10 Jan

First Sunday after the Epiphany/Baptism of the Lord, Year C

The persistent images throughout today's texts are of water, fire, and Spirit/wind (the same word has both meanings in both Hebrew and Greek). They are presented consistently as powerful forces far beyond human control. Giving ourselves over to God, being given into baptism, is to be given over to God’s power known in water, Spirit, and fire...




Bapt cappadocia

The Baptism of Jesus. Fresco from Cappadocia, (Goreme) Turkey, ca. 1100. Public Domain. 

Reading Notes

Revised Common Lectionary Readings

See full texts, artwork, and Revised Common Lectionary Prayers for this service at the Vanderbilt Divinity Library.)
Leccionario en Español, Leccionario Común Revisado: Consulta Sobre Textos Comunes.
Lectionnaire en français, Le Lectionnaire Œcuménique Révisé
Lecionário em português, Lecionário comum revisado

Isaiah 43:1-7 God will protect, ransom and re-gather the people Israel from all the corners of the earth. 

Psalm response — Psalm 29 (UMH 761) The voice of the LORD speaks, and all heaven and nature shake and stand in awe. Use Tone 1 with the response, or the following based on the response tune in C Major: E-D-E-G; F-E-D-C. If you chant, be sure to add a "point" over "of" in the first part of verse 2 (accidentally omitted in the hymnal). 

Acts 8:14-17 Peter and John complete the baptism would-be disciples of Jesus had received by laying hands on them so they may receive the Holy Spirit.  

Luke 3:15-17, 21-22 John the Baptizer announces he is not the messiah but one mightier than he comes after him baptizing with Holy Spirit and fire. After Jesus was baptized by John and while he was praying, the Holy Spirit descended and a voice from heaven claimed Jesus as Beloved Son.


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Worship Planning Notes


How you plan for today depends on how you are approaching today in your overall plan for these weeks prior to the beginning of Lent. Here are three approaches.

  1. Baptism of the Lord is an extension of Epiphany. So you may think about linking worship for today with last week’s celebration and then starting a new series (perhaps focusing on the readings on spiritual gifts grounded in love from I Corinthians) for the next three weeks.
  2. Baptism of the Lord is a “bookend” for the Ordinary Time after Epiphany, and so can also function to launch a coherent season of focus concluding with Transfiguration of the Lord on February 7. See “Getting Ready to Get Ready” for guidance on how to treat today as both a day in itself and a “launching pad” for a five-week series.
  3. Baptism of the Lord is also a day in itself. So you may choose to focus completely on baptism or services related to the baptismal covenant, without linking it to the past Sunday or the next several. While this option is certainly valid, it may also be the least helpful for generating a sense of cohesion in these weeks leading to Lent.


The Baptism of the Lord is one of the four named days in our Book of Worship recommended for celebrating services of the baptismal covenant (Easter, Pentecost, and All Saints are the others). See The United Methodist Book of Worship, 84.

There are several options for liturgies you may use depending on what you will be doing this day. If you are baptizing, reaffirming, and receiving new professing members, use Baptismal Covenant I as revised by the 2008 General Conference. If you are only reaffirming, use Baptismal Covenant IV as revised by the 2008 General Conference or the more interactive version celebrated at the 2008 General Conference (English, Spanish). And if you are baptizing infants or others not becoming professing members and reaffirming, but not receiving new professing members, you may use this adaptation of the 2008 General Conference service designed for persons not answering for themselves. And if there are some baptized persons whose sponsors have moved or died, and you need a way to bless new sponsors who take up this role today, use the appropriate additional material found in A Service of Reaffirmation for New Sponsors.

Ash Wednesday in 2016 is February 10. The color for that day and the Season of Lent is purple. For a light-hearted (and accurate!) take on the colors of the liturgical year, see and share “Chuck Knows Church,” Episode 1.

Resources for Planning Upcoming Seasons

The Season after Epiphany (introductory article from the Book of Worship)
Getting Ready to Get Ready: Planning for the Season after Epiphany 2016
Resources for the Season after Epiphany
Planning Lent and Easter as Seasons for Discipling 2016 (Webinar with links to handouts)
Resources for Lent
Resources for Holy Week
Resources for Easter Season

Upcoming Sundays and Special Days

January 10    Baptism of the Lord
January 11    Human Trafficking Awareness Day
January 17    Human Relations Day (Discipleship Ministries Resources)
January 18    Martin Luther King Jr. Day
January 18-25 Week of Prayer for Christian Unity
January 24    Ecumenical Sunday

All Month       Black History Month
February 7     Transfiguration of the Lord
February 10   Ash Wednesday, and Lent Begins
February 14   Scouting Ministries Sunday (or observe after Lent)
February 15   Presidents Day (USA)

All Month       Women’s History Month
March 4         World Day of Prayer / (Discipleship Ministries Resources)
March 6         One Great Hour of Sharing (with Offering)
March 13       Daylight Saving Time Begins (Time Change Song)
March 20       Passion/Palm Sunday
March 20-26  Holy Week
March 24       Maundy Thursday
March 25       Good Friday
March 26       Holy Saturday (morning) Great Vigil (after sunset); Brief Version
March 27       Easter Sunday

Scouting Ministries Sunday is February 14, which is also the First Sunday in Lent on the Christian calendar. United Methodist denominational scouting leaders prefer that both Boy and Girl Scouts, as well as other scouting groups, be recognized on a day that does not interfere with Lent. Girl Scout Sunday is an alternate scouting Sunday on March 13, the fifth Sunday in Lent. Since both fall in Lent this year, you may wish to observe a Scouting Sunday at a different time, either during Ordinary Time (before Transfiguration) or during Easter Season (after Easter Day, before Pentecost).  A Litany on the Scout/Guide Promise is also available. 


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On this “bookend” Sunday, the Old Testament and Epistle are chosen to relate to the gospel reading. Keep that in mind as you consider how to address each one in planning and preaching.

Isaiah declares powerfully that God is out to save God’s people. That salvation there and then (deliverance from exile) involved crossing a desert with few oases, fording rivers where there were no bridges, and braving wildfires where there were no fire departments to extinguish them. Deliverance then and there—the actual return from Babylon to Judea—concretely meant those returning home would very likely face all these things.

These were serious obstacles. And the word of the Lord is “This is part of my redemption, and I am with you.” They were thus at once obstacles and pathways of redemption.

Early Christians claimed the same things around this text and their understanding and practice of baptism. The process of deliverance included such ordeal. The process of preparing for baptism came to take at least three years by the second century, three years of trial in learning how to live in the community and the way of Jesus before they ever experienced baptism much less ever witnessed Holy Communion. Early Methodists had a similar experience --- a six month period of working in a trial class meeting to make measurable progress in living into the General Rules before being admitted into the Methodist Society. Why? Because they wanted to make sure people were ready to live the covenant they would make.

Every time we reaffirm the baptismal covenant we’re saying we want to do that, too. The question is whether and how we actually do. Deserts, rivers, and wildfires in the baptismal journey are both obstacles and pathways.

There’s another clearly baptismal angle in this text as well—God’s determination to initiate salvation for God’s people on a global scale. “I give peoples for you, nations in exchange for your life,” (verse 4) the prophet cries in God’s name. “From the east and from the west I will gather you… I will say to the North… and to the South ‘do not withhold” (verses 5-6). In the prophet’s day, this was a promise to bring people back to Judea from all the places they had fled or been carried away. Early Christians also connected this promise with the visit of the Magi (last Sunday) and with their calling to carry and participate in God’s mission “into all the world” (Matthew 28:20 ff), which includes the call for us to baptize as an integral part of discipling them in the way of Jesus.

Very often, we tend to look at baptism as a local or individual act. This text and the witness of early Christianity, as well as the language of the baptismal liturgies, call us to remember the historical, global, cosmic, missional, and eschatological elements of what God is doing with us here as well.

The reading from Acts 8 is selected to reinforce that Christian baptism is with water and Holy Spirit, and that the Holy Spirit makes a huge difference!

Luke never tries to explain why folks in Samaria hadn’t received the Holy Spirit at their baptism. (He does explain how that happened in Ephesus, in Acts 19:1-7). Rather, he tells the story of how they did come to receive the Spirit. It happened as devout Jewish Christians from Jerusalem and the newly baptized believers in Jesus in Samaria were joined through the hands of the apostles. There, itself, was a miracle only the Holy Spirit could pull off. Judean Jews blessing and embracing Samaritans would have been considered unthinkable, yet here it was.  

But it’s also obvious from the very next verses, not read today, that something more obvious happened as these persons received the Holy Spirit. We just don’t know exactly what it was. Perhaps they began to prophesy. Perhaps they spoke in tongues. Perhaps they were “slain in the Spirit.” Perhaps they were filled with joy and began praising God and dancing.

We don’t know what happened, but we do know something impressive did. Something impressive enough that Simon, a recently baptized convert himself, tried to offer Peter and John money to receive the secret to being able to cause the Holy Spirit to fall on people on whom he would lay hands (Acts 8:17-19).

What happens when people receive the Holy Spirit where you are? Maybe it doesn’t happen all at once. But the witness of Scripture and millennia of Christians is that the Holy Spirit does in fact begin, in baptism, a marvelous work in each of us that will cause others to marvel when they see it.

How do you help the baptized where you are anticipate and discover the Holy Spirit at work in and through their lives?

In Year C, we read of the baptism of Jesus from Luke’s gospel. Each gospel writer tells this story slightly differently, expressing a slightly different perspective that has integrity with the whole of that gospel’s telling. Pay close attention to Luke’s version without conflating the others into it. And do consider adding back the verses the lectionary omits (verses 18-20). They are critical to Luke’s telling, even if they may seem to divert from the story of the baptism itself.

The way Luke tells the story does three things.

First, and primarily, it establishes that Jesus was baptized with water and the Holy Spirit-- and possibly (depending on how you read it) fire. The One who comes will baptize with Holy Spirit and fire, John says. And indeed, just after the baptism of Jesus, while he was praying, the Holy Spirit descended on him “like a dove” here, just as the Spirit descended on the 120 disciples in an upper room at Pentecost as a “rushing violent wind” and “in divided tongues of fire” (Acts 2:2-3).

The imagery of water, wind, and fire here is far from comforting. This is no “Hallmark moment.” It is, instead, in line with moments of “Holy Spirit-possession” described throughout the Bible. “The wind blows where it will, and you hear its sound, but you have no idea where it came from or where it’s going. This is how it will be with all those born of water and Spirit” (John 3:8). This is what is at stake when we are baptized with water, Holy Spirit, and fire.

This leads us to the second thing Luke is doing here. The baptism narrative leads into the desert narrative. Jesus, “filled with the Holy Spirit, turned back from the Jordan and was led by the Spirit in the desert for forty days, being tested by the devil.” (Luke 4:1). We’ll have that encounter more fully unpacked in Lent. But today, it’s essential to note what the effects of “being filled with the Holy Spirit” are. This is less of a “sealing” and more of an “uncorking” or “unleashing” of God’s power in our lives to “resist evil, injustice and oppression in every form they present themselves.”    

Third, Luke sets the baptism of Jesus precisely in the context of the ministry and fate of John the Baptizer. We have recently encountered the story of the hopes around John’s birth and his proclamation during Advent. Today, we encounter something of the influence his truth-telling was having. No one had seen the like of someone like this who dared to challenge the way things worked at every level—religious, personal, economic and political/societal-- and tell all these people how concretely to change the way they lived in the light of what God was about to do. His message was so powerful and convincing and inspiring (if also fearsome!) that people all over the region started considering the possibility that he might be the Messiah.

This is why you shouldn’t omit verses 18-20. Jesus’ baptism is part of the overall ministry of a man who ended up being perceived as such a threat to the Herod of this era (though less powerful than the King Herod of the earlier days) that he ends up jailed and later executed. Jesus’ own baptism and the baptisms of all John’s followers were seen as a clear and present threat to the powers that be.

Baptism was then and is in its actual vows and symbolism still a revolutionary act, a treasonous act. Its vows demand we take sides, pledge allegiance against the claims of every other reign but God’s.  Baptism meant then and means now that we’re embracing as of first importance not ourselves or even each other but rather God and then each other as agents with God to enact the repentance and change that God’s kingdom both demands and makes possible.

In baptism, water cleanses us and Holy Spirit purifies us. In baptism, water covers us and Holy Spirit possesses us. In baptism, water surrounds us and Holy Spirit becomes our very breath. In baptism, water buries us and our former allegiances and Holy Spirit raises us to newness of life pledged to God’s kingdom alone. In baptism, water refreshes us and Holy Spirit and fire drive us to places we may never have imagined we would go. 


In Your Planning Team

So, what are you doing today?
Are you using Baptism of the Lord as a continuation of Epiphany, as the launch of a new series, or as a stand-alone special day?

The one you choose should determine how you plan for today and the weeks ahead.

My own recommendation: Pick the second option. These “bookend Sundays” really are designed to be the launch (Baptism of the Lord) and culmination (Transfiguration) of the season they bookend. And this Season after Epiphany is designed as a season of evangelism that gathers candidates for baptism, which is the topic of this “kickoff Sunday.” For more about this season and how it fits into the pattern of disciple making in the church year, see “Getting Ready to Get Ready.”

If you use today as a launch day, remember the keys for effective launches.

  1. Make today big—big music, big ritual, big themes. The texts for this Sunday and the resources for baptism and reaffirmation listed above are a great way to start.
  2. Overture!—Preview the theme of your series through the coming weeks, whether it’s more focused on evangelism (OT and Gospel stream) or preparing the church for its role as spiritual midwife during Lent (Epistle).
  3. Make your series promise—and make it compelling. Today is the day to say not just what you’ll cover, but why what you’ll cover matters and how people can expect to grow or be changed (or at least challenged) because they are part of it.

Today: Water, Wind, and Fire!

The persistent images throughout today's texts are of water, fire, and Spirit/wind (the same word has both meanings in both Hebrew and Greek). Isaiah speaks of protection through waters and rivers and wildfires. The Psalm sings of God's voice thundering over the waters, ripping the forests of Lebanon bare like a tornado and flashing forth flames of fire, while God sits forever enthroned above the flood (a sign of conquest over chaos). Acts establishes the norm of Christian baptism in water and Spirit and connects the gift of the Spirit with the laying on of hands. And in Luke we have the Jordan River, John announcing the Coming One would baptize with Holy Spirit and fire, the Spirit descending like a dove, and the Voice declaring the sonship of Jesus.

Water, wind, and fire are nearly everywhere here, presented consistently as powerful forces far beyond human control. Giving ourselves over to God, being given into baptism, is to be given over to God’s power known in water, Spirit, and fire. 

Make your musical selections and arrangements work not just textually, but aurally—picking up on the sounds of water, wind, and fire.

Offer whatever visual and tactile experiences in worship you can today to embody the richness of these biblical images surrounding the waters of baptism.

And whatever else you and your worship planning team do with these texts today, be sure the font is visibly central in your worship, that it is full of water, that you use water abundantly either in baptism or reaffirmation of the baptismal covenant. If you have a Paschal Candle, light it today and place it by the font.

Baptize or reaffirm powerfully today— but not in your own power. Let the many sensory ways you evoke water, wind, and flame point the way to the Coming One. Let the Holy Spirit be the possessor and driver of the lives God created us for.

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Resources in The United Methodist Book of Worship (BOW) with links and other suggestions

BOW 300
Opening Prayer: BOW 301 or UMH 253

Ritual for Services of the Baptismal Covenant:
(See above under Calendar for which services to use for what circumstances)
Baptismal Covenant I as revised by the 2008 General Conference Baptismal Covenant IV as revised by the 2008 General Conference
Reaffirmation as used as GC2008 (English, Spanish)
Baptism of Those Not Speaking for Themselves with Reaffirmation
A Service of Reaffirmation for New Sponsors

Ecumenical Prayer Cycle: Saudi Arabia, Kuwait, Bahrain, Qatar, United Arab Emirates, Oman, Yemen, Iran, Iraq

Great Thanksgiving: BOW 58-59

Dismissal with Blessing

Deacon or Lay Leader:
In water you were born.
By water and the Spirit you have been given new life.
With Spirit and fire you are driven forth
to proclaim and shine forth the glory of the Triune God.

And as you are driven forth,
may the blessing of God,
Father, Son and Holy Spirit,
Creator, Savior and Sanctifier,
be upon you, and abide among you,
now and always.



Luke’s account of the baptism of Jesus begins with great expectations. Luke tells us that at first these expectations concern John the Baptist and whether he might be the promised Messiah.  John the Baptist answers this by telling his followers that he is not the Messiah, but that the Messiah is coming soon. In contrast to John’s water baptism, this long-awaited Messiah will baptize with the Holy Spirit and with fire (echoing the elements— water and fire—found in the passage from Isaiah). In Luke’s story, the baptism of Jesus takes place along with the other people who have gathered to be baptized by John. Jesus is baptized in community with others. However, the baptism of Jesus stands out in two ways. First, Luke notes that after Jesus was baptized, Jesus was praying. Were others praying as well? The text doesn’t say. Second, after Jesus’ baptism, the heavens opened up, and the Holy Spirit descended on Jesus in the form of a dove.  And a voice from heaven spoke: “You are my Son, the Beloved; with you I am well pleased.”

Only a few short weeks ago we celebrated the birth story of Jesus at Christmas. The Advent season has a two-fold purpose: we prepare for his birth, but we also prepare for his coming again. Thus, the entirety of the season prepares us for the new birth of Resurrection. So it makes sense that between the birth story of Christmas and the second birth story of Resurrection on Easter, the church recalls the Baptism of the Lord.

At one level, then, the baptism of Jesus signals the start of Jesus’ public ministry—his birth into ministry in the public arena. But what is baptism about for Christians today? In some traditions of the Christian church today, baptism signals a public confession of Christ as Lord and Savior. In others, baptism marks a person as part of the body of Christ. It is, in a sense, the starting point for a life of discipleship. United Methodists ascribe to a need for both the acceptance of God’s unmerited grace, an adult conversion lived out through lifelong discipleship. In the words of our official statement on Baptism, By Water and the Spirit:

John Wesley retained the sacramental theology which he received from his Anglican heritage. He taught that in baptism a child was cleansed of the guilt of original sin, initiated into the covenant with God, admitted into the Church, made an heir of the divine kingdom, and spiritually born anew. He said that while baptism was neither essential to nor sufficient for salvation, it was the “ordinary means” that God designated for applying the benefits of the work of Christ in human lives. On the other hand, although he affirmed the regenerating grace of infant baptism, he also insisted upon the necessity of adult conversion for those who have fallen from grace. A person who matures into moral accountability must respond to God’s grace in repentance and faith. Without personal decision and commitment to Christ, the baptismal gift is rendered ineffective. Baptism for Wesley, therefore, was a part of the lifelong process of salvation. He saw spiritual rebirth as a twofold experience in the normal process of Christian development—to be received through baptism in infancy and through commitment to Christ later in life. Salvation included both God’s initiating activity of grace and a willing human response (“By Water and the Spirit,”  see 2, 3 of the “Intro,”).

In the life of the church, this also makes a lot of sense, especially since the texts we will consider over the next few weeks of ordinary time (between Epiphany and the beginning of Lent) will focus on living as baptized disciples of Jesus Christ.

Over these weeks, how can you help the congregation understand what it means to live as baptized members of the body of Christ? How does being baptized affect their daily living? Do they even think about it? If they don’t, how can you help them be reminded of what it means to live baptismally?

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Notes for Isaiah 43:1-7

The Lord created Jacob, the Lord formed the nation of Israel, and the Lord will redeem them.  What does the Lord promise Israel? That “when you pass through the waters (the birth canal?), I will be with you.” And through the rivers (The Red Sea, the deep waters, the treacherous seas that toss and turn us), they shall not overwhelm you. And when you walk through fire you shall not be burned. For I am the Lord your God, the Holy One of Israel, your Savior…Because you are precious in my sight, and honored, and I love you…Do not fear, for I am with you…Everyone who is called by my name, whom I created for my glory, whom I formed and made.”

Even though this passage is not fundamentally about either an individual or about Christian baptism, one might draw a connection between the following: God’s creation of Israel and God’s creation of each one of us; God’s claim on Israel as God’s own, and God’s claim on each one of us as God’s own; God’s promise of redemption to the chosen nation and God’s promise of redemption to each one of us through Jesus Christ.  Ultimately, baptism is a reminder of the interconnectedness of all Christians. Indeed, God has called each of us by name and claimed us as God’s own when we are baptized into the body of Christ.  

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Notes for Acts 8:14-17

It is important that this passage not be separated from its larger story of which it is a part. In the previous chapter, Stephen, who is described as “full of grace and power” and who “did great wonders and signs among the people,” (Acts 6:8) preached a powerful message of condemnation on the record of the Jewish people and their failure to be obedient to God. He then came down hard on the Jewish Council and the high priest, which led to his martyrdom by stoning. During his stoning, Stephen witnessed to a vision of Jesus Christ standing at the right hand of God. As Stephen lay dying, he prayed forgiveness for his persecutors. This event provoked even more widespread and severe persecution against the apostles who were preaching the good news of Jesus Christ, particularly by Saul.

In spite of this, Philip continued the work of proclaiming the good news by heading on to Samaria to proclaim Jesus as the Messiah and healing many in his name. Philip was so powerful in proclaiming his message that he was able to convince a local magician by the name of Simon that his power was of God. Simon, in turn, began to witness to others about how Philip was doing a new and powerful thing in Samaria. Simon believed Philip’s power to be of God. Simon became a convert, and so did many other people in Samaria. Philip apparently baptized these new Christians with water.

Word quickly got back to the apostles in Jerusalem that the Samaritans were accepting the Word of God and being baptized, so they sent Peter and John to pray for them. These folks had apparently already been baptized with water; but now, through the prayers of Peter and John, they received the power of the Holy Spirit.  Luke does not explain why these two acts were separated in this situation; however, it is clear that the laying on of hands and the prayer for the Holy Spirit was integral to the early church’s understanding and practice of baptism. Christian baptism is by water and the Spirit.

In many congregations today, this second part of the baptismal act—the laying on of hands in prayer for the Holy Spirit—has been eliminated from the service. The current United Methodist Book of Worship seeks to bring these two parts of baptism back together (see UMC Book of Worship, Baptismal Covenant I, section 11 and 11a, pp 91). In the early church, the laying on of hands and praying for the Holy Spirit was often accompanied by anointing with oil. If it is not already a regular part of the baptismal service in your church, the prayer for baptism by the Holy Spirit with the laying on of hands and, if desired, anointing with oil, is a practice that United Methodists might consider reintroducing as part of regular baptismal services. This is especially important if we are to use oil to anoint in other contexts, such as in services for healing and reconciliation, or to anoint the sick and the dying. People will have difficulty understanding the role of anointing and the healing power of the Holy Spirit if they do not comprehend its ties to their basic baptismal identity.

This Scripture lesson provides an opportunity to preach on the laying on of hands, invoking the power of the Holy Spirit, and anointing with oil as integral to Christian baptism. How do the people in our congregations understand the role of the Holy Spirit in baptism? Does the Holy Spirit have a role, or do we understand baptism to be only about water? What does the passage from Luke and the baptism of Jesus teach us about the role of the Holy Spirit in baptism? What about anointing? Do we, as pastors, offer to anoint the sick and dying? What, if anything, is the role of anointing with oil in the context of Christian worship? Do our congregations offer services of healing and reconciliation and anointing?  Is there a need for us to offer these types of services for our congregations?


DOWNLOAD Preaching Notes [.docx]



BOW - The United Methodist Book of Worship
CLUW - Come, Let Us Worship (Korean)
MVPC - Mil Voces Para Celebrar (Spanish)
SOZ - Songs of Zion
TFWS - The Faith We Sing
UMH - The United Methodist Hymnal
URW - Upper Room Worshipbook
WSM  - Worship & Song, Music Edition
WSW  - Worship & Song, Worship Resources Edition
SoG  - Songs of Grace


How Firm a Foundation



In Christ There Is No East or West



Lonely the Boat, Sailing at Sea


Lord God, Almighty


Stand By Me



The Church’s One Foundation (AURELIA)




Thy Holy Wings, O Savior


We Believe in One True God


When the Storms of Life Are Raging



You Are Mine


Awesome God


Blessed Be the Name of the Lord


Come, Thou Almighty King



Father, I Adore You



Gloria, Gloria




Glory to God


God of the Sparrow God of the Whale




God Weeps


Great Is the Lord


Holy 2019
Holy, Holy, Holy Lord 2256
Holy, Holy, Holy! Lord God Almighty 64 4 79
I Sing the Almighty Power of God 152 65
I’ll Praise My Maker While I’ve Breath 60 123
Joyful, Joyful, We Adore Thee 89 5 75 65
Let All Things Now Living 2008
Many and Great, O God, Are Thy Things 148 50 71 232
O Blessed Spring 2076
O Worship the King, All-Glorious Above 73
Praise and Thanksgiving Be to God 604 230
Praise to the Lord, the Almighty 139 29 68 63
Shout to the Lord 2074
Source and Sovereign, Rock and Cloud 113
We Sing of Your Glory 2011
You Alone Are Holy 2077
You, Lord, Are Both Lamb and Shepherd 3043
Baptized in Water


Breathe on Me, Breath of God



Come, Be Baptized


Come, Holy Spirit


Filled with the Spirit’s Power


God Claims You


Holy Spirit, Come to Us



I’ve Just Come from the Fountain


Jesus! the Name High over All



Like the Murmur of the Dove’s Song


O Spirit of the Living God


See How Great a Flame Aspires



This Is the Spirit’s Entry Now


Water Has Held Us


We Meet You, O Christ


We Were Baptized in Christ Jesus


Wonder of Wonders


At the Name of Jesus Every Knee Shall Bow


Baptized in Water


Blessed Be the God of Israel


Breathe on Me, Breath of God



Child of Blessing, Child of Promise



Come, Be Baptized


Come, Let Us Use the Grace Divine



Down by the Jordan


God Claims You 2249
God the Sculptor of the Mountains 2060
I’ve Just Come from the Fountain 2250
Jesus! the Name High over All 193 199
Jesus, Name above All Names 2071
O Spirit, Come, Renew Your Church
Praise and Thanksgiving Be to God 604 230
She Comes Sailing on the Wind 2122
Spirit of Faith, Come Down 332 219
Spirit of God 2117
Spirit Song 347 190 91
This Is the Spirit’s Entry Now 608
Wash, O God, Our Sons and Daughters 605
Water, River, Spirit, Grace 2253
We Know That Christ Is Raised 610 231
We Meet You, O Christ 257
We Were Baptized in Christ Jesus 2251
When Jesus Came to Jordan 252 125
Wild and Lone the Prophet’s Voice 2089
Wonder of Wonders 2247


January 10, 2016 – First Sunday after the Epiphany/Baptism of the Lord

God, our heavenly Father, you welcome us as sons and daughters through baptism in Christ. Your Holy Spirit lives in our hearts and burns away what is not pleasing to you. Just as Jesus turned to you in prayer, help us to seek your will continually. May our offerings support the work of this church, lifting up your hope and new life in our community. We dedicate ourselves to serving you through your beloved Son, Jesus. Amen. (Luke 3:15-17, 21-22)

See all Offertory Prayers for January 2016