Baptism of the Lord

Is 55,1-11; Song. Is 12,2-6; 1Jn 5,1-9; Mk 1,7-11

With the episode of the baptism in the Jordan we are faced with another manifestation of Jesus. The scene is introduced in a very simple way by Mark. First of all, it highlights that Jesus comes from Nazareth, therefore from the north. Galilee was the least religiously observant, most socially oppressed and most politically restless province. Mark also notes that Jesus is baptized by John. What does it mean? Simple, the Master lets himself be shaped by the will of the Father, he lets God be his destiny. But what does his baptism mean? If for the men of his time the baptism of penance marked a break with the past (in sin), for Jesus, however, it is an anticipatory sign (that of his death). It is no coincidence that he will speak of his passion-death as a baptism (cf. Mk 10.38). By accepting the baptism of John, Jesus wanted above all to demonstrate his desire to give himself to the end (cf. John 13:1). His baptism is therefore a prophetic gesture. Immediately afterwards the divine world “tears apart” to use a Dante syllogism and confirms his choice. To Jesus’ desire to totally and freely embrace the Father’s plan (signified by him descending and rising from the water), corresponds another descent, that of the Spirit who rests permanently on him. Love attracts love. We want to associate with this text the Baptism of Christ (1500-1503) by Giovanni Bellini, the great Venetian master of light and the forerunner of tonalism. Preserved in the church of S. Corona (Vi), the work unites baptism with the resurrection within a wonderful landscape backdrop that reflects the new creation inaugurated by Christ’s Easter.

Commentary by b. Sandro Carotta, osb
Abbazia di Praglia (Italy)

Translation by f. Mark Hargreaves,
Prinknash Abbey