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From: Romans 6:3-11

Baptism (Continuation)

[3] Do you not know that all of us who have been baptized into Christ Jesus were
baptized into His death? [4] We were buried therefore with Him by baptism into
death, so that as Christ was raised from the dead by the glory of the Father, we
too might walk in newness of life.

[5] For if we have been united with Him in a death like His, we shall certainly be
united with Him in a resurrection like His. [6] We know that our old self was cru-
cified with Him so that the sinful body might be destroyed, and we might no lon-
ger be enslaved to sin. [7] For He who has died is freed from sin. [8] But if we
have died with Christ, we believe that we shall also live with Him. [9] For we know
that Christ being raised from the dead will never die again; death no longer has
dominion over him. [10] The death He died He died to sin once for all, but the life
He lives He lives to God. [11] So you also must consider yourselves dead to sin
and alive to God in Christ Jesus.

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Commentary:

1-11. The universal dominion of sin, which began with the sin of Adam, is not
the only event to be reckoned with. When sin reached its full extent, the grace
brought by Jesus Christ came in superabundance. Through Baptism this grace
reaches each of us and frees us from the control of sin. When we receive this
Sacrament we die: that is to say, our blameworthiness is destroyed, we re-
nounce sin once and for all, and are born again into a new life.

“The Lord”, St. Ambrose tells the newly baptized, “who wanted His benefactions
to endure, the serpent’s plans to be turned to naught, and the harm done to be
put right, delivered a sentence to mankind: ‘You are dust, and to dust you shall
return’ (Genesis 3:19), and made man subject to death [...]. The remedy was gi-
ven him: man would die and rise again [...]. You ask me how? [...] Pay attention.
So that in this world too the devil’s snare would be broken, a rite was instituted
whereby man would die, being alive, and rise again, being alive [...]. Through im-
mersion in water the sentence is blotted out: ‘You are dust, and to dust you
shall return’” (”De Sacramentis”, II, 6).

This passage of the epistle, which reveals the key truths concerning Baptism,
also reminds us of the profound meaning of this rite which Christ established, its
spiritual effects in Christians and its far-reaching effects with respect to the Chris-
tian life. Thus, we can apply to Baptism what St. Thomas Aquinas says about
all the sacraments: “Three aspects of sanctification may be considered — its very
cause, which is Christ’s Passion; its form, which is grace and the virtues; and its
ultimate end, which is eternal life. And all these are signified by the sacraments.
Consequently, a sacrament is a sign which is both a reminder of the past, that is,
of the Passion of Christ, and an indication of what is effected in us by Christ’s
Passion, and a foretelling and pledge of future glory” (”Summa Theologiae”, III,
q. 60, a. 3).

In the specific case of Baptism, the various things which the Sacrament implies
carry a special nuance—a new birth which presupposes a symbolic death. It re-
produces in us not only the Passion, Death and burial of Christ, symbolized by
immersion in water (verses 3-4, 6), but also new life, the life of grace which pours
into the soul, enabling the person to share in the Resurrection of Christ (verses
4-5). This sharing in Christ’s Resurrection to immortal life is a kind of seed which
will ultimately produce the glorious resurrection of our bodies.

The baptized person is, therefore, someone newly created, someone born into a
new life, someone who has moved out of darkness into light. The white garment
used at Baptism symbolizes innocence and grace; the burning candle, the light
of Christ—two symbols the Church uses in the baptismal liturgy to signify what
is happening.

Thus, in Baptism, God “removes every trace of sin, whether original or personal”
(”The Rite of Baptism”, Introduction, 5) and also remits the penalties that these
sins incur. On being baptized in the name of the Three Divine Persons, the Chris-
tian is shown God the Father’s love for him (a love he has not merited), is given
a share in the Paschal Mystery of the Son, and to him is communicated new
life in the Spirit (cf. “Instruction on Infant Baptism”, 20 October 1980, 9). Baptism,
which is also described as “the door of the spiritual life”, unites a person to Christ
and to the Church by means of grace, which makes us children of God and heirs
to Heaven. Finally, in addition to the infused virtues and supernatural gifts, the
person is given “the graces necessary to live in a Christian way, and on his soul
is impressed the sacramental character which makes him a Christian for ever-
more” (”St. Pius X Catechism”, 250).

Baptism, which confers a “character”, that is, a kind of seal confirming our Chris-
tian calling, gives us a share in Christ’s priesthood and makes us capable of re-
ceiving the other sacraments.

4. It is easier to grasp the symbolism of burial and resurrection if one remembers
that in earlier times, and particularly in the apostolic period, Baptism was usual-
ly administered by immersion in water—in some cases by total immersion, up
to three times, with one Person of the Blessed Trinity being invoked each time.
“They asked you, ‘Do you believe in God the Father almighty?’ You said, ‘I be-
lieve’, and you were immersed, that is, you were buried. Again they asked you,
‘Do you believe in our Lord Jesus Christ and in His Cross?’ You said, ‘I believe’,
and you were again immersed. This time you have been buried with Christ, and
he who is buried with Christ rises with Christ. For a third time you were asked,
‘Do you believe in the Holy Spirit?’ You said, ‘ I believe’, and for a third time you
were immersed, so that by this three-fold confession you might be loosed of
your many attachments to your past life” (St. Ambrose, “De Sacramentis”, II, 7).

Today Baptism is normally administered by pouring water over the head — a me-
thod also used in apostolic times and which gradually came into general use be-
cause it was found more convenient.

5. Just as the ingraft and the plant form a single thing and make a single princi-
ple of life, Christians by being grafted onto or incorporated into Christ through
Baptism form one single thing with Him and begin to draw on His divine life. We
are also “united with Him in a death like His”: Christ suffered physical death; we,
in Baptism, die spiritually to the life of sin. St. John Chrysostom explains this
as follows: “Baptism is for us what the Cross and burial were for Christ; but with
this difference: the Savior died physically, He was physically buried, whereas we
ought to die spiritually. That is why the Apostle does not say we are ‘united with
Him with His death’, but ‘in a death like his’” (”Hom. on Rom.”, 10).

9-10. Jesus Christ chose to bear all the consequences of sin, even though He
was sinless. His voluntary death on the Cross and His glorious Resurrection
broke the bonds of death, for Himself and for all His own. Death no longer shall
have dominion: “[Christ died] that through death He might destroy him who has
the power of death, that is, the devil, and deliver all those who through fear of
death were subject to lifelong bondage” (Hebrews 2:14-15). And as a conse-
quence He won, for His own human nature and for us, a new life.

In all those who have been baptized these same events in Christ’s life are in
some way reproduced. “Our past sins have been wiped out by the action of
grace. Now, so as to stay dead to sin after Baptism, personal effort is called
for, although God’s grace continues to be with us, providing us with great help”
(Chrysostom, “Hom. on Rom.”, 11). This personal effort might be encapsulated
in a resolution: “May we never die through sin; may our spiritual resurrection be
eternal” (St. J. Escriva, “Holy Rosary”, 1st Glorious Mystery).

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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 24:1-12

The Women Are Told That Jesus Is Risen

[1] But on the first day of the week, at early dawn, they went to the tomb, taking
the spices which they had prepared. [2] And they found the stone rolled away
from the tomb, [3] but when they went in they did not find the body. [4] While
they were perplexed about this, behold, two men stood by them in dazzling ap-
parel; [5] and as they were frightened and bowed their faces to the ground, the
men said to them, “Why do you seek the living among the dead? He is not here,
but has risen. [6] Remember how he told you, while he was still in Galilee, [7]
that the Son of man must be delivered into the hands of sinful men, and be cru-
cified, and on the third day rise.” [8] And they remembered his words, [9] and
returning from the tomb they told all this to the eleven and to all the rest. [10]
Now it was Mary Magdalene and Joanna and Mary the mother of James and
the other women with them who told this to the apostles; [11] but these words
seemed to them an idle tale, and they did not believe them. [12] But Peter rose
and ran to the tomb; stooping and looking in, he saw the linen cloths by them-
selves; and he went home wondering at what had happened.

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Commentary:

1-4. The affection which led the holy women to make the necessary prepara-
tions for the embalming of Jesus’ body was, perhaps, an intuition of faith which
the Church would express more elaborately much later on: “We firmly believe
that when his soul was dissociated from his body, his divinity continued always
united both to his body in the sepulchre and to his soul in limbo” (”St Pius V
Catechism”, I, 5, 6).

5-8. True faith concerning the resurrection of Jesus teaches that he truly died,
that is, his soul was separated from his body, and his body was in the grave for
three days; and that then by his own power his body and soul were united once
more, never again to be separated (cf. “St Pius V Catechism”, I, 6, 7).

Although this is a strictly supernatural mystery there are some elements in it
which come within the category of sense experience—death, burial, the empty
tomb, appearances, etc.—and in this sense it is a demonstrable fact and one
which has been verified (cf. St Pius X, “Lamentabili”, 36-37).

Jesus Christ’s resurrection completes the work of Redemption, “For just as by
dying he endured all evil to deliver us from evil, so was he glorified in rising again
to advance us towards good things, according to Rom 4:25 which says that ‘he
was put to death for our trespasses and raised for our justification’” (St Thomas
Aquinas, “Summa Theologiae”, III, q. 53, a. 1, c.).

“’Christ is alive.’ This is the great truth which fills our faith with meaning. Jesus,
who died on the cross, has risen. He has triumphed over death; he has over-
come sorrow, anguish and the power of darkness. ‘Do not be amazed’ was how
the angels greeted the women who came to the tomb. ‘Do not be amazed. You
seek Jesus of Nazareth, who was crucified. He has risen; he is not here’ (Mk
16:6). ‘This is the day which the Lord has made; let us rejoice and be glad in it’
(Ps 117:24).

“Easter is a time of joy—a joy not confined to this period of the liturgical year, for
it should always be present in the Christian’s heart. For Christ is alive. He is not
someone who has gone, someone who existed for a time and then passed on,
leaving us a wonderful example and a great memory.

“No, Christ is alive, Jesus is the Emmanuel: God with us. His Resurrection
shows us that God does not abandon his own. He promised he would not: ‘Can
a woman forget her sucking child, that she should have no compassion on the
son of her womb? Even these may forget, yet I will not forget you’ (Is 49:15).
And he has kept his promise. His delight is still to be with the children of men
cf. Prov 8:31)” (St. J. Escriva, “Christ Is Passing By”, 102).

Through Baptism and the other sacraments, a Christian becomes part of the re-
demptive mystery of Christ, part of his death and resurrection: “You were buried
with him in baptism, in which you were also raised with him through faith in the
working of God, who raised him from the dead” (Col 2: 12). “If then you have
been raised with Christ, seek the things that are above, where Christ is, seated
at the right hand of God. Set your minds on things that are above, not on things
that are on earth. For you have died, and your life is hid with Christ in God” (Col
3:13).

9-12. The first people to whom the angel announced the birth of Christ were the
shepherds at Bethlehem; and the first to be told of his resurrection are these
devout women: one further sign of God’s preference for simple and sincere souls
is the fact that he gives them this honor which the world would not appreciate
(cf. Mt 11:25). But it is not only their simplicity and kindness and sincerity that
attracts him: poor people (such as shepherds) and women were looked down
on in those times, and Jesus loves anyone who is humbled by the pride of men.
The women’s very simplicity and goodness lead them to go immediately to Peter
and the Apostles to tell them everything they have seen and heard. Peter, whom
Christ promised to make his vicar on earth (cf. Mt 16:18) feels he must take the
initiative in checking out their story.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.