In Memoriam: Archbishop James Odongo's School of Hard Knocks

Archbishop James Odongo’s School of Hard Knocks

Fr. Deogratias O. Ekisa, S.T.D.

January 19, 2015

No biography on Archbishop James Odongo would be complete without a chapter on his famous school of hard knocks.  This phrase, “the school of hard knocks” is an idiom that usually means the (sometimes painful) education one gets from life's tough experiences.  Because of his no-nonsense approach, in Eastern Uganda and beyond, Archbishop James Odongo has fittingly earned the title of Founder and Headmaster of The School of Hard Knocks.

In this brief chapter/article, I would like to explain the much-misunderstood personality of Archbishop Odongo.  I will first describe what this School of Hard Knocks consists of. I will then explain the reasons behind this School.  I will finally share an additional dimension to Archbishop Odongo’s personality, one that most people do not know.  I will then end by showing the relevance of Archbishop Odongo’s approach to our world today.

What is this school?

If the School of Hard Knocks had a motto, this motto would be: “Discipline, Diligence and Orderliness.”  Already in his early days as Education Secretary, Father James Odongo strictly ensured that these values were upheld in all Catholics schools.  Teachers and Headteachers, especially those who were sloppy in their work, did not look forward to a visit from Father Odongo.  For if he found anything out of order, they would get a piece of his mind, an experience they wished never to repeat.

After his ordination to the episcopate in 1965 and his ascendancy to the See of Tororo in 1968, his School of Hard Knocks now encompassed not just the schools but indeed all parishes and institutions of the then Diocese of Tororo that covered the present Tororo and Soroti dioceses.

Bishop Odongo quickly earned the reputation of being a no-nonsense man, a strict disciplinarian, and a tough-talking man.  He did not suffer fools gladly.  A few examples will illustrate his approach.

• A priest came to see him at his office in Mbale riding a motorcycle without a helmet.  Bishop Odongo ordered the priest to park the motorcycle there and only return to pick it up when he had a helmet.
• On several occasions when the bishop made pastoral and confirmation visits to parishes, despite the best efforts of the parish priest, something would be amiss: the sanctuary was not set up, the choir was running late, the confirmandi were not seated yet.  In short, tardiness, especially avoidable and foreseeable lateness was extremely intolerable for Bishop Odongo.
• Although seminarians of Nagongera Seminary usually looked forward to their bishop’s visits, they were also often worried about being caught off guard.  The Senior Four classes of 1980 and 1983 probably do not have the fondest memories of the bishop’s visit, since as a result of their mischief, they will probably never forget their punishments.
• On one occasion Archbishop Odongo was visiting a parish for three days of confirmation and was going to stay there for three nights.  But he stayed only one night, and commuted from Mbale on the other days, because the bathroom he was given was extremely dirty.
• Finally, Archbishop Odongo’s homilies and speeches were memorable because he did not mince his words and called a spade a spade, especially when he spoke about sin and wrong doing and when he admonished his listeners.

One could go on and on in regaling you with stories that show the discipline, diligence and order that Archbishop Odongo sought to impart in his priests, religious, seminarians and laity.  But the above examples should suffice to make the point.

Why the hard knocks?

We need, however, to explore a little, the reasoning behind Archbishop Odongo’s School of Hard Knocks.  Certainly, it was not out of sheer cruelty or the desire to be tough for toughness’ sake.  In my opinion, I believe Archbishop Odongo took to heart the injunction of Jesus, to be perfect as our heavenly father is perfect (Matthew 5:48).  And for him, the pursuit of perfection was not limited to things spiritual, but also included things material and behavioural.  After all, how was one to show one’s spiritual perfection if not in external acts smothered with discipline, diligence and orderliness?

Let us consider some of the aforementioned hard knocks and see the inspiration behind them.  Yes, Archbishop Odongo was demanding, but what he was demanding was not impossible.  He demanded excellence, which is difficult, but not impossible.

• Considering the many priests, to say nothing about the many other people who have needlessly died in motorcycle accidents because they were not wearing a helmet, one can understand and even admire Archbishop Odongo’s zealous insistence that his priests always wear a helmet when riding a motorcycle.  Life has to be preserved, especially a life that is given for the service of God’s people.
• Like any gentleman, any well-bred person, Archbishop Odongo abhorred lateness.  For him, keeping time is a sign of being considerate to other people.  Keeping time is honouring the terms of a contract.  If Mass or a meeting was scheduled to start at 10.00am that time is binding on all concerned parties, and barring a great catastrophe, that time must be adhered to strictly.  For him, keeping time is a sign of commitment to one’s word and respect for the other.
• Discipline, especially discipline among the young was for Archbishop Odongo, a non-negotiable ingredient in having a good education.  Poor academic work and a growth in vice went hand in hand with a lack of discipline.  That is why he did not tolerate indiscipline in any school, but especially in a seminary, the seedbed for God’s priests.
• Archbishop Odongo believed in the ancient saying that cleanliness is next to godliness.  In other words, if you could not keep your body and environment clean, how could you expect to keep your spiritual life clean (cf. Leviticus 15)?
• As for his straight-talking preaching and teaching, Archbishop Odongo was probably doing only what St. Paul had charged another equally young bishop, namely, Timothy his protégé, to do.

. . . proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.  For the time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity, will accumulate teachers and will stop listening to the truth and will be diverted to myths.  But you, be self-possessed in all circumstances; put up with hardship; perform the work of an evangelist; fulfill your ministry (2 Timothy 4:2-5).

Archbishop James Odongo has fulfilled his Episcopal ministry for the past fifty years doing so as he knew best, particularly through the School of Hard Knocks, whose reasoning and inspiration we have just seen.  But there is another side to Archbishop Odongo that many people don’t know.

An alternative school

There is no doubt that Archbishop Odongo’s public persona is that of a tough man.  But those who know him personally know that there is another side to this man, a side marked by kindness to the weak, the wounded and weary.  Like many people who have worked with him closely, I have had the privilege of seeing this other side of Archbishop Odongo.

Like most Catholics who are around my age in Eastern Uganda, I first met Bishop James Odongo when he celebrated my confirmation or when he came to our school.   My recollection of these childhood encounters was that Bishop James Odongo was a man in charge, an intelligent man who taught with clarity and confidence.

When I was in Primary Seven, I remember him visiting our newly opened St. James Preparatory Seminary.  As he was walking around the school with the rector, he stopped and asked a group of us little boys: “Who of you will get first division in PLE (Primary Leaving Education)”?  Our initial reaction, like that of any group of village kids before an important person was to keep quiet and nobody said a thing or raised their hands.  Although my academic performance was rather average, since nobody else put up their hands, I decided to raise my hand to the chagrin of my classmates.  I guess even as a kid I had this sense that there was no need to fear this man, just respect him.  And since the man had asked a question, why not oblige him with an answer?  The bishop was very pleased and, after encouraging us to work very hard, wished us all well in our studies.

But my first-hand experience of Archbishop Odongo’s other side was when I worked with him as his secretary/personal assistant after my ordination in 1998 to 2005.  When my appointment to this position was announced, as is to be expected, some people sent me congratulations while others sent me condolences, wondering how I was going to manage working daily right under the nose of the Headmaster of the School of Hard Knocks.

Of course, Archbishop Odongo always maintained and required the highest standards of excellence even in the office and did not tolerate mediocrity.  But during the time I worked with and for him, I was also able to see his kindness and generosity both to those in the household and to others as well.

There was an old woman who used to come to the Bishop’s house about once a month asking for food.  The Archbishop instructed the sisters to always give her a plate of hot food to eat there and then, and then send her off with some kilos of beans and flour from the bishop’s pantry.

I remember many a priest or sister and even some lay people, who were in some serious crisis coming to the bishop, sometimes literally in tears.  The bishop would sit with them sometimes for hours, listening to them and giving them wise counsel, so that they left with their hearts less burdened and often with their problem solved.

My final example of Archbishop Odongo’s kindness has to do with children.  I have seen him speak with children on various occasions as a father and a grandfather would.  Often when adults came to see him with children, the children would be left sitting on the veranda or in the waiting area.  After the serious business with the adults, Archbishop Odongo would go out of his way to speak to the children too even if only to say hullo and ask them how they were doing in school.

Both . . . and

But the best example of his relationship with children comes from a story told by a lady who used to live in the neighbourhood of the bishop’s house as a child.  Like many naughty kids, she and her siblings used to sneak into the bishop’s compound and steal pawpaws, mangoes etc.  Unfortunately, during one of their thieving expeditions, Bishop Odongo caught them red-handed.  They were in trouble, great trouble.

After admonishing them against taking fruits without permission, the bishop then gave them a twofold punishment or penance to do.  For the rest of the school year, they had to come to his compound everyday and pick up the dry leaves that had fallen on the ground.  But they had to do this only after they had done their home work, which they had to show him as well.

Naturally, the children did not like this punishment, but like obedient children, they did it faithfully, especially since their parents agree with the bishop’s judgement.  As it happened, the children not only became more disciplined, but their performance at school slowly began to improve.  They would later do well in secondary school and university and this particular lady is now doing very well in life.

Like this lady, many people in the Archdiocese of Tororo and beyond, owe their success, both spiritually and materially, to the doubled-barrelled approach of Archbishop James Odongo’s style: a School of Hard Knocks combined with Kindness.  Like the Psalmist says when the Lord appears, “Love and truth will meet; justice and peace will kiss” (Ps. 85).

In today’s world, many people accept only one half of that equation, namely they choose only love and peace and reject truth and justice.  However, the principles that undergird Archbishop Odongo’s School of Hard Knocks, namely, discipline, diligence and orderliness are extremely vital if our society is to survive and grow.  To quote the Archbishop, “Education without God produces clever devils.”  Let me add that if discipline, diligence and orderliness are also lacking in our education and lives, then we shall not even produce clever devils, but we shall have rather stupid devils.  If clever devils are able to cause such mayhem in society, just think what stupid ones will do.

I will end with another passage from St. Paul to his protégé Timothy, an admonition that Archbishop James Odongo has attempted to take to heart in his own way, as he has carried out fifty years of Episcopal ministry and many more as a priest.

Command and teach these things.

Let no one have contempt for your youth, but set an example for those who believe, in speech, conduct, love, faith, and purity.

Until I arrive, attend to the reading, exhortation, and teaching.

Do not neglect the gift you have, which was conferred on you through the prophetic word with the imposition of hands of the presbyterate.

Be diligent in these matters, be absorbed in them, so that your progress may be evident to everyone.

Attend to yourself and to your teaching; persevere in both tasks, for by doing so you will save both yourself and those who listen to you (1 Timothy 4: 11-16). 

Homily Ordinary 4A: The Beatitudes - antidote to the bully and macho culture

 Homily for 4^th Sunday of Ordinary Time Year A 2026

Introduction

We Catholics like our lists, like the seven sacraments and the seven gifts of the Holy Spirit. Then you have the seven corporal and seven spiritual works of mercy. And of course, most of all, the Ten Commandments.

Scripture and Theology

Well, in our Gospel today, Jesus gives us another list, the eight Beatitudes. But do we need another list besides the Ten Commandments?  Why the Beatitudes?

You would be forgiven for asking that question, especially because on the surface, the Beatitudes sound quite unrealistic, even naïve. “Blessed are the poor in spirit… Blessed are the meek… Blessed are the merciful.”

Does Jesus really expect a red-blooded American, raised in a culture that praises strength and success, wealth and influence, to live according to the Beatitudes? And yet, maybe, just maybe, the message of the Beatitudes is exactly what our society needs, to counter or at least temper the message we hear everywhere today: be assertive, stand your ground, get ahead, win the argument.

In the Beatitudes, Jesus is saying there is another way of living, another way to be happy, another way to be Blessed.

But what does being blessed mean? You see, in the South, if someone says, “Bless your heart,” it can mean very different things. Sometimes it is genuine sympathy: “You’ve got the flu? Bless your heart.” Sometimes it is gratitude: “You baked me a pie? Bless your heart.” And sometimes it is not very charitable at all: “You paid actual money for that haircut? Bless your heart.”

Surely Jesus is not using the word “bless” in this sarcastic or sentimental way. For him blessing or being blessed means being holy, that is, being like God, and being a friend of God.

That is why Pope Benedict XVI once described the Beatitudes as a new programme of life, meant to free us from the false values of the world and open us to the true values that serve us well now and bring us to eternity. They are not advice for how to succeed in society; they are a path for how to become truly human in God. He even said something very striking: “The Beatitudes are the transposition of the Cross and Resurrection into discipleship.”

In other words, what Jesus did in his life, death, and resurrection, we do when we live according to the Beatitudes.  He was not rich, but was poor, not powerful but meek, not satisfied but hungry, not aggressive but merciful, not popular but persecuted.  Moreover, he hungered and thirsted for righteousness.

And just as his life of sacrifice and self-giving was rewarded with the resurrection, each Beatitude also contains a promise of life with God.

·      The poor in spirit receive the kingdom of heaven.

·      Those who mourn will be comforted by God himself.

·      The clean of heart will see God.

·      The merciful will receive mercy.

·      The persecuted will inherit the kingdom.

And so, the Beatitudes are really a philosophy of life ultimately leading to heaven.

After learning from Pope Benedict XVI, we also learn from Pope John Paul II who compares the Beatitudes and the Ten Commandments.  He shows us that they beyond the Ten Commandments, not to replace them, but to complement them.

·      While the Commandments tell us what not to do, the Beatitudes tell us what to do, who to become.

·      While the Commandments set the minimum standard for moral living, the Beatitudes raise the bar inviting us to follow the radical way of the Cross.

·      While the Commandments teach us how to avoid sin, the Beatitudes teach us how to move toward perfection.

In other words, the Beatitudes are not just rules of behavior, but basic attitudes and dispositions of the heart. They do not just restrain evil, they shape the heart of Christ in us.  When we live according to the Beatitudes, we become images of Christ on earth.  That is why the Beatitudes have also been called the Magna Carta of Christianity.

Christian Life

And yet the Beatitudes are so underappreciated today.  Why? Is it perhaps because they feel so uncomfortable, so counter-cultural, especially in our political and social climate, where everything around us encourages self-promotion, division, and constant conflict?

But we need them, because Jesus does not say: blessed are those who win the argument, those who always get their way, those who humiliate their opponents. He says: blessed are the meek, the merciful, the peacemakers.

So how do we live out these Beatitudes today?

After hearing the great theological insights of Pope Benedict XVI and Pope John Paul II, for the practical application let us now turn to Pope Francis, who called the Beatitudes “the Christian’s identity card.” In other words, they are the one thing you should show to prove that you are a Christian.

He even went a step further and, with some artistic license, composed six new Beatitudes for our times:

1.    "Blessed are those who remain faithful while enduring evils inflicted on them by others, and forgive them from their heart" — think of persecuted Christians around the world, but also those among us who forgive co-workers, friends, and family members who hurt them.

2.    "Blessed are those who look into the eyes of the abandoned and marginalized, and show them their closeness" — think of those who care for refugees, trafficked women, prisoners, or the elderly and sick.

3.    "Blessed are those who see God in every person, and strive to make others also discover him" — think of those who see the person behind the condition: the homeless man, the addict, the alcoholic.

4.    "Blessed are those who protect and care for our common home"

— think of all who avoid waste, share what they have to avoid it going to the landfill, and those care for our environment.

5.    "Blessed are those who renounce their own comfort in order to help others" — think of missionaries, volunteers, and even those who serve people here in our own Mother Kaupas Center.

6.    "Blessed are those who pray and work for full communion between Christians" — think of those who seek what unites rather than what divides Christians, and who work together to improve our world.

When we allow the Beatitudes to truly shape our lives, to become the guiding philosophy of our actions, we begin to live this way almost naturally — sometimes without even realizing when, how and why we are doing it.

Conclusion

In a world obsessed with winning, let us allow the Beatitudes to shape us into winning, but winning what really counts: blessedness, holiness, life with God.

Let this Eucharist, where we receive the One who lived the Beatitudes perfectly, reshape our hearts slowly and quietly, to look more like the Heart of Christ. Let us not only settle for being decent human beings like the Ten Commandments ask of us, but dare to be his disciples and saints like the Beatitudes call us to be.

Homily Ordinary 2A: Called to serve not to compete

 Homily for 2^nd Sunday of Ordinary Time Year A 2026

Introduction

A common theme running through today’s readings is vocation. That seems especially fitting for our reflection for two reasons. First, we are beginning the liturgical season of Ordinary Time, when we are called to live out, in a steady and faithful way, the ordinary dimensions of the Christian mystery. Second, you who are here are discerning and preparing for a particular vocation: that of deacon—and of the deacon’s wife.

Scripture and Theology

In the first reading from the prophet Isaiah, it is not entirely clear who is being called. Is it the servant—perhaps the prophet himself—or is it Israel? But for our reflection on vocation, that question does not really matter.

If it is the servant, he understands his role clearly: “The Lord formed me as his servant from the womb, that Jacob may be brought back to him and Israel gathered to him.” And if it is Israel, her vocation is just as clear: she is to be “a light to the nations, that my salvation may reach to the ends of the earth.”

In both cases, vocation is not something of one’s own making. It belongs to the Lord who calls. And it is never self-referential. Vocation is always other-oriented. God uses the one who is called for his ministry of saving others.

The Responsorial Psalm echoes this same spirit of availability: “Here I am, Lord; I come to do your will.” Notice what is missing. There is no résumé, no list of accomplishments, no conditions attached. Vocation begins not with self-promotion, but with availability—much like the Blessed Mother, who said to the angel Gabriel, “Behold, I am the handmaid of the Lord. Let it be done to me according to your word.” And indeed she was, the humble instrument used by God to bring the Redeemer into the world.

Saint Paul introduces himself in much the same way in the second reading: “Paul, called to be an apostle of Christ Jesus by the will of God.” He does not define himself by his talents, nor even by his dramatic conversion. He defines himself simply as one who has been called and sent.

In the Gospel, we see most clearly the vocation of John the Baptist, a man called to play second fiddle—to be the best man, rather than the bridegroom.

John is not a minor character. He is a compelling preacher. He has disciples. People are drawn to him. Even Jesus goes to him for baptism, as we heard last Sunday. And yet, when Jesus appears, John does something remarkable: he steps aside.

He points to Jesus and says, “Behold, the Lamb of God.” John understands that his vocation is derivative. He is not the light; he bears witness to the light. That is why he says: “A man is coming after me who ranks ahead of me, because he existed before me.” John does not cling to prominence or recognition. His joy lies in fidelity, not visibility. His joy is found in being able to say, “Now I have seen and testified that he is the Son of God.”  That is not failure. That is maturity.

One of the hardest lessons in life—and certainly in ministry—is learning how to play second fiddle. From an early age, especially in our culture, we are encouraged to stand out, to be noticed, to make a name for ourselves. Even in the Church, even in good and holy work, there can be a quiet temptation to seek recognition.

And yet, when we listen carefully to the Scriptures today, we discover something striking: almost everyone in these readings understands his vocation precisely as not being the main character. Their greatness lies not in being at the center, but in faithfully serving God’s plan and pointing to him.

Christian Life

This understanding of vocation applies to every baptized Christian. But it applies in a particular way to you who are preparing for the diaconate.

The diaconate is, by its very nature, a ministry of playing second fiddle. The deacon does not preside at the Eucharist, nor absolve sins, nor anoint the sick. There is even a small rubric—honored more in the breach than the observance—that the deacon purifies the vessels after Communion at the credence table, not at the altar.

And yet, like John the Baptist, the deacon’s ministry is essential: at the altar, in the proclamation of the Word, and especially in service to charity. In fact, the Order of Mass is written with the deacon in mind. A festal Mass without a deacon is missing something essential.

Like John, the deacon points. He prepares. He serves. And often, he steps back. That can be challenging. There will be moments when your service is unseen, when your role is ignored, when others are thanked for work you quietly made possible. The temptation then is either resentment or the need to assert oneself.

Let me offer a brief personal example. Some years ago, in my role as in charge of liturgy I organized a large liturgy of the consecration of a church, involving bishops, priests, deacons, and nearly thirty servers. It required many moving parts and several rehearsals. Knowing that my strengths lie behind the scenes, I asked two others to serve as MCs, while I remained in the background. We did a fine job—and everything went smoothly, thanks to my organization and the work of my collaborators, especially those who served as MCs.

At the end of the liturgy, the bishop and pastor thanked a long list of people: choirs, servers, ministers, MCs—just about everyone—except me. I’ll admit, for a moment, I was a little bummed. But it didn’t take long to realize that none of that really mattered. The liturgy was celebrated well. The consecration of the church and the altar was beautifully accomplished.  God was worshiped. The people’s hearts and minds were raised to the Lord.

And that is the point. Ministry is not something we do in order to be noticed or applauded. If appreciation comes, we receive it with gratitude. If it does not, the ministry is no less real and no less fruitful.

Now, if the deacon’s ministry is sometimes forgotten, spare a thought for his wife. Behind every successful deacon is a woman who holds down the fort at home, listens to and encourages him, proofreads homilies, and supports—often without recognition. Together, the deacon and his wife, first as a married couple and now as a ministerial couple, witness to a discipleship that is not about prominence, but about presence—being available to God and to others, day after day.

Conclusion

And so, like John the Baptist, let us learn to embrace the vocation of playing second fiddle, joyfully saying with him, “He must increase; I must decrease.” But even more importantly, let us fix our eyes on the One to whom John points: the Lamb of God, the one who gives all for others.  For ministry is ultimately about sacrifice—about offering ourselves, quietly and faithfully, as Jesus the Lamb offered his life for the salvation of the world.

Tomorrow our country remembers Martin Luther King Jr., a man who was willing to endure suffering and even death for the sake of justice. His witness reminds us that meaningful service often comes at a cost.

The Lamb of God has already offered everything for us. What, then, can we offer in return? Perhaps our desire for recognition. Perhaps our need to be noticed.  Perhaps our temptation to hold back. Offered up with Christ, even these small sacrifices become part of his saving work, and a quiet but powerful testimony that we have come to believe in him and are ready to serve him.  With the Psalmist, let us always, always, say, “Here I am Lord, I come do your will.”

Homily Nativity Baptism A: The reason for the Baptism of Jesus and our own baptism

Homily for the Baptism of the Lord 2026

Introduction

Today we come to the end of the Christmas season with the Baptism of Jesus by John at the Jordan River. From the manger to the Jordan River, the Church has been slowly revealing to us who Jesus really is.

·      On Christmas Day, we heard the angels reveal the baby Jesus in the manger to the shepherds of Jerusalem.

·      On the feast of the Holy Family, Jesus the Son of God was also revealed as a child in danger, fleeing to Egypt as a refugee with his father and mother.

·      On New Year’s Day, we celebrated the Solemnity of Mary, the Blessed Mother of God, the simple Jewish woman whose body was the channel for bringing God’s Son into the world.

·      Last Sunday, on Epiphany, we returned to the baby Jesus, who was revealed not to the Jewish shepherds, as at Christmas, but to the wise men from the East—essentially to the Gentile world.

·      Finally today, we close this chapter of the Christmas story with the baptism not of the baby Jesus, but of the adult Jesus, who is about to begin his public ministry, an occasion at which John reveals him as the Messiah.

An immediate question, however, arises: why does Jesus ask to be baptized?

Scripture and Theology

Even John the Baptist immediately sees the problem, saying, “I need to be baptized by you, and yet you come to me?” For John’s baptism was for sinners—people who were repenting, people who needed to change their lives. Jesus had no sin, no need to change. So why does he ask to be baptized? Why does he insist on it? Let me offer two answers from the Catechism.

The first answer is found on the lips of Jesus himself in Matthew’s Gospel, when he says: “Allow it now, for thus it is fitting for us to fulfill all righteousness” (3:15).

“Fulfilling all righteous” what does it mean? The Catechism tells us that “Jesus’ gesture is a manifestation of his self-emptying” (CCC 1224). In other words, he is doing what a righteous Jewish person was expected to do: going to the synagogue on the Sabbath, going to the Temple, paying taxes—and now coming to John for a baptism of repentance. When, in the Creed, we profess that Jesus became man, we affirm that he was fully divine as well as fully huan. If he was truly human, then he had to act like it—act like a righteous man. By undergoing this baptism, Jesus shows that he is indeed a righteous man.

The Catechism gives us a second reason Jesus undergoes John’s baptism. By his baptism, Jesus was accepting and beginning his “mission as God’s suffering Servant” (CCC 536). As we know, Jesus’ mission was to die for our sins. And so, “He is already ‘the Lamb of God, who takes away the sin of the world.’ Already, in this humiliating baptism, he is anticipating the ‘baptism’ of his bloody death” (CCC 536)—what he will later do on the Cross.

Even in the Christmas story, we have already seen his humility: born of lowly parents, born in a stable, forced to flee as a refugee. Later in his ministry, he will continue to identify himself with tax collectors, prostitutes, and sinners. This same theme of humility and solidarity with sinners is already present in his baptism. By undergoing this baptism, Jesus humbles himself and identifies with those who needed it. He goes down into the water and sanctifies it, so that we may be purified by it.

The truth and importance of this event are confirmed by the fact that the evangelists chose to include it in the Gospel. They could easily have left it out, just as they pass over Jesus’ teenage years, especially since—at first glance—it seems to place Jesus in a subordinate position to John the Baptist. Yet they include it precisely to show us the fullness of the mystery of Jesus Christ. His baptism changes nothing about who he is as the Son of God; in fact, it is the very moment when God the Father publicly reveals him as his beloved Son.

Christian Life

What does this event—the feast of the Baptism of the Lord—mean for us?

Every year on this feast, I like to ask the congregation a simple question: Do you know the date of your baptism? I ask this not because I want you to throw another party, but so that you realize how that day changed everything for you. On the day of your baptism, heaven opened for you too.

You may not remember it. There may have been no dramatic signs. But something eternal happened—what the Church calls the four effects of baptism.

First, baptism forgives our sins. At your baptism, you were cleansed not just on the surface, but at the root. Original sin was taken away. The obstacle of sin that stood between you and heaven was removed.

Second, baptism gives us new life, for we are born again. When baptism removes our sin, it does not leave that place empty. The same Spirit who descended upon Jesus was given to you, along with the theological virtues of faith, hope, and love. In short, you were given what you need to complete your journey to heaven.

A third effect of baptism is the indelible mark of being a child of God. Baptism marks us permanently as God’s children, configured to Jesus Christ, his beloved sons and daughters. That is why, even when we occasionally fall away from God—even when it happens for long periods and in serious ways—we do not need to be baptized again. Because of this indelible mark, we can always return. We already belong to him.

The fourth effect of baptism is that it incorporates us into the Body of Christ, the Church. Although baptism is received individually, it immediately places us into a community of believers, where we support one another and are supported by one another on our pilgrimage to the Father.

Unfortunately, too often we treat baptism as merely a cultural ritual or something in the past—a family photo, a certificate, a tradition. But baptism is not just something that happened to us; it is something we must live from.

We live out these four effects of baptism by living the baptismal promises made on our behalf, if we were baptized as infants, or made by ourselves, if we were baptized as adults.

·      We promised to reject sin and Satan and to live as children of the light.

·      We were given a white garment—not to hang in a closet, but to keep clean through daily choices for God.

·      We were given a candle—not to admire, but to keep burning in our works.

Jesus’ baptism marked the beginning of his public mission. Our baptism does the same for us. We are baptized not only to be saved, but to be sent—to live differently, to love differently, and to witness to Christ in ordinary life.

Conclusion

Today, as we close the Christmas season, we stand with Jesus at the Jordan River. We look at him, humble and obedient. We hear the Father’s voice. We see the Spirit at work. And we remember who we are: children of God journeying together toward heaven.

If we live faithfully the grace of our baptism—rejecting sin, trusting God, and walking in humility—then one day, when our earthly pilgrimage is complete, the Father will say to us the very words he spoke over his Son: “You are my beloved son. You are my beloved daughter.  With you, I am well pleased.”