The Voice From Heaven
Preaching
Preaching the Miracles
Series II, Cycle C
Object:
1. Text
As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah,15 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.16 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."17 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened,21 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."22
2. What's Happening?
First Point Of Action
[After the word of God comes to John in the wilderness, John preaches repentance and baptizes many in the region of the Jordan River who come out to hear him.]
(Vv. 15-17) In their hearts, these expecting people wonder if John is the Messiah.
Second Point Of Action
John answers that he is not the Messiah. John baptizes with water. Jesus will baptize with the Holy Spirit and fire. Further, John uses as an image of Jesus' power a winnower who will separate the good from the bad and deal with each appropriately.
Third Point Of Action
(Vv. 21-22) At some time later, after John has baptized all the people and after Jesus has been baptized, Jesus is at prayer.
Fourth Point Of Action
The heaven is opened. The Holy Spirit descends upon Jesus in the bodily form of a dove.
Fifth Point Of Action
A voice from heaven speaks to Jesus, calling him "my Son," "the Beloved," and saying, "With you I am well pleased."
3. Connection Points -- Conversations
Interviewing A Woman Who Observes These Events
Asker: You have been observing these events.
Woman: I have been watching John. He is an unusual person. I am not sure if I am more drawn to his message or to his fascinating manner. He does stand out, you know.
Asker: Stands out?
Woman: Yes, I trust him. However, we must watch out for persons with intense charisma. They might be drawing you to them for the wrong reasons. You know that we are oppressed people. We are vulnerable to salvation. Among us has grown the hope for a Messiah. We would like for John, as unique as he is, to be this deliverer. His words draw us to him yet also thrust us away from him. John acknowledges his power yet tells us his authority is nothing compared to that of the man Jesus. John is preparing the way for Jesus. Jesus must be extraordinary if John feels unworthy even to untie the thong of his sandal.
Asker: You spoke about being vulnerable to salvation.
Woman: I generally use common sense to stay focused on reality. However, common sense does not work for me here. John seems grounded in earthly matters. He baptizes with water. Yet, he talks about two separate baptisms, his with water and this Jesus who baptizes with the Holy Spirit and fire. I am confused. Water seems harmless enough. Water is a source of life. I fear fire. Fire purifies. It also destroys. Who among us will be purified? Who will be destroyed?
And the Holy Spirit. I do not know what to make of the Holy Spirit. It is a mystery. Is baptism with the Holy Spirit like being brushed by the gentle breeze of God? Does that make me holy? How shall I know of God's presence? How could God condescend to touch me?
Asker: What do you make of all these people being baptized with Jesus as one also baptized among you? You were there. What was it like at the baptism of Jesus?
Woman: Holy, holy, holy, Lord God almighty. "You are my Son, the Beloved; with you I am well pleased." Those were the words the voice from heaven spoke as the dove swooped down upon Jesus. Holy, holy, holy -- that is, I mean to say, Jesus first appeared to be any person immersed then raised from the river. However, he took on a great strength.
Jesus' baptism was no baptism only by water. Could it be that God's stamp of approval, God's blessing, also comes through to us at our baptism? Jesus' baptism transformed the significance of my baptism by water. Could it be that the Creator also is pleased with the creation of me? Would that be presumptuous on my part? Could it be that baptism does not make me holy but acknowledges my holiness?
Asker: Then you do have a sense of the Holy Spirit.
Woman: Perhaps, perhaps. Do we need to be baptized or anointed or consecrated or ordained or any of those acts to know that we are special or are set aside for a singular life? I wonder about symbolic happenings in our lives. They say to us and to others, "Listen, hear with the ear of the soul that this is important." We are willing to make this commitment before God and these witnesses. We take these vows seriously -- baptism, marriage, confirmation, and other timely consecrations of our lives. We make these promises.
Asker: Then you understand baptism and the other sacraments and symbols of our faith as more than God's doing something to us.
Woman: We must acknowledge our part. We have an active role. In the covenants of our faith, we make a response and share a responsibility in keeping these promises. In the act of baptism, I find the holy -- call it Holy Spirit, if you will -- within the mutual connections of God-with-us (Emmanuel) and us with God despite our shortcomings and imperfections. This presence empowers as it draws us toward living with a greater purpose. We take these vows as symbols of the presence of the holy.
I pondered many things that day by the river. Will you people in the approaching millennium still allow yourselves the joy of being filled with expectation? People of your time follow the wrong river when you wonder if any of these "institutional" or organizational acts of commitment still count for anything. In your day, few stand on the pedestal of perfection. What does the setting aside of a person for God's use matter to the everyday person? How do we know we are the right ones for a job whether the responsibility is as church officer, deacon, teacher, or pastor? Cannot the lifework of anyone become holy depending on how we approach it?
Interviewing John
Asker: John, what about that delicate line between being the supporter of someone else or becoming the object of notice? Clergy sometimes tell so many "I" stories that instead of using the "I" as an analogy, parishioners focus on the "I" of the clergy. What about the temptation to succumb to this sort of attention, to be Jesus?
John: I have tried to clarify from the beginning that I am only intermediary. I prepare the way for Jesus. One more powerful than I is coming.
Asker: What a powerful statement. You must have a sturdy internal strength to draw people near enough to hear you. On the other hand, your self-confidence lets you nurture Jesus and revere him as mentor.
John: The art of nurturing others is also important in your day. As an evangel, I bring good news. Particularly in your time, persons must choose what news you bring, whom you will encourage, and for what reasons.
Those who bring others to the faith for the sake of that faith are messengers of good news, however quiet or boisterous they present it. How can people in your congregations be "John" to one another today, that is, bringers of good news, encouragers of the good news in others, preparers of the way? How can people in the workplace lead others to follow the highest standards possible? What about professional jealousy at work? Is one forced now only to look after "number one"? Is it still possible to be a mentor?
Asker: The trust you must have had, the certainty of yourself and of your purpose, to put Jesus first -- where did these come from? How can we grow in strength, too? Jesus is your hero. Few doubt it.
John: Remember that Jesus and I hold a special bond. My mother, Elizabeth, and Jesus' mother are relatives. Sometimes important people need the helping hands of someone with the capacity to cut a path through the wilderness. Now ponder this, how does one greet the Holy Spirit? How did Jesus greet the Holy Spirit?
Asker: Let me respond with the Hawaiian greeting word, "aloha," as said by Puanani Buress:1
Aloha is expressed with your arms out as if to embrace, but it is also expressed with your arms held tight to your body, as if you were holding your children or other things that are precious close to you. Aloha is both: it is giving and it is holding on and protecting... The full meaning of aloha is an act of preservation, not just for us, but for the future.
Interviewing The Holy Spirit
Asker: The people of my time also ask the questions of faith. When we consider the many ways the voice of God speaks to us, how do we recognize you, Holy Spirit? At least the people of Jesus' time held the image of the dove descending on Jesus. Where is our dove?
Holy Spirit: "Do not fear, for I am with you" (Isaiah 43:5).
(From the Epiphany 1 Old Testament Reading)
Asker: Is Holy Spirit Who or What? Is it forever?
Holy Spirit: The voice of the Lord is over the waters; the God of glory thunders, the Lord, over mighty waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaks the cedars; the Lord breaks the cedars of Lebanon. The voice of the Lord flashes forth flames of fire. The voice of the Lord shakes the wilderness; The voice of the Lord causes the oaks to whirl, and strips the forest bare; and in his temple all say, "Glory!"
(From the Epiphany 1 Psalm, Psalm 29:3-9)
Asker: Who tells us that we and our work are blessed, that You are well pleased, that I am your "child"? How can we tell this to the people who get in our way and to the youths who have no idea of Whose they are? Once we have sensed your presence, Holy Spirit, how do we keep hold of this truth beyond the beginning? How can we be encouragers of each other? How do you speak to us today, God? Yes, you, Holy Spirit, who are all we really have. Creator God is beyond us. Jesus the person whose robe we could touch is gone. What remains is Holy Spirit, as elusive as the wind yet as prevailing as the wind, as near as breath yet nearly lost in the gasp.
Holy Spirit: "[The word of the Lord said to Elijah], 'Go out and stand on the mountain before the Lord, for the Lord is about to pass by.' Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a sound of sheer silence. [There in the silence was God.]" (1 Kings 19:11-12)
4. Words
Anoint
To anoint is to smear or pour oil or ointment on the body or the head of a person or on an object. To consecrate, that is "to be holy," means to set apart, dedicate, or sanctify a person or thing to some sacred purpose related to the service and worship of God. As a result, consecration gives the person or object itself a character of holiness. Priests and prophets were anointed but the anointing of a king was important. Anointment gave power to exercise authority. The Hebrew king and the high priest were anointed on accession to office.
If a ruler were the Lord's anointed, then there was a divine connection. "Samuel took a vial of oil and poured it on [Saul's] head, and kissed him; he said, 'The Lord has anointed you ruler over his people Israel. You shall reign over the people of the Lord and you will save them from the hand of their enemies all around. Now this shall be the sign to you that the Lord has anointed you ruler over his heritage' " (1 Samuel 10:1). "Then Samuel took the horn of oil, and anointed [David] in the presence of his brothers; and the spirit of the Lord came mightily upon David from that day forward. Samuel then set out and went to Ramah" (1 Samuel 16:13).
Dove
The Spirit is not just a thought. The dove has the ability both to fly away and to descend with a distinct goal. The dove referred to in the present miracle story and its parallels, Matthew 3:6, Mark 1:10, and John 1:32, is an approaching, descending bird. Here one sees it in action carrying its own metaphor of Holy Spirit, God's coming to us as dynamic and moving while taking tangible, reassuring, "bodily form."
Why a dove? Consider the dove as a symbol of God's making the covenantal connection with Noah and again with Jesus. Five of the fifteen Old Testament references relate to Noah. Noah chose three times, a week apart, to send out the dove from the ark to check if the waters had subsided. Consider that the dove returned for as long as it needed the sustenance of the ark. It functioned as a symbolic overture from God. God designed the establishment of a covenant between God and humankind. First, this bird of the smaller species of the pigeon returned to the ark. The second time, it came back to volunteer the message of the olive leaf. On the one hand, Noah might have considered the dove expendable. On the other hand, he may have understood its urge to claim the mate to whom its loyalty is renowned. (See Genesis 8:8-12.)
Used as a tender, endearing address in the Song of Solomon (2:14, 5:2, and 6:9), the dove suggests further gentleness so unlike the fire, the wind, and the earthquake. Three prophets, Isaiah, Jeremiah, and Hosea, speak of the dove. Isaiah refers to the oppressed dove's moan (Isaiah 38:14). Jeremiah uses the dove to illustrate one with the capacity to live on the barest, farthest, rocky edge of life (Jeremiah 48:28). Of all biblical mention, only Hosea derides: "Ephraim has become like a dove, silly and without sense" (Hosea 7:11a).
The apparent advantage of the dove in other Old Testament imagery is its ability to fly away and thus transcend its lowly life on earth. (See Psalm 74:19: "Do not deliver the soul of your dove to the wild animals; do not forget the life of your poor forever.") Psalm 56:1 suggests new words set to an old tune, "The [trampled, oppressed] Dove on Far-off Terebinths." Psalm 55:6 lifts up the power and endurance of this bird: "And I say, 'O that I had wings like a dove! I would fly away and be at rest.' "
Fire
In biblical days, fire was a symbol of purification and divine punishment. It represented divine action on earth. In this miracle, the writer of Luke juxtaposes these two symbols of fire. John speaks of the greater power of Jesus' baptizing "with the Holy Spirit and fire" (v. 16). In John's imagery of the winnowing fork in the next sentence, [Jesus] will burn the chaff "with unquenchable fire" (v. 17).
Is the presence of God the connection between the "unquenchable fire" and the fire that did not consume the burning bush? An unquenchable fire neither burns itself out nor can it be extinguished. Do these unnatural fires differ from other fires that follow the laws of nature? If the intent were to strike awe in people, it succeeded.
Luke and Mark use the term "unquenchable fire." Mark adds the term as a definition of hell: "[T]o go to hell, to the unquenchable fire" (Mark 9:43). Other gospel references to fire include "the hell of fire" (Matthew 5:22, 18:9), "thrown into the eternal fire" (Matthew 18:8), and "into hell" (Mark 9:45, 47).
Matthew extends the meaning of gathering and burning the residue to conditions at the eschaton: "Just as the weeds are collected and burned up with fire, so will it be at the end of the age" (Matthew 13:40). Accountability for one's actions tempers the expected deliverance of the awaited Messiah.
Sandals
To put on one's sandals showed readiness for the journey. See Exodus 12:11 for God's instructions to Moses and Aaron for how to eat the Passover lamb. ("This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly. It is the Passover of the Lord.") When Peter was about to be freed from prison, "The angel said to him, 'Fasten your belt and put on your sandals' " (Acts 12:8a). Discharging his disciples in pairs, Jesus told them to wear sandals. (See Mark 6:9.)
The main purpose of shoes, worn only outside because they were soiled, was to shield the foot. Taking off one's shoes at a holy place was a mark of respect. To go outside without shoes indicated poverty (Luke 15:22) or mourning (2 Samuel 15:30, Isaiah 20:2-4, and Ezekiel 24:17, 23).
Further symbolic use of sandals included token payments for legal transactions. To be "un-sandaled" was to be dispossessed. (See Deuteronomy 25:10.) One cast one's sandals upon property to signify possession of it. (See Psalm 60:8.)
Messiah
Messiah is the anointed one, the anticipated deliverer, God revealed. Was the hope for a messiah the universal yearning for better circumstances made specific in one person? "The Lord's anointed" was later shortened to "anointed," "Messiah" (Hebrew-Aramaic), or "Christ" (Greek). The writer of John finds two definitions of messiah: "He first found his brother Simon and said to him, 'We have found the Messiah' (which is translated Anointed)" (John 1:41). "The woman said to him, 'I know that Messiah is coming' (who is called Christ)" (John 4:25).
"Christ" is used 319 times in the New Testament. Rarely is it found in the gospels. Matthew and Luke do not use the term. Mark uses it only twice, in 1:1 and 9:41. Three references, 1:17, 4:25, and 17:3, are found in John.
"Messiah" is found sixty times in the New Testament. Of the 45 gospel references, fourteen are from Matthew, five from Mark, twelve from Luke, and fourteen from John.
In Old Testament expectation of a messiah, hope grew for a ruler to be descended from David. In that person's time, God would establish a perfect and permanent reign on earth. Peace and prosperity, righteousness, justice, knowledge of God, and worship of God would characterize this reign.
Baptism
John, the baptizer, administered the rite of baptism to Jews and to Gentiles. (See Mark 1:5.) John told the Pharisees and Sadducees to "bear fruit that befits repentance" (Matthew 3:8). For John, baptism was part of the preparation for those who were readying for the coming reign of God. From the day of Pentecost onward, baptism was the regular means of initiation into the Christian community.
At his baptism, Jesus received the Spirit. His baptism and God's blessing revealed Jesus' personal union with God the Parent. Jesus brought an authority to his ministry which reflected that union. (See Matthew 7:29, Mark 1:22, and Luke 4:32, 36.)
Consider appropriate words of baptism for today. Inclusive language formulae such as Creator, Savior, Holy Ghost; Creator, Christ, Spirit One; and Creator, Redeemer, Sanctifier2 are not strictly synonymous with the usual words of baptism. However, they enlarge the meaning of and our understanding of the traditional Trinitarian baptismal formula, "Father, Son, and Holy Spirit," that is rich with the biblical and creedal foundations of our tradition.
Holy Spirit
The Holy Spirit is the mysterious power of God's capacity to connect directly with humankind. This personal presence of God offers a force that gives strength, courage, wisdom, and the knowledge of God's will. The times we receive or are aware of the Holy Spirit we change from the inside.
Because we cannot touch the Holy Spirit but still sense its reality, we partially define it with analogies such as the "wind" or "breath." However envisioned, God's presence is more than the creative power that brought life to the formless chaos of the Genesis creation story. The Holy Spirit is an intimate, present, creating force that enables us to adapt and reshape our lives as chaos continually breaks in. The Holy Spirit enters as a renewed sense of hope or as an insight. It comes as a renewed capacity to problem-solve and recognize God's present action in other persons and in the world itself.
John's mission was to prepare the faithful remnant of Israel for a renewal of the prophetic Spirit. He encouraged the association of repentance with the outward sign of cleansing by baptism in the Jordan. He also saw baptism as preparation for a future baptism with the Holy Spirit.
Winnowing Fork
It is Jesus who holds the winnowing fork and uses it. See Luke 3:17 in this story and its parallel, Matthew 3:12. To winnow means to separate the chaff from the grain by means of a current of air. Chaff is the useless husk of grain after removal of the seed. Not only does Jesus winnow the metaphoric chaff from the wheat, he burns the chaff and gathers the wheat into the granary. That is, he finishes the entire task.
The imagery has an Old Testament preface. The writer of Ruth uses the term literally as Boaz cleans barley at the threshing floor. (See Ruth 3:2.) Jeremiah uses this field image metaphorically, that is, to examine closely and separate the good from the bad. Jeremiah speaks of God's action toward the people of Jerusalem. (See Jeremiah 15:7. For other symbolic uses of winnowing, see 1 Samuel 41:16 and Jeremiah 4:11 and 51:2.)
5. Gospel Parallels
The Setting
Mark emphasizes John's audience as "all the country of Judea and all the people of Jerusalem" (Mark 1:5). Matthew speaks of John's preaching "in the wilderness of Judea" (Matthew 3:1) and "then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan" (Matthew 3:5). Luke mentions the "multitudes" that came out to be baptized by John. (See Luke 3:7.)
Luke describes the mood of the people as "in expectation" of messiah and wondering "in their hearts" if John were the messiah. (See Luke 3:15.) In Luke, John does call the multitudes a "brood of vipers" (Luke 3:7).
Suggesting all is not well, Matthew explicitly refers to the Pharisees and Sadducees coming for baptism as a "brood of vipers" (Matthew 3:7).
The first chapter of Mark does not mention the expectation of the people. John alludes to it when he speaks of another more powerful than he coming after him. (See Mark 1:7.)
John's Baptizing Of The People
The sequences of telling differ here. Writers of the first chapter of Mark, the third chapter of Matthew, and the third chapter of Luke, present John as a messenger. John prepares the way. Mark describes John's work and his appearance.
In Mark, John says first that after him comes someone more powerful than he. Then, in the following sequence, he talks about the sandals, his baptizing with water, and Jesus' baptizing with the Holy Spirit. (See Mark 1:1-8.)
Matthew does not speak of baptizing with water until after words about trees bearing good fruit. (See Matthew 3:8.) Then he talks about his baptizing with water, Jesus as more powerful than he, the sandals, and Jesus' baptizing with the Holy Spirit and with fire, in that order. (See Matthew 3:11.)
Luke closely parallels Matthew's telling about trees bearing good fruit. Luke also elaborates with talk about collectors and soldiers. (See Luke 3:10-14.) Then Luke follows the same sequence as in Matthew. (See Luke 3:16.)
John On A Baptism Of Repentance
Matthew emphasizes John's reason for baptism, that is, "for repentance" (Matthew 3:11). Both Matthew and Luke use the simple present, "I baptize you." (See Matthew 3:11 and Luke 3:16.) Mark says, "I have baptized you" (Mark 1:8).
John's Clarification Of Who Is Messiah
The writers of all three Synoptic Gospels finish the above sentence with the conditional "but," which does not negate his reason. It amplifies his role and connects him as a messenger for the more powerful one, Jesus: "[B]ut one who is more powerful than I is coming" (Luke 3:16). Matthew adds, "after me" (Matthew 3:11).
Mark said earlier, "The one who is more powerful than I is coming after me" (Mark 1:7). The words after his "but" are "he will baptize you with the Holy Spirit" (Mark 1:8).
John's Description Of Jesus' Manner Of Baptism
Both Luke and Matthew add "and fire" to Mark's words, "with the Holy Spirit." (See Luke 3:16 and Matthew 3:11.)
John's Humility
In all three Synoptic Gospels, John positions himself far below Jesus by saying he is "not worthy." Matthew says, "to carry [Jesus'] sandals" (Matthew 3:11). For Luke, John debases himself further, as unworthy even to "untie the thong of [Jesus'] sandals" (Luke 3:16). For Mark, John cannot even "stoop down" let alone "untie the thong of [Jesus'] sandals" (Mark 1:7).
Winnowing Fork Imagery
In addition to the Luke and Matthew passages, Ruth 3:2 and Jeremiah use winnowing fork imagery. In Ruth, Boaz winnows barley at the threshing floor. Jeremiah uses the image as a metaphor: "I have winnowed them with a winnowing fork in the gates of the land; I have bereaved them, I have destroyed my people; they did not turn from their ways" (Jeremiah 15:7).
Matthew puts more emphasis on Jesus' action than Luke. Both say, "His winnowing fork is in his hand." However, Matthew writes, "he will clear his threshing floor and will gather..." (Matthew 3:12). Luke, more distant, writes, "to clear his threshing floor and to gather..." (Luke 3:17). Both writers use "chaff" and "unquenchable fire." Mark does not use the winnowing image.
Baptism Of Jesus
Matthew and Mark make a point of connecting Jesus and John through Jesus' baptism. "Then Jesus came from Galilee to John at the Jordan, to be baptized by him" (Matthew 3:13). Mark, as usual, gives us the concise version of the story: "In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan" (Mark 1:9).
Speaking closer to the action, Matthew includes an exchange between John and Jesus. John, pleading unworthiness, does not want to baptize Jesus: "I need to be baptized by you, and do you come to me?" (See Matthew 3:14.)
Following Matthew's theme of Jesus fulfilling the law, Jesus avoids arguing with John. Jesus knows the greater perspective. Jesus counsels John to "let it be so now; for it is proper for us in this way to fulfill all righteousness" (Matthew 3:15).
John consents to baptize Jesus. Luke minimizes the actual baptism of Jesus, reporting it almost in passing with the baptisms of the other people: "Now when all the people were baptized, and when Jesus also had been baptized" (Luke 3:21). Luke's interest lies in what happens next.
The Action
Less involved, Luke writes that "the heaven was opened" as Jesus was praying after his baptism. (See Luke 3:21.) Both Matthew and Mark tell the story from closer observation. They report from Jesus' point of view what Jesus himself saw. Matthew tells the story with drama: "Just as he came up from the water, suddenly the heavens were opened to him" (Matthew 3:6). The heavens were not merely opened up impersonally but were opened up "to him." For Mark also, the action occurred "just as [Jesus] was coming up out of the water" (Mark 1:10). For Mark, the heavens did not just open up but Jesus "saw the heavens torn apart" (Mark 1:10).
All three writers use the image of the descending dove. Luke calls this the "Holy Spirit" (Luke 3:21). Matthew calls it the "Spirit of God" (Matthew 3:16). Mark names it the "Spirit" (Mark 1:10).
Reporting a past event, Luke says the dove "descended upon him" (Luke 3:21). Luke emphasizes the bodily form of the Holy Spirit. Still in the present, Matthew tells of the dove "alighting on Jesus" (Matthew 3:16). Mark says, "descending like a dove on him" (Mark 1:10).
Words From Heaven
The writers of Luke and Mark agree on these words: "And a voice came from heaven, 'You are my Son, the Beloved; with you I am well pleased' " (Luke 3:22 and Mark 1:11). Matthew, who does not speak of a voice coming from heaven, says, "And a voice from heaven said" (Matthew 3:17). Unlike in Luke and Mark, where the voice addresses Jesus, in Matthew the words appear spoken to other listeners. Note, "This is my Son, the Beloved, with whom I am well pleased" (Matthew 3:17).
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1. Puanani Buress, Executive Director of Wai`anae Coast Community, from "Voices Of The Kanaka Maoli, Puanani Buress" from "Interviews in Hawai`i, August, 1995," in New Conversations, Volume 17, Number 3, Fall/Winter, 1995.
2. For further discussion, see Guidelines For The Inclusive Use of The English Language. (The content of the current, 1990 ELCA edition represents a compilation of such language guidelines prepared and published in the 1970s in The American Lutheran Church and the Lutheran Church in America.) Commission for Communication, Evangelical Lutheran Church in America, 8765 W. Higgins Road, Chicago, IL 60631.
As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah,15 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.16 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."17 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened,21 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."22
2. What's Happening?
First Point Of Action
[After the word of God comes to John in the wilderness, John preaches repentance and baptizes many in the region of the Jordan River who come out to hear him.]
(Vv. 15-17) In their hearts, these expecting people wonder if John is the Messiah.
Second Point Of Action
John answers that he is not the Messiah. John baptizes with water. Jesus will baptize with the Holy Spirit and fire. Further, John uses as an image of Jesus' power a winnower who will separate the good from the bad and deal with each appropriately.
Third Point Of Action
(Vv. 21-22) At some time later, after John has baptized all the people and after Jesus has been baptized, Jesus is at prayer.
Fourth Point Of Action
The heaven is opened. The Holy Spirit descends upon Jesus in the bodily form of a dove.
Fifth Point Of Action
A voice from heaven speaks to Jesus, calling him "my Son," "the Beloved," and saying, "With you I am well pleased."
3. Connection Points -- Conversations
Interviewing A Woman Who Observes These Events
Asker: You have been observing these events.
Woman: I have been watching John. He is an unusual person. I am not sure if I am more drawn to his message or to his fascinating manner. He does stand out, you know.
Asker: Stands out?
Woman: Yes, I trust him. However, we must watch out for persons with intense charisma. They might be drawing you to them for the wrong reasons. You know that we are oppressed people. We are vulnerable to salvation. Among us has grown the hope for a Messiah. We would like for John, as unique as he is, to be this deliverer. His words draw us to him yet also thrust us away from him. John acknowledges his power yet tells us his authority is nothing compared to that of the man Jesus. John is preparing the way for Jesus. Jesus must be extraordinary if John feels unworthy even to untie the thong of his sandal.
Asker: You spoke about being vulnerable to salvation.
Woman: I generally use common sense to stay focused on reality. However, common sense does not work for me here. John seems grounded in earthly matters. He baptizes with water. Yet, he talks about two separate baptisms, his with water and this Jesus who baptizes with the Holy Spirit and fire. I am confused. Water seems harmless enough. Water is a source of life. I fear fire. Fire purifies. It also destroys. Who among us will be purified? Who will be destroyed?
And the Holy Spirit. I do not know what to make of the Holy Spirit. It is a mystery. Is baptism with the Holy Spirit like being brushed by the gentle breeze of God? Does that make me holy? How shall I know of God's presence? How could God condescend to touch me?
Asker: What do you make of all these people being baptized with Jesus as one also baptized among you? You were there. What was it like at the baptism of Jesus?
Woman: Holy, holy, holy, Lord God almighty. "You are my Son, the Beloved; with you I am well pleased." Those were the words the voice from heaven spoke as the dove swooped down upon Jesus. Holy, holy, holy -- that is, I mean to say, Jesus first appeared to be any person immersed then raised from the river. However, he took on a great strength.
Jesus' baptism was no baptism only by water. Could it be that God's stamp of approval, God's blessing, also comes through to us at our baptism? Jesus' baptism transformed the significance of my baptism by water. Could it be that the Creator also is pleased with the creation of me? Would that be presumptuous on my part? Could it be that baptism does not make me holy but acknowledges my holiness?
Asker: Then you do have a sense of the Holy Spirit.
Woman: Perhaps, perhaps. Do we need to be baptized or anointed or consecrated or ordained or any of those acts to know that we are special or are set aside for a singular life? I wonder about symbolic happenings in our lives. They say to us and to others, "Listen, hear with the ear of the soul that this is important." We are willing to make this commitment before God and these witnesses. We take these vows seriously -- baptism, marriage, confirmation, and other timely consecrations of our lives. We make these promises.
Asker: Then you understand baptism and the other sacraments and symbols of our faith as more than God's doing something to us.
Woman: We must acknowledge our part. We have an active role. In the covenants of our faith, we make a response and share a responsibility in keeping these promises. In the act of baptism, I find the holy -- call it Holy Spirit, if you will -- within the mutual connections of God-with-us (Emmanuel) and us with God despite our shortcomings and imperfections. This presence empowers as it draws us toward living with a greater purpose. We take these vows as symbols of the presence of the holy.
I pondered many things that day by the river. Will you people in the approaching millennium still allow yourselves the joy of being filled with expectation? People of your time follow the wrong river when you wonder if any of these "institutional" or organizational acts of commitment still count for anything. In your day, few stand on the pedestal of perfection. What does the setting aside of a person for God's use matter to the everyday person? How do we know we are the right ones for a job whether the responsibility is as church officer, deacon, teacher, or pastor? Cannot the lifework of anyone become holy depending on how we approach it?
Interviewing John
Asker: John, what about that delicate line between being the supporter of someone else or becoming the object of notice? Clergy sometimes tell so many "I" stories that instead of using the "I" as an analogy, parishioners focus on the "I" of the clergy. What about the temptation to succumb to this sort of attention, to be Jesus?
John: I have tried to clarify from the beginning that I am only intermediary. I prepare the way for Jesus. One more powerful than I is coming.
Asker: What a powerful statement. You must have a sturdy internal strength to draw people near enough to hear you. On the other hand, your self-confidence lets you nurture Jesus and revere him as mentor.
John: The art of nurturing others is also important in your day. As an evangel, I bring good news. Particularly in your time, persons must choose what news you bring, whom you will encourage, and for what reasons.
Those who bring others to the faith for the sake of that faith are messengers of good news, however quiet or boisterous they present it. How can people in your congregations be "John" to one another today, that is, bringers of good news, encouragers of the good news in others, preparers of the way? How can people in the workplace lead others to follow the highest standards possible? What about professional jealousy at work? Is one forced now only to look after "number one"? Is it still possible to be a mentor?
Asker: The trust you must have had, the certainty of yourself and of your purpose, to put Jesus first -- where did these come from? How can we grow in strength, too? Jesus is your hero. Few doubt it.
John: Remember that Jesus and I hold a special bond. My mother, Elizabeth, and Jesus' mother are relatives. Sometimes important people need the helping hands of someone with the capacity to cut a path through the wilderness. Now ponder this, how does one greet the Holy Spirit? How did Jesus greet the Holy Spirit?
Asker: Let me respond with the Hawaiian greeting word, "aloha," as said by Puanani Buress:1
Aloha is expressed with your arms out as if to embrace, but it is also expressed with your arms held tight to your body, as if you were holding your children or other things that are precious close to you. Aloha is both: it is giving and it is holding on and protecting... The full meaning of aloha is an act of preservation, not just for us, but for the future.
Interviewing The Holy Spirit
Asker: The people of my time also ask the questions of faith. When we consider the many ways the voice of God speaks to us, how do we recognize you, Holy Spirit? At least the people of Jesus' time held the image of the dove descending on Jesus. Where is our dove?
Holy Spirit: "Do not fear, for I am with you" (Isaiah 43:5).
(From the Epiphany 1 Old Testament Reading)
Asker: Is Holy Spirit Who or What? Is it forever?
Holy Spirit: The voice of the Lord is over the waters; the God of glory thunders, the Lord, over mighty waters. The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaks the cedars; the Lord breaks the cedars of Lebanon. The voice of the Lord flashes forth flames of fire. The voice of the Lord shakes the wilderness; The voice of the Lord causes the oaks to whirl, and strips the forest bare; and in his temple all say, "Glory!"
(From the Epiphany 1 Psalm, Psalm 29:3-9)
Asker: Who tells us that we and our work are blessed, that You are well pleased, that I am your "child"? How can we tell this to the people who get in our way and to the youths who have no idea of Whose they are? Once we have sensed your presence, Holy Spirit, how do we keep hold of this truth beyond the beginning? How can we be encouragers of each other? How do you speak to us today, God? Yes, you, Holy Spirit, who are all we really have. Creator God is beyond us. Jesus the person whose robe we could touch is gone. What remains is Holy Spirit, as elusive as the wind yet as prevailing as the wind, as near as breath yet nearly lost in the gasp.
Holy Spirit: "[The word of the Lord said to Elijah], 'Go out and stand on the mountain before the Lord, for the Lord is about to pass by.' Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the Lord, but the Lord was not in the wind; and after the wind an earthquake, but the Lord was not in the earthquake; and after the earthquake a fire, but the Lord was not in the fire; and after the fire a sound of sheer silence. [There in the silence was God.]" (1 Kings 19:11-12)
4. Words
Anoint
To anoint is to smear or pour oil or ointment on the body or the head of a person or on an object. To consecrate, that is "to be holy," means to set apart, dedicate, or sanctify a person or thing to some sacred purpose related to the service and worship of God. As a result, consecration gives the person or object itself a character of holiness. Priests and prophets were anointed but the anointing of a king was important. Anointment gave power to exercise authority. The Hebrew king and the high priest were anointed on accession to office.
If a ruler were the Lord's anointed, then there was a divine connection. "Samuel took a vial of oil and poured it on [Saul's] head, and kissed him; he said, 'The Lord has anointed you ruler over his people Israel. You shall reign over the people of the Lord and you will save them from the hand of their enemies all around. Now this shall be the sign to you that the Lord has anointed you ruler over his heritage' " (1 Samuel 10:1). "Then Samuel took the horn of oil, and anointed [David] in the presence of his brothers; and the spirit of the Lord came mightily upon David from that day forward. Samuel then set out and went to Ramah" (1 Samuel 16:13).
Dove
The Spirit is not just a thought. The dove has the ability both to fly away and to descend with a distinct goal. The dove referred to in the present miracle story and its parallels, Matthew 3:6, Mark 1:10, and John 1:32, is an approaching, descending bird. Here one sees it in action carrying its own metaphor of Holy Spirit, God's coming to us as dynamic and moving while taking tangible, reassuring, "bodily form."
Why a dove? Consider the dove as a symbol of God's making the covenantal connection with Noah and again with Jesus. Five of the fifteen Old Testament references relate to Noah. Noah chose three times, a week apart, to send out the dove from the ark to check if the waters had subsided. Consider that the dove returned for as long as it needed the sustenance of the ark. It functioned as a symbolic overture from God. God designed the establishment of a covenant between God and humankind. First, this bird of the smaller species of the pigeon returned to the ark. The second time, it came back to volunteer the message of the olive leaf. On the one hand, Noah might have considered the dove expendable. On the other hand, he may have understood its urge to claim the mate to whom its loyalty is renowned. (See Genesis 8:8-12.)
Used as a tender, endearing address in the Song of Solomon (2:14, 5:2, and 6:9), the dove suggests further gentleness so unlike the fire, the wind, and the earthquake. Three prophets, Isaiah, Jeremiah, and Hosea, speak of the dove. Isaiah refers to the oppressed dove's moan (Isaiah 38:14). Jeremiah uses the dove to illustrate one with the capacity to live on the barest, farthest, rocky edge of life (Jeremiah 48:28). Of all biblical mention, only Hosea derides: "Ephraim has become like a dove, silly and without sense" (Hosea 7:11a).
The apparent advantage of the dove in other Old Testament imagery is its ability to fly away and thus transcend its lowly life on earth. (See Psalm 74:19: "Do not deliver the soul of your dove to the wild animals; do not forget the life of your poor forever.") Psalm 56:1 suggests new words set to an old tune, "The [trampled, oppressed] Dove on Far-off Terebinths." Psalm 55:6 lifts up the power and endurance of this bird: "And I say, 'O that I had wings like a dove! I would fly away and be at rest.' "
Fire
In biblical days, fire was a symbol of purification and divine punishment. It represented divine action on earth. In this miracle, the writer of Luke juxtaposes these two symbols of fire. John speaks of the greater power of Jesus' baptizing "with the Holy Spirit and fire" (v. 16). In John's imagery of the winnowing fork in the next sentence, [Jesus] will burn the chaff "with unquenchable fire" (v. 17).
Is the presence of God the connection between the "unquenchable fire" and the fire that did not consume the burning bush? An unquenchable fire neither burns itself out nor can it be extinguished. Do these unnatural fires differ from other fires that follow the laws of nature? If the intent were to strike awe in people, it succeeded.
Luke and Mark use the term "unquenchable fire." Mark adds the term as a definition of hell: "[T]o go to hell, to the unquenchable fire" (Mark 9:43). Other gospel references to fire include "the hell of fire" (Matthew 5:22, 18:9), "thrown into the eternal fire" (Matthew 18:8), and "into hell" (Mark 9:45, 47).
Matthew extends the meaning of gathering and burning the residue to conditions at the eschaton: "Just as the weeds are collected and burned up with fire, so will it be at the end of the age" (Matthew 13:40). Accountability for one's actions tempers the expected deliverance of the awaited Messiah.
Sandals
To put on one's sandals showed readiness for the journey. See Exodus 12:11 for God's instructions to Moses and Aaron for how to eat the Passover lamb. ("This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly. It is the Passover of the Lord.") When Peter was about to be freed from prison, "The angel said to him, 'Fasten your belt and put on your sandals' " (Acts 12:8a). Discharging his disciples in pairs, Jesus told them to wear sandals. (See Mark 6:9.)
The main purpose of shoes, worn only outside because they were soiled, was to shield the foot. Taking off one's shoes at a holy place was a mark of respect. To go outside without shoes indicated poverty (Luke 15:22) or mourning (2 Samuel 15:30, Isaiah 20:2-4, and Ezekiel 24:17, 23).
Further symbolic use of sandals included token payments for legal transactions. To be "un-sandaled" was to be dispossessed. (See Deuteronomy 25:10.) One cast one's sandals upon property to signify possession of it. (See Psalm 60:8.)
Messiah
Messiah is the anointed one, the anticipated deliverer, God revealed. Was the hope for a messiah the universal yearning for better circumstances made specific in one person? "The Lord's anointed" was later shortened to "anointed," "Messiah" (Hebrew-Aramaic), or "Christ" (Greek). The writer of John finds two definitions of messiah: "He first found his brother Simon and said to him, 'We have found the Messiah' (which is translated Anointed)" (John 1:41). "The woman said to him, 'I know that Messiah is coming' (who is called Christ)" (John 4:25).
"Christ" is used 319 times in the New Testament. Rarely is it found in the gospels. Matthew and Luke do not use the term. Mark uses it only twice, in 1:1 and 9:41. Three references, 1:17, 4:25, and 17:3, are found in John.
"Messiah" is found sixty times in the New Testament. Of the 45 gospel references, fourteen are from Matthew, five from Mark, twelve from Luke, and fourteen from John.
In Old Testament expectation of a messiah, hope grew for a ruler to be descended from David. In that person's time, God would establish a perfect and permanent reign on earth. Peace and prosperity, righteousness, justice, knowledge of God, and worship of God would characterize this reign.
Baptism
John, the baptizer, administered the rite of baptism to Jews and to Gentiles. (See Mark 1:5.) John told the Pharisees and Sadducees to "bear fruit that befits repentance" (Matthew 3:8). For John, baptism was part of the preparation for those who were readying for the coming reign of God. From the day of Pentecost onward, baptism was the regular means of initiation into the Christian community.
At his baptism, Jesus received the Spirit. His baptism and God's blessing revealed Jesus' personal union with God the Parent. Jesus brought an authority to his ministry which reflected that union. (See Matthew 7:29, Mark 1:22, and Luke 4:32, 36.)
Consider appropriate words of baptism for today. Inclusive language formulae such as Creator, Savior, Holy Ghost; Creator, Christ, Spirit One; and Creator, Redeemer, Sanctifier2 are not strictly synonymous with the usual words of baptism. However, they enlarge the meaning of and our understanding of the traditional Trinitarian baptismal formula, "Father, Son, and Holy Spirit," that is rich with the biblical and creedal foundations of our tradition.
Holy Spirit
The Holy Spirit is the mysterious power of God's capacity to connect directly with humankind. This personal presence of God offers a force that gives strength, courage, wisdom, and the knowledge of God's will. The times we receive or are aware of the Holy Spirit we change from the inside.
Because we cannot touch the Holy Spirit but still sense its reality, we partially define it with analogies such as the "wind" or "breath." However envisioned, God's presence is more than the creative power that brought life to the formless chaos of the Genesis creation story. The Holy Spirit is an intimate, present, creating force that enables us to adapt and reshape our lives as chaos continually breaks in. The Holy Spirit enters as a renewed sense of hope or as an insight. It comes as a renewed capacity to problem-solve and recognize God's present action in other persons and in the world itself.
John's mission was to prepare the faithful remnant of Israel for a renewal of the prophetic Spirit. He encouraged the association of repentance with the outward sign of cleansing by baptism in the Jordan. He also saw baptism as preparation for a future baptism with the Holy Spirit.
Winnowing Fork
It is Jesus who holds the winnowing fork and uses it. See Luke 3:17 in this story and its parallel, Matthew 3:12. To winnow means to separate the chaff from the grain by means of a current of air. Chaff is the useless husk of grain after removal of the seed. Not only does Jesus winnow the metaphoric chaff from the wheat, he burns the chaff and gathers the wheat into the granary. That is, he finishes the entire task.
The imagery has an Old Testament preface. The writer of Ruth uses the term literally as Boaz cleans barley at the threshing floor. (See Ruth 3:2.) Jeremiah uses this field image metaphorically, that is, to examine closely and separate the good from the bad. Jeremiah speaks of God's action toward the people of Jerusalem. (See Jeremiah 15:7. For other symbolic uses of winnowing, see 1 Samuel 41:16 and Jeremiah 4:11 and 51:2.)
5. Gospel Parallels
The Setting
Mark emphasizes John's audience as "all the country of Judea and all the people of Jerusalem" (Mark 1:5). Matthew speaks of John's preaching "in the wilderness of Judea" (Matthew 3:1) and "then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan" (Matthew 3:5). Luke mentions the "multitudes" that came out to be baptized by John. (See Luke 3:7.)
Luke describes the mood of the people as "in expectation" of messiah and wondering "in their hearts" if John were the messiah. (See Luke 3:15.) In Luke, John does call the multitudes a "brood of vipers" (Luke 3:7).
Suggesting all is not well, Matthew explicitly refers to the Pharisees and Sadducees coming for baptism as a "brood of vipers" (Matthew 3:7).
The first chapter of Mark does not mention the expectation of the people. John alludes to it when he speaks of another more powerful than he coming after him. (See Mark 1:7.)
John's Baptizing Of The People
The sequences of telling differ here. Writers of the first chapter of Mark, the third chapter of Matthew, and the third chapter of Luke, present John as a messenger. John prepares the way. Mark describes John's work and his appearance.
In Mark, John says first that after him comes someone more powerful than he. Then, in the following sequence, he talks about the sandals, his baptizing with water, and Jesus' baptizing with the Holy Spirit. (See Mark 1:1-8.)
Matthew does not speak of baptizing with water until after words about trees bearing good fruit. (See Matthew 3:8.) Then he talks about his baptizing with water, Jesus as more powerful than he, the sandals, and Jesus' baptizing with the Holy Spirit and with fire, in that order. (See Matthew 3:11.)
Luke closely parallels Matthew's telling about trees bearing good fruit. Luke also elaborates with talk about collectors and soldiers. (See Luke 3:10-14.) Then Luke follows the same sequence as in Matthew. (See Luke 3:16.)
John On A Baptism Of Repentance
Matthew emphasizes John's reason for baptism, that is, "for repentance" (Matthew 3:11). Both Matthew and Luke use the simple present, "I baptize you." (See Matthew 3:11 and Luke 3:16.) Mark says, "I have baptized you" (Mark 1:8).
John's Clarification Of Who Is Messiah
The writers of all three Synoptic Gospels finish the above sentence with the conditional "but," which does not negate his reason. It amplifies his role and connects him as a messenger for the more powerful one, Jesus: "[B]ut one who is more powerful than I is coming" (Luke 3:16). Matthew adds, "after me" (Matthew 3:11).
Mark said earlier, "The one who is more powerful than I is coming after me" (Mark 1:7). The words after his "but" are "he will baptize you with the Holy Spirit" (Mark 1:8).
John's Description Of Jesus' Manner Of Baptism
Both Luke and Matthew add "and fire" to Mark's words, "with the Holy Spirit." (See Luke 3:16 and Matthew 3:11.)
John's Humility
In all three Synoptic Gospels, John positions himself far below Jesus by saying he is "not worthy." Matthew says, "to carry [Jesus'] sandals" (Matthew 3:11). For Luke, John debases himself further, as unworthy even to "untie the thong of [Jesus'] sandals" (Luke 3:16). For Mark, John cannot even "stoop down" let alone "untie the thong of [Jesus'] sandals" (Mark 1:7).
Winnowing Fork Imagery
In addition to the Luke and Matthew passages, Ruth 3:2 and Jeremiah use winnowing fork imagery. In Ruth, Boaz winnows barley at the threshing floor. Jeremiah uses the image as a metaphor: "I have winnowed them with a winnowing fork in the gates of the land; I have bereaved them, I have destroyed my people; they did not turn from their ways" (Jeremiah 15:7).
Matthew puts more emphasis on Jesus' action than Luke. Both say, "His winnowing fork is in his hand." However, Matthew writes, "he will clear his threshing floor and will gather..." (Matthew 3:12). Luke, more distant, writes, "to clear his threshing floor and to gather..." (Luke 3:17). Both writers use "chaff" and "unquenchable fire." Mark does not use the winnowing image.
Baptism Of Jesus
Matthew and Mark make a point of connecting Jesus and John through Jesus' baptism. "Then Jesus came from Galilee to John at the Jordan, to be baptized by him" (Matthew 3:13). Mark, as usual, gives us the concise version of the story: "In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan" (Mark 1:9).
Speaking closer to the action, Matthew includes an exchange between John and Jesus. John, pleading unworthiness, does not want to baptize Jesus: "I need to be baptized by you, and do you come to me?" (See Matthew 3:14.)
Following Matthew's theme of Jesus fulfilling the law, Jesus avoids arguing with John. Jesus knows the greater perspective. Jesus counsels John to "let it be so now; for it is proper for us in this way to fulfill all righteousness" (Matthew 3:15).
John consents to baptize Jesus. Luke minimizes the actual baptism of Jesus, reporting it almost in passing with the baptisms of the other people: "Now when all the people were baptized, and when Jesus also had been baptized" (Luke 3:21). Luke's interest lies in what happens next.
The Action
Less involved, Luke writes that "the heaven was opened" as Jesus was praying after his baptism. (See Luke 3:21.) Both Matthew and Mark tell the story from closer observation. They report from Jesus' point of view what Jesus himself saw. Matthew tells the story with drama: "Just as he came up from the water, suddenly the heavens were opened to him" (Matthew 3:6). The heavens were not merely opened up impersonally but were opened up "to him." For Mark also, the action occurred "just as [Jesus] was coming up out of the water" (Mark 1:10). For Mark, the heavens did not just open up but Jesus "saw the heavens torn apart" (Mark 1:10).
All three writers use the image of the descending dove. Luke calls this the "Holy Spirit" (Luke 3:21). Matthew calls it the "Spirit of God" (Matthew 3:16). Mark names it the "Spirit" (Mark 1:10).
Reporting a past event, Luke says the dove "descended upon him" (Luke 3:21). Luke emphasizes the bodily form of the Holy Spirit. Still in the present, Matthew tells of the dove "alighting on Jesus" (Matthew 3:16). Mark says, "descending like a dove on him" (Mark 1:10).
Words From Heaven
The writers of Luke and Mark agree on these words: "And a voice came from heaven, 'You are my Son, the Beloved; with you I am well pleased' " (Luke 3:22 and Mark 1:11). Matthew, who does not speak of a voice coming from heaven, says, "And a voice from heaven said" (Matthew 3:17). Unlike in Luke and Mark, where the voice addresses Jesus, in Matthew the words appear spoken to other listeners. Note, "This is my Son, the Beloved, with whom I am well pleased" (Matthew 3:17).
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1. Puanani Buress, Executive Director of Wai`anae Coast Community, from "Voices Of The Kanaka Maoli, Puanani Buress" from "Interviews in Hawai`i, August, 1995," in New Conversations, Volume 17, Number 3, Fall/Winter, 1995.
2. For further discussion, see Guidelines For The Inclusive Use of The English Language. (The content of the current, 1990 ELCA edition represents a compilation of such language guidelines prepared and published in the 1970s in The American Lutheran Church and the Lutheran Church in America.) Commission for Communication, Evangelical Lutheran Church in America, 8765 W. Higgins Road, Chicago, IL 60631.
