennings notes that this is a “story of divine compulsion.” In other words, Philip doesn’t initiate the encounter, God does. Jennings writes further: “The Spirit is driving a disciple where the disciple would not have ordinarily gone and creating a meting that without divine desire would not have happened. This holy intentionality sets the stage for a new possibility of interaction and relationship” [Acts: Belief, p. 87]. In Jennings reading of Acts, he reminds us that in the history of the church, too often we have combined the invitation to discipleship with a vision of “civilization” that has nothing to do with the Gospel. So, here in this story, we have an invitation to celebrate our differences, knowing that realm of God is a diverse realm, and through the Spirit’s work, we are brought into relationship with each other.

As we hear this story of a divinely set up encounter between a follower of Jesus and seeker of God, we are invited, in my reading, to enter the lives of others, people who are different. We enter their lives, sharing the good news of Jesus, but without expecting them to become “just like me.” But, together, in our differences and diversity, we move toward the realm of God, each being transformed by the Spirit (not by any cultural visions). In the case of the Ethiopian Eunuch, the differences include ethnicity and sexual identity. These are not changed by the encounter, but the heart of this man is drawn toward Jesus, into whose life he is baptized. From there he rejoices in his encounter with Jesus.

Without any further ado, Philip is caught up by the Spirit and deposited at Azotus, where he begins preaching again as he journeys toward Caesarea. As for the Ethiopian, nothing more is said. One can assume that he returned to Ethiopia, where like so many others in Luke-Acts, he shared the good news. While Christianity was officially established in the fourth century CE, could a see have been planted much earlier, all because of a Spirit led encounter?

10646937_10204043191333252_4540780665023444969_nRobert Cornwall is the Pastor of Central Woodward Christian Church in Troy, Michigan. He holds the Ph.D. in Historical Theology from Fuller Theological Seminary. He is the author of a number of books including Out of the Office (Energion, 2017), Marriage in Interesting Times (Energion, 2016), and Freedom in Covenant (Wipf and Stock, 2015) and blogs at Ponderings on a Faith Journey.