Baptism of the Lord 11th January 2026

A call for discipleship: Mission of Love and Service, Model for Christians.

Baptism of the Lord

READINGS OF THE DAY: Is 42:1-4, 6-7; Ps 28 (29); Acts 10:34-38; Mt 3:13-17

Jesus' baptism in the Jordan (cf. Matthew 3:13-17) is a story of revelation: it helps us understand who Jesus is and indirectly who the Christian is. The introductory words of the prophetic oracle are crucial: "Behold my servant" (Isaiah 42:1). They indicate the object that is dear to God and which He intends, precisely, to make known to us. The subsequent sentences tell us what the servant possesses (the Spirit), the mission entrusted to him, and the style with which he must fulfill it. Each of these individual aspects deserves our full attention.

Who is the servant? In writing this word, the prophet was certainly thinking of the people of Israel (or rather, the group of pious and true believers), but he was also thinking of the Messiah. By saying "behold my servant," God wants to speak to us both about the Messiah and his people, about Jesus and his Church.

Servant: the word evokes obedience and submission, it is a mission to be accomplished not in one's own name nor in one's own style, but in dependence and on behalf of another. This is true, however, our passage multiplies the expressions to also recall another aspect, namely, friendship: "in whom I delight," "my chosen," "whom I uphold" (v. 1). Therefore, servant and more than a servant. At Jesus' baptism, the heavenly voice rightly changed the term "servant" to "son": Jesus is submissive and docile to the Father's will, obedient, but he is more than a servant, he is a son. And the same can be said of the Christian: servant and son.

The mission that God entrusts to his servant (that is, to Israel and his Messiah, to Jesus and his disciples) is described with three fundamental features. It is, first of all, a universal mission," addressed to the "nations" and the "islands." The servant takes responsibility for the entire world because he knows that his God loves all humanity. With one conviction, namely, that those far away are waiting for someone to speak to them about that God they don't yet know but who they are seeking and need.

A mission - and this is the second trait - that favors the "prisoners," so to speak, that is, the poor, the weak: it is certainly open to all, but precisely for this reason it gives preference to those who are most neglected. The servant takes on the defense of those who are defenseless, becomes an advocate for those without an advocate, becomes love for those without love. A mission, finally, whose essential content is "right." The word occurs three times, and it is a biblical word with a rich and multiple meaning, richer than the one it usually has in our languages. It indicates justice in the sense of putting things right, of impartial laws, of equal treatment for all, but it also indicates the spread of the truth and knowledge of the Lord: for this reason the servant is called "a light to the nations" (v. 6).

And all this with a style: the servant does not seek clamor, does not make loud and showy gestures, does not quench and destroy, but revitalizes and encourages; he is humble, simple, and discreet. Yet he is firm and confident: "he will proclaim justice with truth" (v. 3). The servant's style is tolerance, discretion, non-violence. It is the style of Jesus, as Matthew emphasizes in his Gospel (cf. 12:1-21), but unfortunately, it is not always the style of his followers: "James and John said, 'Lord, do you want us to command fire to come down from heaven and consume them?'" (Luke 9:54).

We have left out the most important and characteristic trait: "I have put my Spirit upon him" (v. 1). It is the root of all other aspects. And only the Spirit - is the force capable of taking an ordinary man, a mean and selfish man like all the others, and transforming him into a "servant" and a "son," joyfully aware of being loved, dedicated to a mission that goes far beyond his own personal interest. The transformation of a man into a "servant" and a "son" is a miracle: the miracle, precisely, of Christian birth and baptism.

Guided by the words of the prophet and the Gospel of Matthew, we have continually moved from Jesus to disciple, and certainly not to confuse matters: Jesus is one thing, and we are another. But it remains true that the baptism of Jesus is the model of our baptism, and that to understand who we are, we must look to him.

Happy Feast of the Baptism of the Lord!

†John I. Okoye

Bishop of Awgu

Epiphany of the Lord: 3rd January 2021; Year B

 May the light of Christ, the saviour of the world who brought salvation, shine always in your heart now and forever.

Happy New Year! Happy Solemnity of Epiphany!

 

                   (DOCTRINE AND FAITH)
(Isaiah 60, 1-6; Ephesian 3,2-3.5-6; Matt 2,1-12: Epiphany of the Lord: 3rd January 2021; Year B) 

The solemnity of the Epiphany of the Lord puts in our hearts a great exultation, because it is truly our celebration too. Indeed, it is a feast that speaks of the vocation of all peoples to the Christian faith and, through it, to enter into the fullness of divine life. The Magi are the first pagans who come to worship the Son of God, and they are an anticipation of God's plan that will be realised after the death and resurrection of Jesus. Let us then reflect on these magi, who are for us a model in the search for the Lord: they seek the light that comes from God, and they seek the Messiah, the king of the Jews; they do not hesitate to leave their country and make a long journey from the East to Jerusalem. They live in the East, in countries where astronomy is highly developed. We have very ancient testimonies on the research done by the Chaldeans, who studied the sky and acquired an ever deeper knowledge of the stars. The Magi arrive in Jerusalem and ask: Where is the king of the Jews who was born? We have seen his star rise and we have come to adore him. They made this long journey to worship the king of the Jews, who was born. We do not know exactly how, but they recognised a divine sign in the sky announcing the birth of this King. In the Old Testament it speaks of the star of Jacob that must rise (cf. Num. 24,17). Perhaps the Magi were aware of these prophetic texts. However, the evangelist tells us that they recognised the divine sign and immediately set out on their journey to reach the newly born Messiah. They not only take the trouble to set out, but they try by all possible means to identify the place where the Messiah is. In Jerusalem they turn to King Herod, who asks the high priests and scribes to inquire about the place where the Messiah was to be born. This concern of the Magi contrasts with the indifference of the high priests and scribes. Priests and scribes know the Scriptures and are able to give the right answer: In Bethlehem of Judah, because it is written in this way through the prophet, but they do not bother to go and find the Messiah. They do not have to make a long journey to reach Bethlehem, but they don't move. They give the right answer, but they do not bother going even now to worship the newly born Messiah. Even more negative is Herod's attitude. He is worried: Secretly called the Magi, he asked them to tell exactly the time when the star appeared and sent them to Bethlehem, urging them: Go and find out carefully about the child and, when you have found him, let me know, so that I too come to adore him. These words of Herod are actually a lie. He wants to know where this child is, not to worship him, but to eliminate him. He fears that, if truly this child is the king of the Jews, he could take his place. Therefore, he regards him as a rival to be suppressed. And from history we know that King Herod did not hesitate to kill people even from his own family, considering them rivals of his power. So, in this story we are presented with three very different attitudes. We have to choose which of them to adopt. The coming of Jesus into our life can be considered by us as a danger. Indeed, our selfishness regards it as such. At the time we can have reactions similar to that of Herod: we want to suppress or silence the revelation of Jesus, sin consists precisely in wanting to eliminate, because of our selfishness, the presence of Jesus in our life. If we follow our selfishness, our human ambitions and our bad tendencies, Jesus is felt by us as a nuisance, and for us an obstacle to be eliminated. On the other hand, like the high priests and scribes of the people, we can be tempted by indifference. We know that Jesus is the Lord, the Saviour, but we prefer to live as if He were not. Unfortunately, we sometimes live with indifference. Instead of behaving in a manner consistent with our faith, we follow principles that are completely opposite to it, the principles of the world, which wants to satisfy selfish inclinations, ambitions, the thirst for power and wealth. Instead, we must follow the example of the Magi: be ready to bother, to meet the Lord Jesus in our life and be truly with him to adore him, that is, to recognize that he is our Lord, the one who shows us the true way forward. If we have this attitude, Jesus truly saves us, and we can live with all our Christian dignity, we can live all the fullness of life that God desires for us: a beautiful life, a life of continuous progress in faith, hope and charity, of progress in filial docility towards God and in solidarity with our brothers. It is very important for us to follow the example of the Magi.

The first reading was chosen because it presents a reference to the evangelical episode of the Magi: It is a prophecy of Isaiah, who sees the light shining on Jerusalem: Darkness covers the earth, thick fog envelops the nations; but the Lord shines on you, his glory appears on you. Indeed, with the birth of Jesus the light now shines on Jerusalem or, more precisely, on Bethlehem. This light attracts the pagan peoples: The nations will come to your light and kings to your dawning brightness […] A crowd of camels will invade you, dromedaries from Midian and Ephah, all will come from Sheba, bringing gold and incense and proclaiming the glories of the Lord.  The Gospel tells us that the Magi bring gold and incense to the Messiah. He also adds myrrh, which symbolises the mystery of the passion of Jesus, In tradition, some artists were inspired by this text of Isaiah to represent the coming of the Magi to Bethlehem, to worship the Lord, with camels and dromedaries. Isaiah's prophecy does not only announce the coming of some wise men to Bethlehem to adore Jesus, but also announces the conversion of entire nations: Peoples will walk to your light, kings to the splendour of your rising. Raise your eyes around and look: all of these have gathered and are coming to you. This is the adhesion of the pagan nations to the faith in the one God, thanks to the coming of his only begotten Son among us. We can then feel filled with joy, because the episode of the Magi announces this adhesion of the pagan peoples to the Christian faith.

In the second reading, Paul makes us contemplate the full breadth of God's plan: This mystery had not been revealed to the men of previous generations as it is in the present and was revealed to his holy apostles and prophets by means of the Spirit. The mystery is that the Gentiles are called, in Christ Jesus, to share in the same inheritance, to form the same body, and to share in the promise through the Gospel. Therefore, all are called to share in the privileges of the chosen people. In the Old Testament God had chosen a people for himself, but his intention was not to reserve all his graces for them alone, but to take them as an instrument for the salvation of the whole world. The particular vocation of the people of Israel is the preparation of a universal vocation. In Christ Jesus the pagan nations are called to have part in the same inheritance, to form the same body and to be partakers of the promise that was made to the people of Israel. This intention of God had already been revealed in the time of Abraham, but in a discreet way; therefore, it had never been fully understood. Indeed, from the beginning, God had promised Abraham: In you all the families of the earth will be blessed (Gen 12,3). These words of his could be interpreted in the sense that all the families of the earth would have admired the privileges granted to Abraham and would have wished to receive similar benefits from God: May you be blessed as Abraham!

In the New Testament, however, the true meaning of these words is revealed to us; it is revealed to us that this blessing is truly the participation of all in the same privileges as Abraham and his descendants. Paul is the one who had this revelation more clearly that all pagans are called to receive, through redemption in Christ and faith in him, the fullness of grace. In other passages the Apostle affirms that there is no longer Jew or Greek (cf. Gal 3,28; Col 3,11), that is, there is no longer a difference between the chosen people and the other nations, because all are called in Christ Jesus to welcome the fullness of divine life.

We Christians must rejoice in participating in the fulfilment of this plan of God. The Church has always recognised that her privileges are not reserved for a few people, but must be transmitted to the whole world. All men are called by God, and the Church is never tired of going to peoples who do not yet know Christ, or who know him little, to announce that they too are loved by God and are called to live in the fullness of life, thanks to divine love that changes our perspectives and makes our life a bright path. Today we must rejoice in having received this call and, on the other hand, we must also feel our responsibility to collaborate in the realisation of this plan of God, so beautiful and so promising for all men. 

+John I. Okoye

(graphics by chukwubike)

 

The Epiphany of Our Lord Jesus Christ

God reveals Himself to us

By Scott P. Richert

Catholicism Expert

Updated July 05, 2016.

The Feast of the Epiphany of Our Lord Jesus Christ is one of the oldest Christian feasts, though, throughout the centuries, it has celebrated a variety of things. Epiphany comes from a Greek verb meaning "to reveal," and all of the various events celebrated by the Feast of the Epiphany are revelations of Christ to man.

Quick Facts

• Date: January 6. (In most countries and dioceses, the celebration is transferred to the Sunday between January 2 and January 8, inclusive. See When Is Epiphany? to find the date Epiphany is celebrated this year.)
• Type of Feast: Solemnity. (See Is Epiphany a Holy Day of Obligation? for more details.)
• Readings: Isaiah 60:1-6; Psalm 72:1-2, 7-8, 10-11, 12-13; Ephesians 3:2-3a, 5-6; Matthew 2:1-12 (full text here)
• Prayers: Collect for the Feast of the Epiphany of Our Lord Jesus Christ (from the Mass of St. Pius V): "O God, Who by the guidance of a star didst this day reveal Thine only-begotten Son to the Gentiles, mercifully grant that we, who know Thee now by faith, may be so led as to behold with our eyes the beauty of Thy majesty. Through the same Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen."

History of the Feast of the Epiphany

Like many of the most ancient Christian feasts, Epiphany was first celebrated in the East, where it has been held from the beginning almost universally on January 6. Today, among both Eastern Catholics and Eastern Orthodox, the feast is known as Theophany—the revelation of God to man.

Epiphany: A Fourfold Feast

Epiphany originally celebrated four different events, in the following order of importance: the Baptism of the Lord; Christ's first miracle, the changing of water into wine at the wedding in Cana; the Nativity of Christ; and the visitation of the Wise Men or Magi. Each of these is a revelation of God to man: At Christ's Baptism, the Holy Spirit descends and the voice of God the Father is heard, declaring that Jesus is His Son; at the wedding in Cana, the miracle reveals Christ's divinity; at the Nativity, the angels bear witness to Christ, and the shepherds, representing the people of Israel, bow down before Him; and at the visitation of the Magi, Christ's divinity is revealed to the Gentiles—the other nations of the earth.

The End of Christmastide

Eventually, the celebration of the Nativity was separated out, in the West, into Christmas; and shortly thereafter, Western Christians adopted the Eastern feast of the Epiphany, still celebrating the Baptism, the first miracle, and the visit from the Wise Men. Thus, Epiphany came to mark the end of Christmastide—the Twelve Days of Christmas (celebrated in the song), which began with the revelation of Christ to Israel in His Birth and ended with the revelation of Christ to the Gentiles at Epiphany.
Over the centuries, the various celebrations were further separated in the West, and now the Baptism of the Lord is celebrated on the Sunday after January 6, and the wedding at Cana is commemorated on the Sunday after the Baptism of the Lord.

Epiphany Customs

In many parts of Europe, the celebration of Epiphany is at least as important as the celebration of Christmas. While in England and her historical colonies, the custom has long been to give gifts on Christmas Day itself, in Italy and other Mediterranean countries, Christians exchange gifts on Epiphany—the day on which the Wise Men brought their gifts to the Christ Child.
In Northern Europe, the two traditions have often been combined, with gift-giving on both Christmas and Epiphany (often with smaller gifts on each of the twelve days of Christmas in between). (In the past, though, the main gift-giving day in both Northern and Eastern Europe was usually the feast of Saint Nicholas.) And in the United States in recent years, some Catholics have tried to revive the fullness of Christmastide. Our family, for instance, opens gifts "from Santa" on Christmas Day, and then, on each of the 12 days of Christmas, the children receive one small gift, before we open all of our gifts to one another on Epiphany (after attending Mass for the feast).

Related

• The Feast of the Baptism of the Lord: A Theophany
• What Do Christians Celebrate on Epiphany?
• When Is Epiphany This Year?
• Christmas: The Celebration of the Birth of Jesus Christ