The second mystery of Epiphany, the mystery of the Baptism of Christ in the Jordan River, today occupies the attention of the Church.
In the Mystery of the Jordan, Christ manifested Himself with greater publicity. His coming is proclaimed by the Precursor; the crowd, that is flocking to the river for Baptism, is witness of what happens; Jesus makes this the beginning of His public life. But who could worthily explain the glorious circuмstances of this second Epiphany?
It resembles the first in this, that it is for the benefit and salvation of the human race. The Star has led the Magi to Christ; they had long waited for His coming, they had hoped for it; now, they believe. Faith in the Messias having come into the world is beginning to take root among the Gentiles. But faith is not sufficient for salvation; the stain of sin must be washed away by water. ‘He that believeth and is baptized, shall be saved.’ (St. Mark, 16:16.) The time is come, then, for a new manifestation of the Son of God, whereby there shall be inaugurated the great remedy, which is to give to Faith the power of producing life eternal.
Now, the decrees of divine Wisdom had chosen Water as the instrument of this sublime regeneration of the human race. Hence, in the beginning of the world, we find the Spirit of God moving over the Waters, (1 Gen. 1:2) in order that they might “even then conceive a principle of sanctifying power,” as the Church expresses it in her Office for Holy Saturday. But, before being called to fulfill the designs of God’s mercy, this element of Water had to be used by the divine justice for the chastisement of a sinful world. With the exception of one family, the whole human race perished, by the terrible judgment of God, in the Waters of the Deluge.
A fresh indication of the future supernatural power of this chosen element was given by the Dove, which Noe sent forth from the Ark; it returned to him, bearing in its beak an Olive-branch, the symbol that peace was given to the earth by its having been buried in Water. But, this was only the announcement of the mystery; its accomplishment was not to be for long ages to come.
But, in order that Water should have the power to purify man from his sins, it was necessary that it should be brought in contact with the sacred Body of the Incarnate God. The Eternal Father had sent His Son into the world, not only that He might be its Lawgiver, and Redeemer, and the Victim of its salvation — but that He might also be the Sanctifier of Water; and it was in this sacred element that He would divinely bear testimony to His being His Son, and manifest Him to the world a second time.
Our divine King approaches the river, not, of course, to receive sanctification, for He Himself is the Author of all justice — but to impart to Water the power of bringing forth, as the Church expresses the mystery, a new and heavenly progeny. He goes down into the stream, not, like Josue, to walk dry-shod through its bed, but to let its waters encompass Him and receive from Him, both for itself and for the Waters of the whole earth, the sanctifying power which they would retain for ever. The saintly Baptist places his trembling hand upon the sacred head of the Redeemer, and bends it beneath the water; the Sun of Justice vivifies this His creature; He imparts to it the glow of life-giving fruitfulness; and Water thus becomes the prolific source of supernatural life.
The mystery is accomplished, the Waters are invested with a spiritual purifying power, and Jesus comes from the Jordan and ascends the bank, raising up with Himself the world, regenerated and sanctified, with all its crimes and defilements drowned in the stream.
Let us thank Him for this grace of Baptism, which has opened to us the gates of the Church both of heaven and earth; and let us renew the engagements we made at the holy Font, for they were the terms on which we were regenerated to our new life in God.
Excerpted and adapted from Dom Guéranger/FSSPX.Actualités |
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Topic: Saint of the day (Read 498806 times)