Several years ago, as I entered a mall in Nairobi right after New Year’s Day, I saw a
workman on a ladder, taking down the Christmas decorations. At the foot of the ladder,
a Sister was scolding him, insisting that the Christmas season doesn’t end until the
feast of the Baptism of the Lord. Even enlisting me to agree with her made little
impression on the worker, who continued to remove the decorations.
Other than the Sister, few people in the mall that day could have seen a connection
between Christmas and Jesus’ Baptism, an event which took place thirty years later.
When Jesus was born on Christmas, only a few people, shepherds from the hills
outside Bethlehem, knew about Jesus. The coming of the wise men significantly widens
the scope of those who recognized Jesus for who He was. For this reason the Church
marks the coming of the wise men with the Greek word, epipháneia, “Epiphany,” that is
the “manifestation.” Jesus is manifested to representatives of the foreign nations. Yet
the manifestation of Jesus didn’t go any further. The full identity of Jesus remained
hidden even to His neighbors in Nazareth.
On the day of His Baptism, Jesus stepped forward out of the crowd. The Synoptic
Gospels consider Jesus’ baptism to be a momentous event in His life, yet they never
suggest He was baptized to turn from sin. Rather, His Baptism is His consecration of
Himself to the Father’s plan.
The Gospel for this Sunday states, “… when Jesus also had been baptized and was
praying, the heavens opened” (Lk 3:21). The clouds between heaven and earth began
to break, indicating heaven is reaching to earth.
In His Baptism, Jesus is designated by the Father as “beloved Son,” with whom the
Father is “well pleased.” The Spirit, in the form of a dove, rests upon Him.
Appearance:
In the second reading for today, from the Letter to Titus (2:11-14; 3:4-7), the Church
gives us a key to understand the feast, focusing on “appearance” and “manifestation”:
“For the grace of God has appeared for the salvation of all” (Ti 2:11).
How has the grace of salvation appeared? In his commentary on this passage, St.
Thomas Aquinas reflects: “Mercy has always been present in God; yet for some time it
was hidden to men … but in Christ the Son of God assuming flesh, ‘the grace of God
our Savior has appeared’” (St. Thomas Aquinas, Commentary on the Letter of Saint
Paul to Titus, 68).
Thomas relates this passage with a similar passage in the First Letter to Timothy:
“Evidently great is the mystery of godliness that was manifested in the flesh” (1 Tim
3:16).

The “appearances” of grace, the Incarnation and Baptism, demonstrate that grace is
neither expected nor earned, as Thomas affirms: “It should be noted that grace implies
mercy, because mercy is of that which is freely granted; and what is freely granted is
conferred out of mercy” (Commentary on Titus, 68).
The Incarnation, the gift of the Trinity:
Thomas describes the birth of Jesus as the greatest gift from God: “In Christ’s birth this
grace appeared in two ways: in the first way, because Christ has been given as God’s
greatest gift” (Commentary on Titus, 68).
Thomas asserts that the conception of Christ was given by the whole Trinity but is
especially attributed to the Spirit: “Hence His conception, although it was the work of the
entire Trinity, is attributed particularly to the Holy Spirit, who is the giver and source of
all graces. ‘And this grace appeared to all men but especially to the man Christ: ‘full of
grace and truth’ (John 1:14)” (Commentary on Titus, 68).
The grace that God grants through these appearances is the grace of salvation for all
people: “This grace is given for our salvation; hence he says, ‘our Savior’ … But this
grace is not offered only to the Jewish people alone, as formerly, but to all people’: ’God
our Savior who desires all people to be saved’ (1 Tim 2:4)” (Commentary on Titus, 68).
The appearance of Christ, instructing humanity
Christ’s “appearance” in His birth and eventually in His baptism act as instructions to
humanity: “It appeared as an instruction to the human race, because before the coming
of Christ, the world languished in ignorance and heresy: ‘the people who walked in
darkness have seen a great light’ (Isa 9:2). Hence he says, ‘instructing us, as a father
instructs his son’” (Commentary on Titus, 68).
The Letter to Titus sees Jesus’ appearance as training us: “God appeared … training us
to renounce impiety and worldly passions, and to live sober, upright and godly lives in
the world” (Ti 2:12).
Thomas explains the “impiety” is sin against piety, which is showing “proper respect
towards parents or fatherland.” Piety especially relates to God: “Because God is our
principle Father, godliness consists in paying worship to God: ‘Behold the fear of the
Lord, that is wisdom’ (Job 28:28)” (Commentary on Titus, 70).
Thomas affirms that our sins involve the misuse of temporal things, which are “worldly
passions,”: “By ‘worldly’ is meant secular things and all sins committed against our
neighbor, or against things by misusing them” (Commentary on Titus, 70).
Christians are called to live “soberly,” “justly,” and “godly,” as Thomas comments: “He
says, ‘live soberly,’ in relation to ourselves; and ‘justly,’ in relation to our neighbor; and

‘godly’ in relation to God. He says, ‘soberly’ with due measure … this limit is observed if
a man uses external goods and controls his passions with the limits of reason. Hence,
soberness means any moderate use of external things or of one’s passions”
(Commentary on Titus, 71).
Looking toward hope in Jesus’ appearance in glory:
Paul urges Titus to “look for the blessed hope”: “When he says, ‘looking for the blessed
hope,’ he instructs him about his end, which consists in two things, namely, in the soul’s
glory, after death, and the body’s glory at Christ’s coming” (Commentary on Titus, 72).
However, Thomas cautions that, in themselves, living soberly, justly and godly lives are
not the basis of our “hope,”: “He says, ‘looking for the blessed hope,‘ against those who
place man’s end in virtuous acts performed in this life. But this is not true because even
if we live soberly and justly and godly, we are still awaiting something else … ‘blessed
are all those who wait for Him’ (Isa 30:18)” (Commentary on Titus, 72).
Waiting for Christ is the beginning of receiving Him: “The very waiting makes us happy
… ‘and coming of the glory of God and our Savior Jesus Christ,’ through whom our
bodies will rise. For one who loves a friend looks for him with desire” (Commentary on
Titus, 72).
Thomas recalls similar passages referring to waiting for the coming of Jesus: “… not
only to me, but to all who have loved His appearing” (2 Tim 4:8); “Be like men waiting
for their master” (Luke 12:36).
Jesus’ future coming will be “with glory”: “He says, ‘the coming of the glory,’ because
His first coming was in humility: ‘He humbled Himself and became obedient unto death’
(Phil 2:8); ‘Learn from Me, for I am gentle and humble of heart’ (Mt 11:29). But this time
He will come in glory because His divinity will be recognized by all: ‘And then they will
see the Son of Man coming in a cloud with power and great glory’ (Lk 21:27)”
(Commentary on Titus, 72).
Jesus, God and Savior:
Jesus can uniquely save us because He is God, as the Letter to Titus clearly attests:
“the appearing of the glory of our great God and Savior Jesus Christ” (Ti 2:13). The
Jerusalem Bible asserts that this is “A clear statement of the divinity of Christ” (p. 1971,
note c).
Thomas affirms that Christ is “’great’ because “‘Christ is God over all, blessed forever’
(Rom 9:5); and ‘we are in Him who is the true Son, Jesus Christ. This is the true God
and eternal life’ (1 John 5:20) … He came as Savior, as His name suggests: ‘He will
save His people from their sins’ (Mt 1:21)” (Commentary on Titus, 72).

For Thomas, Christós, the Greek word for the “anointed one,” also suggests divinity:
“He adds, ‘Christ,’ namely, who was anointed; for in this anointing the union of divinity to
human nature is understood … For the godhead was united to Christ” (Commentary on
Titus, 72).
Jesus’ saving self-giving:
Thomas examines how Jesus is our “Savior”: “He is our Savior. But how? Because He
‘gave Himself for us’ and ‘walk in love, as Christ loved us and gave Himself up for us, a
fragrant offering and sacrifice to God’ (Eph 5:2)” (Commentary on Titus, 74).
The Letter to Titus declares that Jesus “gave Himself for us to redeem us from all
iniquity and to purify for Himself a people of His own who are zealous for good deeds”
(Ti 2:14).
Deliverance from sin and Sanctification
Thomas explains: “Its fruit [the fruit of Jesus’ self-giving] is deliverance and
sanctification. Deliverance, when he says, ‘redeem us from all iniquity’; ‘everyone who
commits sin is a slave of sin’ (John 8:34) … “fear not, I have redeemed you’ (Isa 43:1).
And not only from original sin, but from all the sins which a person adds by his own will”
(Commentary on Titus, 75).
Thomas reflects on the purification that Christ continues to accomplish: “Sanctification
unto good is mentioned … ‘and He might cleanse for Himself a people, i.e. that He
might sanctify the people in such a way that they become His people, i.e. consecrated
to Him: ‘Once you were no people but now you are God’s people’ (1 Pt 2:10).
‘Acceptable’ to God by reason of their right faith and intention …’the Lord, our God, has
chosen us to be His own special people’ (Deut 7:6)” (Commentary on Titus, 76).
The appearance of Jesus our God and Savior saves us:
The Letter to Titus announces: “When the goodness and loving kindness of God our
Savior appeared, He saved us” (Ti 3:4).
Thomas reflects that God’s love causes our salvation: “The cause of our salvation is
God’s love: ‘But God, who is rich in mercy, out of the great love with which He loved us,
even when we were dead through our trespasses, made us alive together with Christ’
(Eph 2:4)” (Commentary on Titus, 88).
Thomas was using the Latin version of the Letter to Titus, which spoke of God’s
benignitas “benignity” and humanitas “humanity”. Thomas reflects that these two words
illustrate the extent of God’s love for us: “The inward intensity of charity is designated by
‘benignity’ which is from bonus, which means ‘good’ and ignis, which means ‘fire.” Fire
signifies love: ‘love is strong as death, its flashes are flashes of fire’ (Song 8:6).
Therefore benignity is an internal love, which expresses itself outwardly in good works.

Now this love was present in God from all eternity, because His love is the cause of all
things: ‘He is gracious and merciful, slow to anger, and abounding in steadfast love’
(Joel 2:13)” (Commentary on Titus, 88).
Thomas recognizes that, at times, God’s love may seem absent: “But this love is not
always visible: ‘Where are Your zeal and Your might? The yearning of Your heart and
your compassion are withheld from me’ (Isa. 63:15).”
Nevertheless, Thomas asserts that the effects of God’s love are visible: “But its effect
appears; and this is designated when he says, ‘humanity,’ which can be understood in
two ways: in one as signifying the human nature. As if to say: ‘the benignity and
humanity of God our Savior appeared’ when God was made man out of benignity:
‘being born in the likeness of men’ (Phil 2:7).” (Commentary on Titus, 88).
Another interpretation of God’s “humanity” may be His compassion: “Or, to signify the
strength which consists in publicly coming to the aid of others in their weakness. Hence
it is a human thing to condescend …God condescended to our weakness … and this of
‘God our Savior’ is because ‘the salvation of the righteous is from the Lord’ (Ps 37:39)”
(Commentary on Titus, 88).
Saved by God’s mercy not our merits
Thomas insists that we are not saved because of our merits: “The supposed reason is
that we are saved because of our own merits … But the true reason is God’s mercy
alone; hence he says ‘according to His mercy’; ‘the steadfast love of the Lord never
ceases’ (Lam 3:22); ‘His mercy is on those who fear Him from generation to generation’
(Lk 1:50)” (Commentary on Titus, 89).
Thomas points out that Christ’s action upon us enables us to do good works: “But it is
proper that they perform good works outwardly; hence he says, ‘in pursuit of good
works’: ‘do what is good, and you will receive His approval’ (Rom 13:3); ‘Let us not grow
weary in doing good’ (Gal 6:9)” (Commentary on Titus, 76).
Regeneration and renewal in Baptism:
We are not saved by our works: “He saved us, not because of deeds done by us in
righteousness, but in virtue of His own mercy, by the washing of regeneration and
renewal in the Holy Spirit” (Ti 3:5).
Thomas recalls the words of the Letter to the Ephesians, regarding the washing in
baptism: “He says, ‘by the washing,’ that is, we are saved by a spiritual washing: ‘having
cleansed her by the washing of water with the word of life’ (Eph 5:26)” (Commentary on
Titus, 91).
Thomas explains how we are regenerated, born again, and renewed: “As to its effects,
he adds, ‘of regeneration and renovation.’ To understand this it should be noted that

man lacked two things in the state of perdition, and both were restored by Christ,
namely, participation in the divine nature, and the laying aside of his oldness. For he
had been separated from God: ‘your iniquities made a separation between you and your
God, and your sins have hid His face from you so that He does not hear’ (Is 59:2). And
he had grown old: ‘you are growing old in a foreign country’ (Bar 3:11)” (Commentary on
Titus, 92).
The Letter to Titus proclaims: “… that we might be justified by His grace and become
heirs in hope of eternal life” (Ti 3:7).
Thomas reflects: “Then when he says, ‘that, being justified by His grace,’ he puts own
the goal of our salvation, which is the participation of eternal life … ’justified’ is the same
as that which he previously called ‘regeneration’ (Commentary on Titus, 94).
Thomas explains on the process of regeneration: “In the regeneration of the
unbelieving there are two endpoints, namely, that from which, which is remission of
guilt, and this is renewal; and that towards which, which is the infusion of grace, and this
pertains to regeneration. Therefore, he said, thus ‘the Word was made flesh,’ that being
justified, that is, ‘renewed by grace, because justification does not come about without
grace” (Commentary on Titus, 94).
The hope for eternal life is already alive in us: “He is an heir of life everlasting … And
how heirs? ‘According to hope,’ because the hope for this life is already in us: ‘let us
rejoice in our hope of sharing the glory of God’ (Rom 5:2)” (Commentary on Titus, 95).
Baptism not only cleanses from sin but enables us to receive God’s nature:
In Baptism, we become sharers in God’s nature: “But the first, namely, participation in
the divine nature, we attain through Christ: ‘that through these you may become
partakers of the divine nature’ (2 Pet 1:4). This new nature, however, is acquired only by
a rebirth, regeneration. Yet this nature is given in such a way as to become ours, and
thus it is superadded for we participate in the divine nature without ceasing to be men:
‘you must be born anew’ (Jn 3:7); ‘of His own will He brought us forth by the word of
truth (Jas 1:18). Through Christ he has also put off the oldness of sin and received in
return an integral nature; and this is called renovation; ‘be renewed in the spirit of your
minds’ (Eph 4:23)” (Commentary on Titus, 92).
As Jesus did, we receive the Spirit at Baptism
Thomas explains how the Trinity cleanses the heart through the Spirit: “But what power
can cause the heart to be cleansed? The power that comes from the holy and undivided
Trinity: ‘in the name of the Father and of the Son and of the Holy Spirit’ (Mt 28:19).
Hence at Christ’s baptism were present the Father in the voice, the Son in the flesh, and
the Holy Spirit in the form of a dove. Hence, he says, of the Holy Spirit, that is, which the
Holy Spirit accomplishes: ‘You send forth Your Spirit, and they shall be created: and
You shall renew the face of the earth (Ps 104:30)” (Commentary on Titus, 93).

Regeneration is a new birth: “And there is a regeneration through the Spirit. ‘And
because you are sons, God has sent the Spirit of His Son into your hearts, crying Abba,
Father (Gal 4:6); ‘for you have not received the spirit of slavery again in fear: But you
have received the Spirit of adoption of sons, in whom we cry: Abba, Father (Rom 8:15)”
(Commentary on Titus, 93).
Thomas comments on the giving out of the Spirit: “But God the Father gives this Spirit,
whom He has poured forth upon us abundantly,’ that he may describe an abundance of
grace in baptism; hence there comes about the full remission of sins. ‘I will pour out My
Spirit upon all flesh’ (Joel 3:1) … And on account of different gifts of grace. ‘Who gives
to all men abundantly and does not upbraid’ (Jas 1:3)” (Commentary on Titus, 93).
The Letter to Titus states that the Spirit is “poured out”: “… in the Holy Spirit, which He
poured out upon us richly through Jesus Christ our Savor” (Ti 3:5-6).
Thomas understands that the Son in His divinity is involved in the giving of the Spirit:
“This, too, is given ‘through Jesus Christ: ‘The Paraclete … I will send Him to you’ (Jn
16:7). For in Christ we find two natures, and it pertains to both that Christ gives the Holy
Spirit” (Commentary on Titus, 93).
The giving of the Spirit relates to Jesus’ divinity: “It pertains to the divine nature, which is
the Word from which, as also from the Father, the Spirit proceeds as love. Now love in
us proceeds from a conception of the heart, which conception is the word”
(Commentary on Titus, 93).
The Spirit also comes through the humanity of Jesus: “It pertains to human nature,
because Christ receives the Spirit’s highest fullness in such a way that from Him it
streams forth unto others: ‘full of grace and truth’ (Jn 1:14). And a little after that: ‘And of
His fullness we have all received, grace unto grace’ (Jn 1:16); ‘for it is not by measure
that God gives the Spirit: the Father loves the Son, and has given all things into His
hand’ (Jn 3:34). And therefore baptism and the other sacraments have no efficacy
except by virtue of the humanity and passion of Christ” (Commentary on Titus, 93).
Grace enables us to love God
Thomas relates our being loved by God results in our love for God: “Could God remit sin
without infusing grace? … If he is loved by God, he should love in return, and if he
loves, it is because he has received grace, because he cannot love without grace”
(Commentary on Titus, 95).

Denis Vincent Wiseman, O.P.