Today is a joyful celebration of new life in Christ. Today, in a few minutes, Holly is going to commit herself to Christ in faith and baptism, and then she and Craig are going to offer their son Henry to receive baptism as well. I think the last time we celebrated the baptism of a mother and her child at the same service at St. Margaret’s was nineteen years ago, so it’s not something we see very often! But it’s a beautiful witness to the decision of a family to put God at the centre of their lives and follow the way of Jesus together, and so we rejoice with them here today.
Baptism in the New Testament is like a beautiful diamond with many facets. We turn it around and examine it closely, and the light falls on a different facet each time. Sometimes baptism is about being born again into the family of God. Sometimes it’s about dying with Christ on his cross and being raised with him in his resurrection—that symbolism was very powerful when adults were baptized by total immersion, going down into the water and coming up again. Sometimes it’s about God making a covenant with the person being baptized, and baptism being the sign and seal of that covenant. Sometimes it’s about repentance and forgiveness of sins.
Most of the language used about baptism in the New Testament works better when it’s an adult being baptized, as Holly will be baptized today. That shouldn’t surprise us; after all, most of the New Testament books were written by the first generation of Christians. They remembered what it was like to be without Christ in their lives. They remembered how they came to believe in Christ, and how they were baptized into his family. So they loved using the language of dying and rising again, or being washed from your sins. That language really resonated with their experience. They looked back on their conversion to Christ using the sort of imagery Paul uses in the two verses immediately before our reading from Colossians today, where he says,
‘For he has rescued us from the kingdom of darkness and transferred us into the Kingdom of his dear Son, who purchased our freedom and forgave our sins.’ (Colossians 1.13-14 NLT)
But what does baptism mean for a person who experiences it the way Henry is going to experience it today, right at the beginning of his life? I think the New Testament text that best fits Henry’s experience is the one from the end of the Gospel of Matthew where Jesus sends out his disciples to preach the gospel to all nations. Let me remind you of what he says:
“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you.” (Matthew 28:19-20a NRSV).
A disciple is a learner—we might even say, an apprentice—someone who is intent on putting the teaching and example of Jesus into practice in their daily life. Adults can decide to do this, of course, but parents can also decide to make this the centre of their lives with their children. We love Jesus and we want to learn to follow him, and as we’re learning day by day, we’re also passing on what we learn to our children and grandchildren, by our words and by our example. So a family that brings a child for baptism is a family that has decided to follow Jesus together.
But why would we want to do that? Why would we specifically want to follow Jesus? After all, there are many different religions out there in the world today. We have many different options to choose from. What makes Jesus so special? Is it just because we live in Canada, and historically Canada has had a Christian tradition? Or is it something more than that?
I want to focus with you on one verse from our reading from Colossians this morning: the first verse of the passage, Colossians 1.15. Here it is:
‘He (that is, Christ) is the image of the invisible God, the firstborn of all creation’.
That’s how the New Revised Standard Version translates it, rather literally, from the original Greek. The Common English Bible gives what I think is a good paraphrase of it:
‘The Son is the image of the invisible God, the one who is first over all creation.’
This is amazing language for our author to use! We’re not exactly sure when the letter to the Colossians was written. Many scholars think it was written by Paul the apostle, as it claims, which means it would have had to be written before the mid-sixties A.D., since Paul was probably executed by the Roman Emperor Nero about that time. But other scholars think it was written at a later date, by a disciple of Paul, perhaps a decade or so after Paul died. Even so, we’re talking about no more than forty-five years after the death of Jesus—and likely quite a bit earlier than that—and someone is already using astonishing language to describe the carpenter from Nazareth who’d been executed as a rebel against Rome by Pontius Pilate.
Let me try to illustrate what I mean. C.S. Lewis died on November 22nd1963, so that will be fifty-six years ago this coming November. Lewis continues to be a very popular Christian writer. His Narnia stories have been made into movies several times over the years. His books still sell in the millions. Many people have been inspired by him and some have become Christians because of his writings. There have been dozens of biographies and studies about his life, to the point that you’d think there would be nothing left to say, but no, people are still writing them! So it’s safe to say that Lewis was an impressive man and a great religious leader and teacher.
But no one has ever said of C.S. Lewis the sort of thing that we read in Colossians:
‘C.S. Lewis is the image of the invisible God, the one who is first over all creation, because all things were created by him: both in the heavens and on the earth, the things that are visible and the things that are invisible.Whether they are thrones or powers, or rulers or authorities, all things were created through him and for him.’
It would be unthinkable that anyone would talk about Lewis like that. After all there are still people alive who knew him! His character flaws are well documented, and if anyone tried to teach that Lewis’ life was some sort of special revelation of God, Lewis and his friends would have been the first ones to protest. “I’m just a man,” he would have said, “and a sinner too. Please pray for me!”
When these verses from Colossians were written there were certainly people still alive who had known Jesus well. Many of them were Jewish people, and Jewish people were very strict about not worshipping anyone but the one God, the Creator of heaven and earth. They were also very strict about not making images or idols. How could you possibly make an image that would sum up everything that God is? The whole universe can’t contain the likeness of God, so what hope does an image have of doing it? And so Jewish people were told quite clearly in the Ten Commandments not to make any sort of image to bow down and worship.
But now here is Paul, using that image language about Jesus, calling him the Son of God, and going on to say, ‘The Son is the image of the invisible God, the one who is first over all creation.’ And none of Jesus’ early followers protested that, despite the fact that it cut right across their Jewish sensitivities. Why is that? Surely it’s because, the more they thought about their experience of Jesus, the more they realized that this was the only sort of language that was adequate for him.
The Anglican bishop of Toronto is called Andrew Asbil. Andrew’s father Walter was also an Anglican bishop in the Diocese of Niagara in Ontario. About twenty years ago, long before Andrew became a bishop, I was at a national church meeting in Toronto where he was one of the speakers. The person introducing him said, “I want to introduce Andrew Asbil to you today. Some of you know his father Walter, and you’ll agree with me that you now know exactly what Jesus meant when he said, ‘He who has seen me has seen the Father’!” And it’s true! If you put photographs of Andrew and Walter beside each other, the likeness is uncanny!
But of course most children bear the likeness of their parents to some degree. And children also inherit some of their characteristics from their parents. The older I get, the more I realize that some of my deepest convictions about what it means to be a Christian priest come from my dad, who was a priest before me. And I chuckle sometimes when I hear some of the things my daughter says to her children, and I realize that she heard the very same words coming out of my mouth when she was growing up!
“Like father, like son.” “If you’ve seen me, you’ve seen the Father.” Many of you have heard me tell the joke about the little girl in Sunday School who was trying to draw a picture of God. Her teacher was surprised. “But no one knows what God looks like!” he said. She replied, “They will when I’m done!” And when Jesus was done living his life of love for God and others—even going so far as to love his enemies and pray for those who hated him—when he was done living a simple life with few possessions, focussing only on God and the people God loves—when he was done crossing boundaries and loving people no one else had any time for—when he was done healing the sick and raising the dead and welcoming sinners and teaching us what God had in mind for us when he created us in the first place—well, when Jesus was done all that, now we know what God is like. God is like Jesus.
Let’s be clear what we mean here. We’re not saying that God hasn’t revealed any truth about himself to anyone in any other religion on the planet. That would be absurd. God hasn’t left himself without a witness anywhere. There are good and wise things taught about God in many different religious traditions. But at one point in the history of the planet, as St. John says in his Gospel, ‘The word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.’ (John 1.14 NRSV) God has come among us in Jesus, to live and die as one of us. That’s why we follow him.
But there’s one more thing we need to remember about this verse in Colossians. Jesus doesn’t only show us what God is like; he also shows us what humans are meant to be like. ‘He is the image of the invisible God,’ says Paul. But you remember in the Book of Genesis, when God creates human beings, he says, “Let us make humankind in our image, according to our likeness.” (Genesis 1.26 NRSV) and the writer goes on to say,
‘So God created humankind in his image, in the image of God he created them, male and female he created them.’ (Genesis 1.27 NRSV)
Scholars have speculated for years about what it means to say that we humans are made in the image of God, but the simple answer was staring us in the face all the time. Five chapters later in Genesis the same language is used when Adam has a son. ‘He became the father of a son in his likeness, according to his image, and named him Seth’. (Genesis 5.3). Parents have children in their image. God created humans in his image. We were meant to grow up to be like God, just as children grow up to be like their parents.
But so often we choose to disobey God, and the rest of the Bible is a sad record of that. We break our relationship with God, we’re alienated from others, we hurt the people we love, and we bring devastation to the natural world God created. This is still going on today. Yes, we’re still made in God’s image, but we struggle with evil and wickedness as well. We human beings are a mixed bag, capable of incredible love but also incredible cruelty. Our whole lives long, we struggle with this.
But Jesus shows us the way. Yes, he is God come to live among us, but he’s also a real human being. He shares our struggles. He knows what it’s like to be a refugee and have to flee from death squads with your family. He knows what it’s like to have to earn a living by the work of your hands. He knows what it’s like to have to share a small house with siblings, and later on, to be misunderstood by them, and called ‘out of his mind.’ He knows what it’s like to be hungry and thirsty, to love people and be rejected by them, to be gossiped about and slandered, and ultimately to die a painful death for a crime he didn’t commit.
Jesus wasn’t removed from our life; he lived it to the full. But somehow, when we read his story, we find ourselves drawn by him. Through all the difficulties, he seems to know God is with him all the time. He doesn’t get sidetracked from doing God’s will. He reaches out to the poor and the sick and the marginalized. He treats women and children, and lepers and Roman soldiers, and tax collectors and sinners, as if they matter to God. He inspires us, and we find ourselves wanting to be like him. That’s what being a disciple is all about: learning from Jesus what it means to be truly human, made in God’s image.
Let’s go around this one last time.
Jesus is the image of the invisible God. Jesus shows us what God is like. So if someone tries to tell us that God is pleased by people who plant bombs, and force children to become soldiers, and fly airplanes into buildings to kill thousands of people, we know that’s wrong. Jesus has shown us what God is like. “God is love.” “He who has seen me has seen the Father.” If you want to know God, come to Jesus.
But Jesus is also the image of what it means to be human. He teaches us that loving God and loving your neighbour is the secret of life, and as we watch him, we realize he’s right. Jesus is truly alive, in a way we rarely see in others. He can teach us how to be truly alive.
Today, Holly and Henry are setting out on this path. As they get closer to Jesus, Jesus will teach them to know the God who loves them. And Jesus will also show them what it means to be a real live human being, the way God had in mind when he first created human beings.
But this reminder is for all of us, not just Holly and Henry. Jesus is the image of the invisible God. He’s the best picture we have of what God is like. He’s also the best picture we have of what humans are meant to be like. So let’s follow him, so that we also can be transformed into his likeness.