C: Baptism of the Lord (13 Jan 2019) - BAPTISMAL LEADERSHIP - Lk 3:15-16, 21-22

The episode of the baptism of Jesus appears in all the four gospels: Mt 3:13-17, Mk 1:9-11, Lk 3:21-23 and Jn 1:29-33. The first three depict the actual story of this baptism, while the last is simply a recollection of John the Baptist. Nevertheless, all agree that the Spirit descended on Jesus during this momentous event. On this liturgical year (Year C), we read the Lukan account which significantly differs from all the others on three points:

PEOPLE. Jesus was one with the people.

Unlike the other three gospels, the Lukan Jesus was baptized—the timing was not specified (before, after, or together)—along with the common people. If we situate it in our contemporary context, it is something like a mass baptism on a regular Sunday in a crowded church, rather than a special baptism on a Saturday in a small but elegant side-chapel. Jesus here is not differentiated from the ordinary people, nor is he elevated into a position of prime importance. The Greek word used for “people” here is “laos”, which in this context simply means “crowd”. But in the Bible, such a word can refer also to a specific “community” (e.g., Mt 26:5), or even to the Jewish “nation” (e.g., Acts 28:17). Jesus’ baptism, hence, teaches leaders to feel the sentiments of the nation in general, and the small crowds in particular. More importantly, leaders should always promote the people’s interest, and never their own.

PRAYER. Jesus was at prayer.

It is only in Luke that we find Jesus at prayer in the baptismal event. But what is noteworthy here is that he was most probably praying while the baptism was being conducted on him. The Greek word used here is “proseuchomenou” which is the present participial form of the verb “to pray”. While the whole narrative carry verbs in their past tenses (viz., “baptized”, “opened”, “descended”, and “came”), it is only “praying” that is in the present tense implying that prayer is an ongoing activity. Simply put, a leader must be a prayerful person, or at least, somebody who respects God, religion and the faith. He/she should always realize that the political power he/she enjoys is coming directly from God. Accordingly, to Pilate’s boast that he had the sole power to free Jesus or to sentence him to death, Jesus responded: “You would not have authority over me unless it had been given you from above” (Jn 19:11).

PHYSICAL. It was in bodily form.

Though all the gospels connect the Spirit’s coming with the figure of the dove, it is only in Luke that it is “in bodily [form]” (Greek: “sōmatikō”). We do not know exactly if it is the Spirit, the coming, or the dove that is described as “sōmatikō” since in Greek syntax (just like in Latin) a word can be situated loosely within the sentence structure. Nevertheless, what we are definite is that in the Lukan rendition, the event is not merely a spiritual experience nor a mystical trance. Rather, it is an actual bodily experience perceptible to the human senses. Similarly, a leader must translate his/her words and promises to real actions that are tangible to the people. A lavish rhetorical speech or an entertaining address (cum casual jokes) is a mere clashing noise if it not backed up with concrete actions that alleviate the situation of the poor. Leaders must walk the talk, otherwise, if they could not, they must just shut up and work.

Let us then reflect on these three points as we esteem Jesus as the model of all public leaders.

- Rex Fortes, CM