Christ’s Baptism

Christ’s Baptism

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Metropolitan of Gortyn and Megalopolis, Ieremias

 

Today, my Christian brothers and sisters is the third feast of the Lord. The first is the Nativity, the second the Circumcision and the third is His Baptism. Since we’re already tired by the liturgy of Saint Basil the Great, which is longer than that of Saint John Chrysostom which we hear every Sunday, I’ll just say a few words and finish my humble sermon quickly.

My beloved friends, Jesus Christ is sinless, and so has no need of baptism. But He comes to John’s baptism because that was God’s will. Through this action, Christ validated the work of John. At Christ’s baptism we hear the voice of the heavenly Father: ‘This is my beloved son, in whom I am well pleased’. This voice is from the Old Testament which had declared the Messiah as the beloved Son of God (see Ps. 2, 7; Is. 42, 1). At Christ’s baptism, He ‘arose at once from the water’. This clearly demonstrates His sinlessness, because in those days the people who were being baptized stayed in the water for as long as it took them to confess their sins. Since Christ was sinless, He ‘arose at once from the water’.

And apart from this, at Christ’s baptism the heavens opened, even though Adam had closed them with his sin. This means that, when Christians are baptized, the heavens are opened for them, too. The most wonderful thing is that, at Christ’s baptism, the Holy Spirit also descended. Why? He came to show that the One Who’s being baptized, that is Christ, is greater than the one who’s baptizing, that is the Forerunner. This is the opposite to what the Jews thought who felt that John must be superior to Christ, so the Holy Spirit came precisely in order that they wouldn’t think that the voice of the Father, saying ‘This is my beloved son’, was speaking of John. This is also why the Holy Spirit, in the form of a dove, descended on Christ. The Holy Spirit took the form of a dove in order to declare that, to receive the grace of the Holy Spirit, we have to be pure, as doves love cleanliness. And just as a dove with an olive branch announced the end of the flood to Noah, so here the dove announces the remission of our sins through baptism. Zigavinos, a fine interpreter of the Holy Scriptures, says that the opening of the heavens and the descent of the Holy Spirit at Christ’s baptism are both precursors of Christian baptism.

My Christian friends, let’s not forget our baptism and the fact that through it we became God’s own adopted children. Let us, then, honour our worth as such, our divine adoption, and let us keep our baptismal robe free of the stains of sin.

Source: pemptousia.com

 

 

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OCN has partnered with Pemptousia. A Contemporary post-modern man does not understand what man is.  Through its presence in the internet world, Pemptousia, with its spirit of respect for beauty that characterizes it, wishes to contribute to the presentation of a better meaning of life for man, to the search for the ontological dimension of man, and to the awareness of the unfathomable mystery of man who is always in Christ in the process of becoming, of man who is in the image of divine beauty. And the beauty of man springs from the beauty of the Triune God. In the end, “beauty will save the world”.

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Pemptousia Partnership

Pemptousia and OCN have entered a strategic partnership to bring Orthodoxy Worldwide. Greek philosophers from Ionia considered held that there were four elements or essences (ousies) in nature: earth, water, fire and air. Aristotle added ether to this foursome, which would make it the fifth (pempto) essence, pemptousia, or quintessence. The incarnation of God the Word found fertile ground in man’s proclivity to beauty, to goodness, to truth and to the eternal. Orthodoxy has not functioned as some religion or sect. It was not the movement of the human spirit towards God but the revelation of the true God, Jesus Christ, to man. A basic precept of Orthodoxy is that of the person ­– the personhood of God and of man. Orthodoxy is not a religious philosophy or way of thinking but revelation and life standing on the foundations of divine experience; it is the transcendence of the created and the intimacy of the Uncreated. Orthodox theology is drawn to genuine beauty; it is the theology of the One “fairer than the sons of men”. So in "Pemptousia", we just want to declare this "fifth essence", the divine beaut in our life. Please note, not all Pemptousia articles have bylines. If the author is known, he or she is listed in the article above.