Ṭāb-Yōmīn took the letter and in haste made off to Jerusalem. He came and found all the priests sitting in sorrow. He took the letter and laid it in the hand of Elizar. He (E.) opens it and reads it and finds in it wondrous discourses. He opens it and reads it and sees what stands therein written. He reads it in silence and gives them no decision about it. Elizar then took it and laid it in the hand of Old Father Zakhriā. He (Z.) opens it and reads it and sees what stands therein written. He reads it in silence and gives no decision about it. Elizar now opened his mouth and spake to Old Father Zakhriā: "Old Father, get thee gone from Judæa, lest thou stir up strife in Jerusalem." Old Father then raised his right hand and smote on the head Elizar: "Elizar, thou great house, thou head of all the priests! If thou in thy inner [part] knewest thy mother, thou wouldst not dare come into our synagogue. If thou in thy inner [part] knewest, thou wouldst not dare read the Torah. For thy mother was a wanton. A wanton was she, who did not match with the house of her husband's father. As thy father had not the hundred gold staters for writing her the bill of divorcement, he abandoned her straightway and enquired not for her. Is there a day when I come and look forth, and see not Mīshā bar Amrā? Yea, is there a day when I come without praying in your synagogue, that you should be false and dishonest and say a word which you have ne'er heard about me? Where is there a dead man who becomes living again, that Enishbai should bear a child? Where is there a blind man who becomes seeing, where is there a lame man for whom his feet [walk again], and where is there a mute who learns [to read in] a book, that Enishbai should bear a child? It is two and twenty years to-day that I have seen no wife. Nay, neither through me nor through you will Enishbai bear a child." (Book of the Gnostic John the Baptizer, Chapter 18)

Rather than the Angel of the Lord of Luke's gospel, we have a blasphemous child, a naked interpreter of dreams, and poor Ṭāb-Yōmīn, probably a junior priest, who runs hither and yon in the middle of night.

The Chief Priest receives the interpretation as credible. Zakhriā utterly rejects it. Moreover he does so with a string of insults delivered against the Chief Priest, which might well be evidence of what the dream portends.

Presumably Zakhriā would welcome having a son. We might reasonably assume that years before he had prayed for the birth of an heir. But it has been twenty-two years since he and his wife have had sex.

Zakhriā had given up on God. He had given up on his own dreams, his own prayers. I have also given up - or more accurately, kept hidden - my best hopes. They are usually packed away with the dusty, moldy souvenirs of the past.

Yesterday on a long-drive I listened to an evangelical radio broadcast. In a lilting Dutch accent, the elderly speaker told a wonderful story of being saved years before. At one point, talking of her own experience with prayer, she explained, "I've learned that God is seldom early, but he's never late. God is always just on time."

Earth groans out of season and is sent a-whirl through the heaven-spheres. Earth opens her mouth and speaks to Elizar: "Go to Lilyukh, that he may interpret the dreams you have seen," Thereon Elizar opened his mouth and spake unto all of the priests: "Who goes to Lilyukh, that he may interpret the dreams you have seen?" Then wrote they a letter and put it in the hand of Ṭāb-Yōmīn. Ṭāb-Yōmīn took the letter and betook himself to Lilyukh, Lilyukh lay on his bed; sleep had not yet flown from him. A quaking came into his heart, shivered his heart and brought it down from its stay, Ṭāb-Yōmīn drew near to Lilyukh, Ṭāb-Yōmīn stepped up to Lilyukh, shook him out of his sleep and spake to him: "The priests saw dreams, fire burned in Old Father (Abā Sābā) Zakhriā; three heaven-lights appeared. The sun sank and the lights rose. Fire lit up the house of the people (synagogue), smoke rose over the temple. A quaking quaked in the Throne-chariot, so that Earth removed from her seat. A star flew down into Judæa, a star flew down into Jerusalem. The sun appeared by night, and the moon rose by day." When Lilyukh heard this, he cast dust on his head. Naked, Lilyukh rose from his bed and fetched the dream-book. He opens it and reads in it and looks for what stands there written. He opens it and reads therein and interprets the dreams in silence without reading aloud. He writes them in a letter and expounds them on a leaf. In it he says to them: "Woe unto you, all of you priests, for Enishbai shall bear a child. Woe unto you, ye rabbis, for a child shall be born in Jerusalem. Woe unto you, ye teachers and pupils, for Enishbai shall bear a child, woe unto you, Mistress Torah (the Law), for Yōhānā shall be born in Jerusalem."Lilyukh writes unto them in the letter and says to them: "The star, that came and stood over Enishbai: A child will be planted out of the height from above; he comes and will be given unto Enishbai. The fire, that burned in Old Father Zakhriā: Yōhānā will be born in Jerusalem."

A fire burned in Zakhria (Zechariah). Enishbai (Elizabeth) shall bear a child. Yohana (John) will be born in Jerusalem.

The birth is preceded by cosmic shifts and terrestrial tumult. A new age is arriving with the birth of the child.

In the Mandaean text the birth of John will bring woe to the priests, rabbis, and even to Mistress Torah: to the very heart of Jewish life.

The tale's opening reminds us of the Bible, Gilgamesh, Tolkien, and Battlestar Galatica. From current conflict will arise complete consilience.

Even as we so often fear change, we also yearn for a new beginning.

Above is a photograph of a Mandaean child being baptized in 2006. More information is available from Dr. April D. DeConick.

A CHILD was planted out of the height, a mystery revealed in Jerusalem. The priests saw dreams; chill seized on their children, chill seized on Jerusalem.Early in the morning he went to the temple. He opened his mouth in blasphemy and his lips of lying. He opened his mouth in blasphemy and spake to all of the priests:"In my vision of the night I beheld, [I beheld] in my vision. When I lay there, I slept not and rested not, and sleep came not to me by night. I slept not and rested not, [and I beheld] that a star appeared and stood over Enishbai. Fire burned in Old Father (Abā Sābā) Zakhriā; three heaven-lights appeared. The sun sank and the lights rose. Fire lit up the house of the people (synagogue), smoke rose over the temple. A quaking quaked in the Throne-chariot, so that Earth removed from her seat. A star flew down into Judæa, a star flew down into Jerusalem. The sun appeared by night, and the moon rose by day." When the priests heard this, they cast dust on their head. Yaqif the priest weeps and Beni-Amin's tears flow. Shilai and Shalbai cast dust on their heads. Elizar [the chief priest] opened his mouth and spake unto all of the priests: "Yaqif interprets dreams, but as yet he has no understanding of these. Beni-Amin interprets dreams; is he not a man who discloses your secrets? Ṭāb-Yōmīn gives us no revelation, though you deem he can give information on all that is and [that] is not. (Book of the Gnostic John the Baptizer, Chapter 18)

The Mandaeans are an ancient people of mysterious origin. Perhaps, they began as Jewish followers of John the Baptist. Perhaps they migrated to what is now Southern Iraq and Iran after the Romans destroyed the Jerusalem Temple.

Arab neighbors have called the Mandaeans, "al-Mughasilah" or “ones who wash themselves." Baptism is a principal ritual and John the Baptist is the most venerated religious figure of the Mandaean faith.

Mandaean scripture tells us much more of John than Christian scripture... perhaps too much for the purposes of this daily meditation. But for several days I will seek to engage this scripture and see what we can discern,"on all that is and is not."

While Apollos was in Corinth, Paul passed through the inland regions and came to Ephesus, where he found some disciples. He said to them, ‘Did you receive the Holy Spirit when you became believers?’ They replied, ‘No, we have not even heard that there is a Holy Spirit.’ Then he said, ‘Into what then were you baptized?’ They answered, ‘Into John’s baptism.’ Paul said, ‘John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.’ On hearing this, they were baptized in the name of the Lord Jesus. When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied— altogether there were about twelve of them. (Acts 19:1-7)

I have been baptized three times. Each time I have been baptized in the name of the Father, and the Son and the Holy Spirit.

On each occasion I have perceived the need for repentance, but I have approached the rite more as an opportunity for renewal, especially of my relationship with God.

I have never spoken in tongues. It would be a stretch to claim any prophesy. Following two of the rituals I experienced a bit of anti-climax, even loss.

None of my baptisms have been in the Episcopal Church, in which I have worshiped for over twenty years. But near the close of the Episcopal celebration of baptism comes this prayer: "Give him an inquiring and discerning heart, the courage to will and to persevere, a spirit to know and to love you, and the gift of joy and wonder in all your works. Amen."

If these gifts are of the Holy Spirit, then I have known a baptism of the Holy Spirit. Thanks be to God.

Now there came to Ephesus a Jew named Apollos, a native of Alexandria. He was an eloquent man, well-versed in the scriptures. He had been instructed in the Way of the Lord; and he spoke with burning enthusiasm and taught accurately the things concerning Jesus, though he knew only the baptism of John. He began to speak boldly in the synagogue; but when Priscilla and Aquila heard him, they took him aside and explained the Way of God to him more accurately. (Acts 18:24-26)

It is several years after the execution of John and the crucifixion of Jesus. Alexandria was the most sophisticated, principally Greek, city in the Eastern Mediterranean. It was also home of the largest community of Jews outside Jerusalem. It had its own intellectual and religious traditions.

Ephesus was a commercial, political, and religious center in what is now Western Turkey and was then at the core of Greek culture. Apollos is a Jew with a Greek name. He certainly spoke Greek, probably read Greek, and might well have been illiterate in Hebrew.

Apollos knew the Way of the Lord, but did not fully understand the Way of God, an interesting distinction. He knew only the baptism of John. Does this contrast with the baptism of the Holy Spirit or suggest broader differences?

Taken together, the testimonies of Josephus and Apollos seem to suggest a cult of John that continued after the prophet's death. And despite John's supposed monopoly, as argued by Crossan, may suggest continued baptisms for the repentance of sin after the demise of John.

We don't know what Priscilla and Aquila explained. But we can trace the work of Apollos with Paul in Corinth. St. Jerome relates that once the schism at Corinth was resolved Apollos became bishop there.

The king was grieved, yet out of regard for his oaths and for the guests, he commanded it to be given; he sent and had John beheaded in the prison. The head was brought on a platter and given to the girl, who brought it to her mother. His disciples came and took the body and buried it; then they went and told Jesus. (Matthew 14: 9-12)

The gospel of Luke alludes very briefly - and the gospel of John not at all - to the death of the Baptizer.

Mark and Matthew tell an essentially identical story, with the exception noted above where Matthew has the disciples of John burying their master and then going to Jesus.

The Lord's Prayer is part of Matthew's exposition of the sermon on the mount. But in Luke's gospel, following John's execution, "... his disciples said to him, 'Lord, teach us to pray as John taught his disciples to pray.'" (Luke 11:1)

What we can just barely discern is an ongoing relationship between those who followed John and those who followed Jesus.

Following the death of John if there was someone other than Jesus to whom the dead prophet's followers might turn, the scriptures do not tell us.

The contemporary scholar John Dominic Crossan suggests, "John had a monopoly, but Jesus had a franchise." What I understand this to mean is that for his followers John the Baptist was the prophet, the teacher, the baptizer, the one messenger of God.

Jesus offers a process and program by which each of us may participate with others in prophecy, teaching, baptism, and many other gifts.

John prepared the way for the kingdom of God. Jesus shows us how to live in that kingdom.

Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him. (Antiquities of the Jews, XVIII, chapter 5, by Flavius Josephus

Fear is a natural and unreliable condition. We are most fearful of the unknown, which - until better known - resists any reasonable engagement.

An external action to address our fear is often mis-targeted and will further complicate our condition.

"Herod, who feared... Herod's suspicious temper..." According to Josephus, Herod did not know what John might threaten. He was trying to preempt a possible threat.

From our perspective it seems unlikely that John was a political threat. But the killing of John undermined the political confidence of those subject to Herod.

"Fear not, for I am with you. I will bless you..." (Genesis 26:24)

The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. Immediately the king sent a soldier of the guard with orders to bring John’s head. He went and beheaded him in the prison, brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. When his disciples heard about it, they came and took his body,and laid it in a tomb. (Mark 6: 26-29)

Pride can be such a fragile thing.

Because of a drunken oath offered before a crowd of synchophats Herod betrays his own best judgment.

It was not the first time nor the last. Herod displays a similar mix of pride and failure of courage when Pilate sends Jesus to him.

Despite a lifetime of struggle, pride still undermines my best judgment and leads me into foolish traps.

Dear God, please take my pride and give it your purpose.

But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, ‘Ask me for whatever you wish, and I will give it.’ And he solemnly swore to her, ‘Whatever you ask me, I will give you, even half of my kingdom.’ She went out and said to her mother, ‘What should I ask for?’ She replied, ‘The head of John the baptizer.’ Immediately she rushed back to the king and requested, ‘I want you to give me at once the head of John the Baptist on a platter.’ (Mark 6: 21-25)

Josephus, a Jewish historian, gives the name Salome to the daughter of Herodias. Oscar Wilde's play and Richard Strauss' opera based on the play have confirmed Salome as an ancient Lolita, a young seductress who creates havoc.

I am more inclined to see Salome as Flaubert describes her in his Trois Contes. "Her poses were the embodiment of sighs, and there was such a languor in all her being that one could not tell whether she were weeping for a god or swooning in his arms. The eyes were half-shut, and her body writhed; she swayed her stomach like an undulating wave, made her breasts quiver. And yet her face remained motionless and her feet never stopped."

At the close of the dance she is summoned by her mother, "A snap of fingers was heard in the balcony. She went up there, came down again, and then brought out these words with a childish air, lisping a little: "I want you to give me, in a dish, the head..." She had forgotten the name, but began again smiling: "The head of of Iaokanan!"

Is our power corrupted by pride, like Herod? Are we consumed with resentment, like Herodias? As sin goes, these are well-known and easily recognized.

But thoughtless innocence is the alchemist's element that allows pride and resentment to murder John.

For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, because Herod had married her. For John had been telling Herod, ‘It is not lawful for you to have your brother’s wife.’ And Herodias had a grudge against him, and wanted to kill him. But she could not, for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. (Mark 6: 17-20)

Herod feared John, he imprisoned John, and he liked to listen to John.

Most of us are a complicated mix of contradictions. But few of us give full expression to our confusion.

The wealthy, the powerful, the prominent and privileged are better able to allow their eccentricities full scope. In some cases, this greater freedom to be honestly conflicted is a blessing. In art, music, commerce and more it can spur creativity.

In exploring our inner conflicts and in seeking to resolve personal purpose with social expectation a fertile tension can be found.

But when there is nothing but self-indulgence -- when there is a veritable celebration of confusion -- the creative edge is lost and eccentricity becomes little more than destructive self-assertion.

To what then will I compare the people of this generation, and what are they like? They are like children sitting in the market-place and calling to one another,“We played the flute for you, and you did not dance; we wailed, and you did not weep.” For John the Baptist has come eating no bread and drinking no wine, and you say, “He has a demon”; the Son of Man has come eating and drinking, and you say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!” Nevertheless, wisdom is vindicated by all her children.’ (Luke 7:31-35)

Why are we so inclined to criticism?

Why do we so often indulge in doubt, skepticism, and even cynicism?

I perceive these attitudes are born of fear. We are afraid of being criticized, afraid to believe, afraid to remain open and vulnerable.

Criticism and cynicism are barriers to exclude what we fear.

But, too often, the same barriers also exclude faith, hope, and love.

Dear God, give me the courage to be open to your love and the love of others.

Even when it hurts.

I tell you, among those born of women no one is greater than John; yet the least in the kingdom of God is greater than he.’ (And all the people who heard this, including the tax-collectors, acknowledged the justice of God, because they had been baptized with John’s baptism. But by refusing to be baptized by him, the Pharisees and the lawyers rejected God’s purpose for themselves.) (Luke 7: 28-30)

The Sadducee's or lawyers are thought to have rejected John and his ministry. The Pharisees had a more ambivalent response.

The Pharisees considered John's message of needing to repent to be important and appropriate for others. It was simply not personally relevant inasmuch as the Pharisees were confident of their ability to avoid sin.

But in this self-confidence the Pharisees were unknowingly separating themselves from God, even further than the sinners who gathered to John.

Gracious God help me to know how and when I choose to separate myself from you. Help me to watch, listen, and learn more of your intention.

In acknowledging separation and seeking reconciliation may I move ever closer to you.

When John’s messengers had gone, Jesus began to speak to the crowds about John: ‘What did you go out into the wilderness to look at? A reed shaken by the wind? What then did you go out to see? Someone dressed in soft robes? Look, those who put on fine clothing and live in luxury are in royal palaces. What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written,“See, I am sending my messenger ahead of you, who will prepare your way before you.” (Luke 7:24-27)

What did you go out to see?

A political leader? An entertainment celebrity? A sports hero? A famous author? A provocative scholar?

I read more than I go out to see. But I look for stories that - somehow - will explain the mystery of life.

What works? What does not work? Why?

How can I change my living, my choices, my attitudes to go a better way?

The disciples of John reported all these things to him. So John summoned two of his disciples and sent them to the Lord to ask, ‘Are you the one who is to come, or are we to wait for another?’ When the men had come to him, they said, ‘John the Baptist has sent us to you to ask, “Are you the one who is to come, or are we to wait for another?” ’ Jesus had just then cured many people of diseases, plagues, and evil spirits, and had given sight to many who were blind. And he answered them, ‘Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them. And blessed is anyone who takes no offence at me.’ (Luke 7: 18-23)

John's question is inconsistent with his earlier testimony. Something has happened to cause second-throughts or the question is mis-reported or the prior testimony is mis-reported.

My guess is the question is authentic and accurate. It is John's prior testimony that has been poorly remembered or reworked over time. The inconsistency has been preserved due to the power of the answer Jesus gives this question.

What have you seen and heard? What does your own experience tell you? Don't depend on the description of others or even the words of Jesus. In considering Jesus, give close attention to your own experience. Compare this experience to the counsel of scripture. What do you discern?

Then Jesus is quoted, in the Greek, as saying, "kai makariov estin ov ean mh skandalisqh en emoi." Happy is anyone who is not scandalized by me.

Here Jesus does not call for sacrifice, commitment, or even faith. Just don't be embarrassed or annoyed or cynical or indignant about Jesus. If we will remain just a bit open to the possibility of what Jesus has done and is doing, we will be blessed.

Now when Jesus learned that the Pharisees had heard, ‘Jesus is making and baptizing more disciples than John’— although it was not Jesus himself but his disciples who baptized— he left Judea and started back to Galilee. (John 4: 1-3) If I testify about myself, my testimony is not true. There is another who testifies on my behalf, and I know that his testimony to me is true. You sent messengers to John, and he testified to the truth. Not that I accept such human testimony, but I say these things so that you may be saved. He was a burning and shining lamp, and you were willing to rejoice for a while in his light. But I have a testimony greater than John’s. (John 5:31-36)

The Pharisees were grudging supporters of John the Baptist. They agreed with John on the need for repentance of sins... if mostly by others.

But repentance and even forgiveness is not enough. The greater testimony of Jesus starts with these, but goes well beyond. The farther beyond, the less the Pharisees liked what they heard from Jesus.

Unlike the Pharisees I want to hear and accept the greater testimony. But like the Pharisees I find it difficult to do so.

After this Jesus and his disciples went into the Judean countryside, and he spent some time there with them and baptized. John also was baptizing at Aenon near Salim because water was abundant there; and people kept coming and were being baptized— John, of course, had not yet been thrown into prison. Now a discussion about purification arose between John’s disciples and a Jew. They came to John and said to him, ‘Rabbi, the one who was with you across the Jordan, to whom you testified, here he is baptizing, and all are going to him.’ John answered, ‘No one can receive anything except what has been given from heaven. You yourselves are my witnesses that I said, “I am not the Messiah, but I have been sent ahead of him.” He who has the bride is the bridegroom. The friend of the bridegroom, who stands and hears him, rejoices greatly at the bridegroom’s voice. For this reason my joy has been fulfilled. He must increase, but I must decrease.’ (John 3: 22-30)

The Jesus movement and John's movement continued in parallel for some period of time. There were, besides, many others about offering prophecy and promising reform.

What I perceive in the relationship between John and Jesus is similar to the story of a ground-breaking scholar and his or her best students. Because the scholar is ground-breaking, the students are needed to continue the work. It is likely some of the students will surpass the teacher.

The teacher and students will differ. Plato differed with Socrates. Aristotle differed with Plato. How the ground-breaking teacher deals with these differences can be crucial to how the field of study emerges.

Few are as generous with their students as the fourth gospel writes of John toward Jesus, "He must increase, but I must decrease." I wonder if this does not involve some post-hoc romanticizing.

But while resentment is more typical, the joy of John captures our admiration. Generosity of spirit confirms - rather than subverts - the brilliance of the precursor and is the model for every teacher, leader, or parent involved in shaping succession.

Then they said to him, ‘John’s disciples, like the disciples of the Pharisees, frequently fast and pray, but your disciples eat and drink.’ Jesus said to them, ‘You cannot make wedding-guests fast while the bridegroom is with them, can you? The days will come when the bridegroom will be taken away from them, and then they will fast in those days.’ (Luke 5:33-35)

How are we to approach God?

Fasting and prayer is the typical practice across many religious traditions.

John's followers were preoccupied with their sin. They approached God with fasting and sacrifice.

Jesus taught the joy of God's love. His disciples celebrated being present with God.

Sin and separation marked the follower's of Jesus as well. But they were (are?) focused on God's grace.

The next day he saw Jesus coming towards him and declared, ‘Here is the Lamb of God who takes away the sin of the world! This is he of whom I said, “After me comes a man who ranks ahead of me because he was before me.” I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.’ And John testified, ‘I saw the Spirit descending from heaven like a dove, and it remained on him. I myself did not know him, but the one who sent me to baptize with water said to me, “He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.” And I myself have seen and have testified that this is the Son of God.’ (John 1: 29-34)

In fourth gospel Jesus is not baptized by John. Unlike Luke's telling of Jesus and John as cousins bound from birth. In the gospel according to John, the Baptizer says, "I myself did not know him..."

Scholars are uncertain and divided. But most suggest the synoptic gospels were written late in the first generation after the death of Jesus. John is a second generation production, probably written between 90 and 120 AD.

What had embarrassed the first generation was, nonetheless, too important to deny. When the fourth gospel was written the Jesus movement had sufficiently surpassed that of the Baptizer to make some "reframing" possible.

Isn't this how we usually deal with our sins and follies? Over time we re-write our own stories, rendering ourselves less foolish, less flawed, less fully human. We seek - of course - to highlight our wisdom, righteousness, and courage.

Why of course? Is it not better - for our own self-understanding and for our relationship with others, including God - to be very clear regarding who we have been and our profound need for help and mercy?

Dear God, help me to keep my story true, especially when telling it to you.

Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased.’ (Luke 5: 21-22)

The act of baptism seems to have embarrassed the gospel writers. Compare Luke's description above to that of the angel's visit to Elizabeth or Zechariah. The first public act of Jesus' ministry is given rather paltry attention

Then Jesus came from Galilee to John at the Jordan, to be baptized by him. John would have prevented him, saying, ‘I need to be baptized by you, and do you come to me?’ But Jesus answered him, ‘Let it be so now; for it is proper for us in this way to fulfil all righteousness.’ Then he consented. And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, ‘This is my Son, the Beloved, with whom I am well pleased.’ (Matthew 3: 13-17)

Matthew gives us enough to visualize the event and is the most explicit in dealing - if vaguely - with the problem. The notion that the Son of God, the Christ, would undergo a "baptism of repentance for the forgiveness of sins" struck these second-generation Christians as scandalous.

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased.’ (Mark 1:9-11)

Latter-day orthodoxy teaches that Jesus was "very God of very God, begotten, not made, being of one substance with the Father" and that he "was made man." Wholly man and wholly God.

By the time Jesus came to John to be baptized he had lived as a man for at least thirty years. We know almost nothing of those years. But to live a human life is to be separate from God. To be separate from God is to experience sin.

Every human begins his or her journey of faith by acknowledging sin, seeking to narrow what separates us from God, and accepting - joyfully - the offer of forgiveness that will close any gap that persists.

I am not scandalized by Jesus needing to be baptized, rather it increases my hope.

This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’ He confessed and did not deny it, but confessed, ‘I am not the Messiah.’ And they asked him, ‘What then? Are you Elijah?’ He said, ‘I am not.’ ‘Are you the prophet?’ He answered, ‘No.’ Then they said to him, ‘Who are you? Let us have an answer for those who sent us. What do you say about yourself?’ He said,‘I am the voice of one crying out in the wilderness,“Make straight the way of the Lord” ’, as the prophet Isaiah said. (John 1:19-23)

Who are you? Who am I?

What are you doing? What am I doing? What is my role, my purpose?

I am none other than myself, answers John.

Even if I am a voice crying in the wilderness, that none can hear, I will be myself.

I will prepare the way for others, he said.

They came to him in the wilderness.

What do I say?

So, with many other exhortations, he proclaimed the good news to the people. But Herod the ruler, who had been rebuked by him because of Herodias, his brother’s wife, and because of all the evil things that Herod had done, added to them all by shutting up John in prison. (Luke 3:18-20)

What is the purpose of faith? The psalm assigned for today suggests one answer: "The Lord answer you in the day of trouble! The name of the God of Jacob protect! May he send you help from the sanctuary and give you support from Zion... May he grant you your heart's desire and fulfill all your plans." (Psalm 21)

In one way or another this is often my prayer. God is instrumental. God is protector and patron.

Freud argued, "When the growing individual finds that he is destined to remain a child for ever, that he can never do without protection against strange powers, he lends those powers the features belonging to the figure of his father; he creates for himself the gods whom he dreads, whom he seeks to propitiate, and whom he nevertheless entrusts with his own protection. Thus his longing for a father is a motive identical with his need for protection against the consequences of his human weakness."

But the great stories of individual faith are seldom (ever?) narratives of success, or even protection. John joins a great company of prophets and, eventually, martyrs who are, if anything, led to give away their heart's desires and forsake their plans.

Note: That Luke, the most historically-oriented of the gospels, writes here of John's imprisonment by Herod suggests that John was imprisoned at least once before he baptized Jesus.

As it is written in the prophet Isaiah, ‘See, I am sending my messenger ahead of you, who will prepare your way; the voice of one crying out in the wilderness: “Prepare the way of the Lord, make his paths straight” ’, John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, ‘The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.’ (Mark 1: 2-8)

We have moved from the gospel of Luke to that of Mark.

Like Luke the authority of Isaiah is invoked. Matthew and John make the same connection to ancient prophecy.

All of the gospel writers honor the Baptizer, but point to "one who is more powerful" for whom John is preparing the way.

Mark and Matthew offer a physical description of the Precursor that has captured our imagination. The gospels of John and Luke do not describe his appearance.

Four narratives, several continuities and several discontinuities... as will be seen in the days ahead.

As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, John answered all of them by saying, ‘I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing-fork is in his hand, to clear his threshing-floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.’ (Luke 3:15-17)

Am I wheat or am I chaff?

I am both. I am still growing. The grain is not yet ripe.

The chaff - or hull - still serves to protect my seed, my emerging self.

When ripe a winnowing-fork will easily separate seed from chaff.

Most chaff is so thin and light it will waft away on the wind, what is left will be swept up and discarded.

What is needed today will be easily discarded at the right time.

And the crowds asked him, ‘What then should we do?’ In reply he said to them, ‘Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.’ Even tax-collectors came to be baptized, and they asked him, ‘Teacher, what should we do?’ He said to them, ‘Collect no more than the amount prescribed for you.’ Soldiers also asked him, ‘And we, what should we do?’ He said to them, ‘Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.’ (Luke 3:10-14)

John advocates an active, practical repentance. We are to share what we have with those who need what we have.

We are to avoid oppressing others. Especially if we have power, we are to use that power with restraint and justice.

But John does not preach radical self-sacrifice. Tax collectors, widely seen as traitorous servants of the Romans, can remain tax collectors. Soldiers may remain soldiers.

Repentance is not a matter of what we profess. It is a matter of how we treat others in all that we do.

John said to the crowds that came out to be baptized by him, ‘You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits worthy of repentance. Do not begin to say to yourselves, “We have Abraham as our ancestor”; for I tell you, God is able from these stones to raise up children to Abraham. Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.’ (Luke 3: 7-9)

For the Puritan preachers of colonial America - and even today - it was fire and brimstone. For John it is an axe and fire.

The way of Jesus was prepared by self-awareness of sin and separation. John taught that this separation was to be feared and remedied.

I have not been taught to fear God. I know a loving and forgiving God. But the separation is painful and worth fearing. Too often I wield the axe.

In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, during the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, as it is written in the book of the words of the prophet Isaiah, ‘The voice of one crying out in the wilderness:“Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth; and all flesh shall see the salvation of God.” ’ (Luke 3: 1-5)

John's baptism was a sacrament of repentance. The Greek used by Luke is metanoia meaning to change one's mind. As is so often case with Greek culture, the focus is on mental perspective and attitude.

Hebrew has two words for repentance. Nacham is similar to metanoia in its focus on intention and mental states. This notion of repentance involves regret, sorrow, pity (even self-pity) and the need for comfort, in some cases comforting one's self.

The other Hebrew concept of repentance is shuwb, which means to turn back, to return, to restore, refresh or repair. This repenting involves action and practical change.

John seems to have preached a repentance that encompassed both intention and action. There is the suggestion of action - the physical baptizing - preceding the change in attitude which allows for a change in condition through forgiveness, which might lead to further action to restore, refresh, and repair.

Above is the Sermon of St. John the Baptist by Bruegel. Please click on the image to enlarge.

And the child grew and became strong in spirit; and he lived in the desert until he appeared publicly to Israel. (Luke 1: 80).

This concludes the gospel's first chapter. Luke's second chapter tells of the nativity and youth of Jesus.

The desert is a common feature in Christian spirituality. Jesus spent forty days and forty nights in the desert.

The desert fathers of early Christianity developed the foundations of a spiritual tradition that continues today at Saint Catherine's and other monastic communities.

At the heart of this tradition is a desert aridity. Paradoxically, growing closer to God emerges from a conscious and deeply felt absence of God.

St. Macarius the Great tells us, "The soul that really loves God and Christ, though it may do ten thousand righteousnesses, esteems itself as having wrought nothing, by reason of its insatiable aspiration after God. Though it should exhaust the body with fastings, with watchings, its attitude towards the virtues is as if it had not yet even begun to labour for them."

Any separation from God leaves us thirsty.

A young John the Baptist by Carravaggio.

His father Zechariah was filled with the Holy Spirit and prophesied: "Praise be to the Lord, the God of Israel, because he has come and has redeemed his people. He has raised up a horn of salvation for us in the house of his servant David (as he said through his holy prophets of long ago), salvation from our enemies and from the hand of all who hate us— to show mercy to our fathers and to remember his holy covenant, the oath he swore to our father Abraham: to rescue us from the hand of our enemies, and to enable us to serve him without fear in holiness and righteousness before him all our days. And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him, to give his people the knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace." (Luke 1: 67-79)

God acts through redemption, rescue, mercy, and remembrance. These saving acts enable us to serve God, offer us knowledge of salvation through the forgiveness of our sins, and guide our feet into the path of peace. John was born to prophesy to this reality and to prepare the way for this reality to be fulfilled in the life, death, and resurrection of Jesus.

And all of them were amazed. Immediately his mouth was opened and his tongue freed, and he began to speak, praising God. Fear came over all their neighbours, and all these things were talked about throughout the entire hill country of Judea. All who heard them pondered them and said, ‘What then will this child become?’ For, indeed, the hand of the Lord was with him. (Luke 1: 63-66)

In my early thirties I lost my voice for several months. While I denied the diagnosis at the time, it was a stress-induced reaction to a figurative loss of voice, loss of authority, and loss of identity.

Once I was separated from the source of stress, my voice gradually returned. It has not, however, ever fully recovered. The weakness comes and goes.

The crisis that precipitated my prolonged quiet marked an end of innocence or, perhaps more accurately, the beginning of wisdom.

Before the event I was superficially self-confident. Afterwards I am much more aware of my limitations and much more cognizant of the world's complexity.

Before the loss, I was a modestly talented baritone soloist. Since the loss I sing with others, so that when my voice weakens I can depend on the others to continue.

Now the time came for Elizabeth to give birth, and she bore a son. Her neighbours and relatives heard that the Lord had shown his great mercy to her, and they rejoiced with her. On the eighth day they came to circumcise the child, and they were going to name him Zechariah after his father. But his mother said, ‘No; he is to be called John.’ They said to her, ‘None of your relatives has this name.’ Then they began motioning to his father to find out what name he wanted to give him. He asked for a writing-tablet and wrote, ‘His name is John.’ And all of them were amazed. (Luke 1: 57-63)

In Greek his name was Ioannes. This is the Greek version of the Hebrew, Yowchanan, which means Jehovah has graced.

Gabriel (warrior of God) had instructed Zachariah (Jehovah remembers) that this would be the name of his son.

Yowchanan was not just his name. This was his identity. John was to become a man God had graced and through whom God's grace was extended to others.

In those days Mary set out and went with haste to a Judean town in the hill country, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary’s greeting, the child leapt in her womb. And Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me? For as soon as I heard the sound of your greeting, the child in my womb leapt for joy. And blessed is she who believed that there would be a fulfilment of what was spoken to her by the Lord.’ (Luke 1:39-45)

Other than Paul, the author of Luke was probably the most effective writer of early Christianity. He is not the earliest, others have preceded him in gospel-writing. He was almost certainly a younger contemporary of Paul.

At the opening of the gospel he states, "I too decided, after investigating everything carefully from the very first, to write an orderly account for you... so that you may know the truth concerning the things about which you have been instructed."

Luke is considerably longer than the other gospels, much more historical in its approach, and includes several unique elements, including John's nativity story - with the Annunciation and the Magnificat - the prodigal son, and the good Samaritan.

Authorship, especially of narrative history, is very much a matter of choosing what to put in and leave out. Too much detail undermines the narrative. There is a tendency to address - and put in place - the most commonly told and the most interesting bits of oral tradition.

I speculate the author's attention to the in utero relationship of John and Jesus was both popular and politically important. There is biblical and secular evidence that John's movement was initially much stronger than the Jesus movement. There is also the suggestion of competition.

The Jesus movement has demonstrated a remarkable ability to incorporate the competition into the Christian story. I hypothesize that well before Luke began to write, this had been accomplished by bringing John and Jesus into a complementary relationship which Luke documented for the ages.