The Second Sunday after Epiphany- the Baptism of our Lord

The Epiphany season has long been associated with the Baptism of our Lord (Matthew 3:13-17; Mark 1:1-11). The 1928 American BCP assigns this commemoration to the Second Sunday after Epiphany. By coming to John to be baptized, Jesus fulfilled all righteousness. Although sinless, our incarnate Lord expressed His solidarity with sinful human beings who all need cleansing. He also received a special outpouring of the Holy Spirit as He began His public ministry. And the heavenly voice acknowledged Him as the Son of God. This moment is a unique manifestation or epiphany of the divine glory in Christ. It also points to His whole public ministry and work for human salvation.

Because of Christ's uniqueness, there are certainly historical and theological differences between His Baptism by John and the later institution of Christian Baptism. Yet, in part, the Baptism of our Lord is also a model for us. He underwent Baptism to point to the human need for the washing of regeneration. Although He was pure, He identified with us sinners who need to be cleansed. Although He was already in unity with the Spirit, we need to be strengthened by fresh outpourings of the Holy Spirit. While He was eternally the Son of God by nature, we need to be adopted as children of God. We also need to notice that Baptism is a beginning of ministry. All those who have been baptized into Christ are called to continue the ministry which Christ started in this world.

Lutheranism as an Influential Christian Movement

Varied histories and discussions have referred to Lutheranism as a movement. Viewing Lutheranism as a movement is from popular religious perspectives, especially in the U.S, where people tend to view  Christian groups in terms of denominations or other ecclesiastical organizations. However, the impact of Lutheranism is broader than particular organizations that bear the name Lutheran.

Beginning with Luther himself, Evangelical Lutheranism has remained a movement, sometimes expressed through organized bodies, and sometimes expressed despite them. Although distinguishing a movement from particular organizations can have weaknesses, Lutheranism has often existed within other church organizations. The key to being Lutheran is not organization but loyalty to core Biblical and Reformation ideas. These ideas are found in Luther's biblical and theological writings, the Reformation solas, and the Lutheran confessional documents, especially the Augsburg Confession. 

In a broad sense, the label "Lutheran" has been applied to other Reformation figures, especially in England, such as Tyndale, the early Cranmer, Thomas Cromwell, and even Queen Elizabeth I.  "Lutheran" has been applied to or claimed by many other individuals over the centuries. In our time, many, including many Anglicans, are still influenced by the Lutheran movement. Even some people who do not call themselves Lutheran are still heavily influenced by the Lutheran movement.

Of course, Lutheranism as a movement within the broader Christian context (such as within Anglicanism) can have weaknesses. There have been and still are weak or inconsistent theologies, and there are practical organizational inefficiencies. Yet, there can also be strength because Lutheranism as a movement within universal Christianity is not inextricably linked to any one time, culture, language, or ecclesiastical organization. Human organizations rise and fall, develop and wither, but the basic understanding of the Christian Gospel rediscovered by Luther survives.

 

The understanding of Epiphany is one case where a subtle Lutheran influence can be detected. Lutherans have emphasized that Epiphany highlights the Gospel mission to the peoples. And that mission involves the proclamation of saving faith in Christ. So whatever our ecclesiastical affiliation, as we proclaim the biblical message of justification by grace through faith in Jesus Christ, we participate in the ongoing evangelical mission emphasized by Luther and his followers.