Christ’s Baptism
But for what reasons isn’t the day on which He was born called Epiphany, but instead the day on which He was baptized? For this is the day on which He was baptized and sanctified the nature of the waters.
Sermons on the Life of Christ, by St John Chrysostom (Translation and introduction by Robert G. T. Edwards)
Epiphany, January 6, was the more traditional date for celebrating the birth of Christ in Antioch, and, likely, throughout the Greek East (the Armenian Church continues this tradition, celebrating both the birth and baptism on the same date). In both the birth and baptism Christ “appeared” to the world (epiphaneia). Yet for many, January 6 became more and more associated with Christ’s baptism – and, we recall from the previous sermon regarding Christmas, the different date of Christmas was established in Antioch only recently, having come from the West.
In this sermon, John also offers evidence of the idea of the blessing of the waters, a practice that continues in many Eastern Churches. He presents it as a longstanding tradition, unlike what we saw regarding Christmas – at least in the East.
On to the sermon:
Today all of you are in good spirits, and I alone am in distress.
The church is full, but it will be only for today. You gain spiritual rejoicing only rarely, on the feast days, but it is available to you always and regularly. Yet you do not attend. Clearly John was not concerned about losing his audience by upsetting them by being critical of their practice.
…are you ignorant that God fixed the churches in the cities like harbors in the sea, so that fleeing here from the squall of worldly turmoil, we might enjoy the greatest calm?
A beautiful picture of the very safe and comforting space that is the church – a place of rest on the day of rest. It is a place to find inner quiet. Therefore, how wretched is it that you do not take advantage of this great benefit?
For what use of your time could you possibly say is more necessary than this? What is a more useful community?
God gave six days for yourself, and asks only one day for Him. He did not take four and leave you three; He left you six, taking only one. Yet instead of devoting even this little time to the hearing of “spiritual oracles,” you spend it on worldly cares. Yet John is not even speaking of the entire day – just a couple of hours!
You deprive yourselves of being taught many necessary things: about the soul, the body, the kingdom of heaven, punishment, pardon, repentance, Baptism, forgiveness, etc. You do not learn to recognize heresies, nor do you learn how to give to others evidence of your faith.
But so that we do not spend all our time accusing those who are absent….
A bit of a strange line, since John was chastising many of those who were present! In any case, he now moves on to the feast of the day: Christ’s Baptism. First of all, there are two epiphanies: the one that has happened, and the one to come in the future. Both are spoken of in Paul’s letter to Titus:
Titus 2: 11 For the grace of God that brings salvation has appeared to all men, 12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, 13 looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ
John will speak here of the one that has happened.
Why do we not call epiphany the day He was born, and instead the day He was baptized (keep in mind, historically it seems it was both – at least in the East)? It was on this day, not the day He was born, that He became clear to all – being previously unknown to the masses. It was also on this day that He sanctified the nature of the waters.
But why was it even necessary for Christ to be baptized? What sort of baptism was it? We know that Jewish baptism was for the cleansing of bodily filth, not for sins of the conscience – for example, this baptism did not free on from the consequences of adultery; instead, it was effective if one touched the bones of a corpse, as one example.
Our baptism does so much more, superior and full of grace. It sets us free from sin, wipes the soul clean, and gives the help of the Spirit (I know not all Christians today understand it this way; I am presenting John’s teaching, and, at minimum, I appreciate the symbolism of it).
John’s baptism stands somewhere in between: repent from vice to virtue – produce fruit which is worthy of repentance. John could order them to repent, but he could not forgive.
Matthew 3: 11 I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.
Why fire?
Acts 2: 1 When the Day of Pentecost had fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. 3 Then there appeared to them divided tongues, as of fire, and one sat upon each of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.
We see that the baptism of John was incomplete. Yet, we still ask: why was Christ baptized, and what sort of baptism was it? It was not merely the Jewish baptism, but it also was not for the forgiveness of sin – He did not need such forgiveness. He also did not need the Spirit – He was one with the Spirit.
Jesus was baptized for two reasons: first, that He would be known to the masses (the Spirit descended like a dove), and, second, to fulfill all righteousness. For the same reason that He was circumcised, that He offered sacrifice, that He kept the Sabbath, and that He fulfilled the feasts.
Therefore, if righteousness is obeying God, and God sent John to baptize the people, Christ fulfilled this along with all other legal requirements.
Conclusion
Enough on the baptism. It is time to approach the table. John explains: those who have wiped away offenses through repentance may partake with a clear conscience. Those whom we know who have not done so, we keep away from the table. As for those we do not know, we leave them to their conscience and to God.
This is very much unlike today, at least in my experience with most traditional communities. Baptism in their Church is required, or at least being properly catechized. If you are a visitor, it is highly likely you will be kept from the table.
I appreciate that the issue is between God and the individual, and it seems Chrysostom is saying this. Yes, if we know you and know you have not repented, we will keep you from the table: this is the role of a good shepherd. But, if we do not know you, we will not deprive you of partaking.
In any case, John goes on: how to approach – or, actually, how not to approach: don’t kick, scream, hit; don’t be full of anger, don’t shout; don’t shove your neighbors. Approach, instead, with trembling.
Finally, don’t leave before the final thanksgiving – while your brothers are still engaged in the mysteries, you depart. Were you invited to a king’s feast, would you do this, while others were still reclined at the table?
Who are you copying? None other than Judas. After sharing in the Supper, while the others were reclining, he left. Had he not left, he would not have perished. While he was conspiring with the Jews, the others were singing hymns. Those who depart early are imitating him.
Instead, stay; give thanks in both word and deed.
Thanks for the thoughtful review of St. John's sermon and for your reflections upon the meaning of our Lord's Baptism. You, of course, are right about the Armenian custom: the evening of January 5th is focused upon the Nativity, and the next morning to the Baptism. The January 6 date is an inheritance from one group of the Quatodecimans, ie,. those who kept Pascha on the date of the Jewish Passover. For convenience sake, it seems, that commemoration began to be be attached to a solar date, corresponding to what the Quartodeciman believed to be the date of the crucifixion. If you used a Syrian calendar, the date would be April 6. Since, it was believed, extraordinary men died on the same calendar date they were conceived, using April 6 as the departure date, and counting nine months until His birth, we get January 6 as the date for the Nativity. If you were a Quatodeciman who employed the Roman calendar, March 25 would be the date for the Passion and for the Incarnation (our traditional feast of the Annunciation). Counting the nine months we get December 25. Thus, getting the date of Christmas from the Roman pagan feast of Sol Invictus appears to me wrong headed. Fr. Thomas Taley's work on the origins of the liturgical year are the foundation for what I stipulated.