Like newborn infants

The Hunchback of Notre Dame, a novel by Victor Hugo, tells the story of a baby who was left on the steps of the cathedral of Notre Dame in Paris the Second Sunday of Easter. The baby was found and adopted by a priest, who gave the baby a name derived from the Latin name for that day. The story of Quasimodo is not much of an Easter story. It has more sorrow than joy, more tragedy than triumph. Yet its origins link the novel to the life of the Church, and as such the story can be used to illustrate and celebrate the Christian season of Easter.

But a few things must be explained. When I was a boy and heard that the story of “the Hunchback of Notre Dame” would be shown on television, I assumed that the movie would be about football. I knew that Notre Dame had a football team (confusing the university in Indiana, USA, with the cathedral in Paris, France). I guessed that hunchback was a football position, something like quarterback and halfback and fullback. I did not expect priests and gypsies to be part of the story. But I saw the movie; I have read the book several times since then. Quasimodo and Esmeralda are as meaningful to me as the three musketeers or Christine Daae. Classic French literature is a joy, even if its sentences and paragraphs require more effort to consume than our post-Hemingway American novels and stories.

Other people might question what is meant by “the Second Sunday of Easter.” The traditional Christian calendar assigns more than a day to Easter—the Easter season is a week of weeks, forty-nine days, ending on the fiftieth day which is the festival of Pentecost, celebrating the work of the Holy Spirit. During those seven weeks, especially on the seven Sundays, the resurrection continues to be celebrated—not with colored eggs and candy, but with Bible readings and hymns and sermons and prayers that remember the resurrection of Jesus Christ and apply his victory to our lives today.

Like all the Sundays and holidays on the Christian calendar, the Sundays of Easter each have a special “praise song” called an Introit. The words of the Introit are taken from the Bible, mostly from the book of Psalms, although other verses of praise are also used. The Introit for the Second Sunday of Easter begins with a quote from I Peter 2:2-3: “Like new-born infants, long for the pure spiritual milk, that by it you may grow up to salvation, if indeed you have tasted that the Lord is good.” The Latin words for “like new-born infants” are “Quasi Modo Geniti”—hence the name given to the baby hunchback, Quasimodo.

The Quasimodo theme, though, is not about human deformities or about dancing gypsies. Quasi Modo Geniti speaks of new life—the new life Christians receive through the death and resurrection of Jesus Christ. In his work, Christians are born again. Our old sinful selves are killed and buried with Christ; our new selves are raised with Christ and live with Christ forever. In his letter to the Romans, chapter six, the apostle Paul links this death and burial and resurrection to Baptism. Therefore, traditional Christians claim to be “born again,” not because of any prayer they prayed or invitation they gave to Jesus, but because of his death and burial and resurrection, because of baptism, and because of the ongoing work of God the Holy Spirit in their lives.

Because God is outside of time and unlimited by time, his people can be new every day. Every day we can be born again; every day we can be “like new-born infants.” Every song of praise is a new song sung to the Lord, even if we sang it before, even if Christians have been singing it for centuries. The commandment to love one another is a new commandment every day. Christ spoke it as a new commandment the night he was betrayed, but it had already been spoken in the past by Moses and the prophets. It is new because Christians are new—new-born infants, born every day through the resurrection of Christ and through his forgiveness, his restoration, and his transforming power.

Two years ago, the cathedral of Notre Dame was damaged by fire. Today it is being rebuilt. That holy place, dedicated to God, is both old and new, transformed even as each Christian is transformed through the work of Jesus. The fire of God’s judgment is quenched by the water of his Sacrament, washing away our sins and adopting us into God’s family. Jesus endured that fire for us on the cross. Jesus provided us with victory. Jesus makes us new every day—born again by his grace as children of the heavenly Father and heirs of the kingdom of heaven. We have tasted that the Lord is good. We rejoice in his goodness forever. J.

Holy Baptism (part four)

The Bible says: “We were therefore buried with Him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Romans 6:4).

Luther explains: “What does such baptizing with water indicate? It indicates that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man should daily emerge and arise to live before God in righteousness and purity forever.”

Salvageable adds: The Psalms tell God’s people to sing a new song to the Lord. Jesus tells his disciples that he gives them a new commandment, to love one another. Paul tells Christians that each of them is a new creation. Through Holy Baptism Christians are born again and become new. Even though baptism happens only once, it causes a Christian to be new every day.

Luther writes about daily contrition and repentance. Contrition means being sorry for our sins. Repentance means turning around—turning away from our sins, and at the same time turning to the Lord. By regenerating the Christian, baptism makes this sorrow and this change happen. Every day we sin, but every day we are new people, regenerated by Holy Baptism, able to repent and to be pure and holy in the sight of the Lord.

Holy Baptism connects the Christian to the death, burial, and resurrection of Jesus. Jesus died only once to redeem us, and he rose only once to live forever in his Kingdom. A Christian is baptized only once. Yet because of the death and resurrection of Christ, a Christian lives a new life every day. Because of Holy Baptism, a Christian lives a new life every day.

We look forward to the new creation, a world without sin or evil or death or tears. Eternal life is guaranteed to us by the death and resurrection of Jesus. Holy Baptism connects us to that guarantee. When we struggle with doubts, when we question whether our faith is strong enough to save us, when we are overwhelmed with shame because of our sins, Holy Baptism assures us that the promises of God remain true. They are true eternally, and they are true for each of us. Already today we have eternal life, through the grace of God and through his promises.

Noah, the ark, and the Flood

Noah, the ark, and the Flood are familiar to almost every person living in western culture. Efforts to recreate this account for movies inevitably bring new details into the story; the description in the Bible does not provide nearly enough material for a feature-length movie. Many people probably think that they know about Noah, the ark, and the Flood, but much of what they know might be fiction that has been added to the Bible’s account.

Noah is easily seen as a picture of Jesus. Noah is a savior, obeying the commands of God and—through his obedience—rescuing and preserving lives from God’s wrath and judgment. From the time Noah began building the ark until the time rain began to fall, 120 years passed, according to the usual understanding of Genesis 6:3. During this time, by his words and by his actions, Noah was able to warn his neighbors of the coming destruction, warning them to repent before it was too late. By the same token, Jesus spent about three years teaching in Galilee and Judea and the surrounding area, calling upon people to “repent and believe in the gospel” (Mark 1:15). The structure which Noah built to save lives was made of wood; the cross where Jesus suffered and died to bestow eternal life was also made of wood. Those who were to be saved entered the ark through an opening in its side, faintly echoing the Bride of Christ coming from his side as Eve came from the rib of Adam.

Those who accept the premise, based on John 1:18, that God the Father is revealed only through Jesus—and that, when God speaks or is seen in Genesis, Jesus is present among his people—will picture Jesus visiting Noah and giving him detailed instructions about how to build the ark. We are told that Noah was righteous and blameless, but we also know that only Jesus is without sin. Noah was made righteous and blameless through his faith in the promised Savior. All believers, from Adam and Eve until the glorious appearing of Christ, are saved in the same way—by God’s grace, through faith in Jesus.

Often the Flood is seen only as an act of wrath, God’s judgment on a sinful world. The water of the Flood also had a cleansing action, washing away sinners and the consequences of their sins. The apostle Peter wrote about the time “when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you….” (I Peter 3:20-21). The water of the Flood lifted Noah and his family out of a sinful world and carried them safely in the ark until they landed in a new world, a world which had been washed clean by water. Likewise, Christians are carried through this sinful world by the work of Jesus and of the Holy Spirit until we land safely in the new world God has promised us—a world won for us by the work of Christ.

Peter stresses that eight persons were saved by the Flood and by the ark. He stresses this number, so it must be significant. God created the world in seven days, establishing the length of the week. Sets of seven in the Bible often represent completeness. The eighth day is the beginning of a new week. Holy Week begins on Palm Sunday and ends on the eighth day, Easter Sunday—the day that Jesus rose from the dead to demonstrate his victory over sin and death, the day that promises his people new life in a new creation. Like Peter, early Christian writers often associated the number eight with a new beginning, as they also associated Baptism with a new beginning. The apostle Paul wrote, ”Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by Baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:3-4).

When Noah and his family exited the ark, Noah offered sacrifices to God, continuing the tradition of “pre-enacting” the sacrifice of Christ on the cross. Afterward, he planted a garden. This garden is no minor detail; it reinforces the concept of a new beginning, since Adam and Eve began in a garden. Yet, as Adam and Eve sinned and were driven from the garden, so Noah’s garden also became his downfall.  He drank wine, made from the grapes of his vineyard, became drunk, and lay naked, uncovered in his tent. In spite of his new beginning, Noah was no longer clothed in righteousness. One son laughed at Noah’s nakedness, bringing trouble upon himself and his family. The other two sons covered Noah’s nakedness, bringing blessing upon themselves and their families. In the same way, Christians today should not rejoice in the wrongdoing of others, but instead should seek to share the good news of Jesus with sinners, hoping to clothe them in his righteousness by the power of his Word. We do not desire to humiliate them over their sins or condemn them, but we hope instead to call them to repentance and faith.

God promised Noah that he would never again flood the world to destroy it. He established the rainbow as a sign of that promise—a reminder to God of the promise he had made. Rainbows mean different things to different people today, but they remain to God a reminder of his mercy upon his creation. Light shines through the clouds, and through the drops of water they produce, to display a rainbow upon the earth. God’s light comes through water to his people to display God’s promise of new and eternal life for all those who trust his promises.