Christ? Then He made man in the image of God, now He hath united' him with God Himself; then He bade him rule over the fishes and beasts, now He hath exalted our first-fruits above the heavens; then He gave him a garden for his abode, now He hath opened heaven to us; then man was formed on the sixth day, when the world was almost finished; but now on the first, at the very beginning, at the time when light was made before. From all which tissues, the liver, spleen, and heart? whence the world is fashioned anew. (1 Cor. xv. 45.) skin, and blood, and mucus, and bile? whence And as in the beginning He formed him entire, so great powers, whence such varied colors? so He creates him entire now. Then He said, These belong not to earth or clay. How does "Let us make for him a help" (Gen. ii. 18, the earth, when it receives the seeds, cause LXX.), but here He said nothing of the kind. them to shoot, while the flesh receiving them What other help shall he need, who has received wastes them? How does the earth nourish the gift of the Spirit? What further need of what is put into it, while the flesh is nourished assistance has he, who belongs to the Body of by these things, and does not nourish them? The earth, for instance, receives water, and makes it wine; the flesh often receives wine, and changes it into water. Whence then is it clear that these things are formed of earth, when the nature of the earth is, according to what has been said,1 contrary to that of the body? I cannot discover by reasoning, I accept it by faith only. If then things which take place daily, and which we handle, require faith, much more do those which are more mysterious it is plain, that the things accomplished belonged and more spiritual than these. For as the earth, to 10 another and a better life, and to a condiwhich is soulless and motionless, was empowered tion" having no end. by the will of God, and such wonders were worked in it; much more when the Spirit is present with the water, do all those things so strange and transcending reason, easily take place. 3 But Christ led him not in by this example, but by another; the instance of the soul, though it is incorporeal, He did not adduce for that reason, because His hearer's disposition was as yet too dull. He sets before him another, which has no connection with the density of solid bodies, yet does not reach so high as to the incorporeal natures; that is, the movement of wind. He begins at first with water, which is lighter than earth, but denser than air. And as in the beginning earth was the subject material, but the whole was of Him who molded it; so also now water is the subject material, and the whole is of the grace of the Spirit: then, "man became a living soul," (Gen. ii. 7); now he becomes "a quickening Spirit." But great is the difference between the two. Soul affords not life to any other than him in whom it is; Spirit not only lives, but affords life to others also. Thus, for instance, the Apostles even raised the dead. Then, man was formed last, when the creation had been accomplished; now, on the contrary, the new man is formed before the new creation; he is born first, and then the 1 karà τà cipηuéva. This seems to be the best reading, and is 2 mapà. 16 14 The first creation then, that of Adam, was from earth; the next, that of the woman, from his rib; the next, that of Abel, from seed; yet we cannot arrive at the comprehension of 12 any one of these, nor prove the circumstances by argument, though they are of a most earthly nature; 13 how then shall we be able to give account of the unseen generation 15 by Baptism, which is far more exalted than these, or to require arguments for that strange and marvelous Birth? 17 Since even Angels stand by while that Generation takes place, but they could not tell the manner of that marvelous working, they stand by only, not performing anything, but beholding what takes place. The Father, the Son, and the Holy Ghost, worketh all. Let us then believe the declaration of God; that is more trustworthy than actual seeing. The sight often is in error, it is impossible that God's Word should fail; let us then believe it; that which called the things that were not into existence may well be trusted when it speaks of their nature. What then says it? That what is effected is a GENERATION. If any ask, "How," stop his mouth with the decclaration of God,18 which is the strongest and a plain proof. If any enquire, "Why is water included?" let us also in return ask, "Wherefore was earth employed at the beginning in the creation of man?" for that it was possible for God to make man without earth, is quite plain to every one. Be not then over-curious. That the need of water is absolute and indispensable,1 you may learn in this way. On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" (Acts x. 47.) earthly family, if we are not joined by those of the spiritual? what profits nearness of kin on earth, if we are to be strangers in heaven? For the Catechumen is a stranger to the Faithful. He hath not the same Head, he hath not the same Father, he hath not the same City, nor Food, nor Raiment, nor Table, nor House, but all are different; all are on earth to the former, to the latter all are in heaven. One has Christ What then is the use of the water? This too for his King; the other, sin and the devil; the I will tell you hereafter, when I reveal to you food' of one is Christ, of the other, that meat the hidden mystery. There are also other which decays and perishes; one has worms' points of mystical teaching connected with the work for his raiment, the other the Lord of matter, but for the present I will mention to you angels; heaven is the city of one, earth of the one out of many. What is this one? In Bap- other. Since then we have nothing in common, tism are fulfilled the pledges of our covenant in what, tell me, shall we hold communion? with God; burial and death, resurrection and life; and these take place all at once. For when we immerse our heads in the water, the old man is buried as in a tomb below, and wholly sunk forever; then as we raise them again, the new man rises in its stead. As it is easy for us to dip and to lift our heads again, so it is easy for God to bury the old man, and to show forth the new. And this is done thrice, that you may learn that the power of the Father, the Son, and the Holy Ghost fulfilleth all this. To show that what we say is no conjecture, hear Paul saying, "We are buried with Him by Baptism into death" and again, “Our old man is crucified with Him": and again, "We have been planted together in the likeness of His death." (Rom. vi. 4, 5, 6.) And not only is Baptism called a 'cross," but the " cross is called "Baptism." "With the Baptism," saith Christ, "that I am baptized withal shall ye be baptized" (Mark x. 39): and, "I have a Baptism to be baptized with" (Luke xii. 50) (which ye know not); for as we easily dip and lift our heads again, so He also easily died and rose again when He willed, or rather much more easily, though He tarried the three days for the dispensation of a certain mystery. 66 6 [3] Let us then who have been deemed worthy of such mysteries show forth a life worthy of the Gift, that is, a most excellent conversation; and do ye who have not yet been deemed worthy, do all things that you may be so, that we may be one body, that we may be brethren. For as long as we are divided in this respect, though a man be father, or son, or brother, or aught else, he is no true kinsman, as being cut off from that relationship which is from above. What advantageth it to be bound by the ties of Did we remove the same pangs, did we come Let us then, as receiving great things though 7 al. "the delight." 10 i.e. unbaptized. 8 i.e." we give but little, still give the little that we may gain the great. While it is yet time, let us sow, that we may reap. When the winter overtakes us, when the sea is no longer navigable, we are no longer masters of this traffic. But when shall the winter be? When that great and manifest Day is at hand. Then we shall cease to sail this great and broad sea, for such the present life resembles. Now is the time of sowing, then of harvest and of gain. If a man puts not in his seed at seed time and sows in harvest, besides that he effects nothing, he will be ridiculous. But if the present is seed time, it follows that it is a time not for gathering together, but for scattering; let us then scatter, that we may gather in, and not seek to gather in now, lest we lose our harvest; for, as I said, this season summonsus to sow, and spend, and lay out, not to collect and lay by. Let us not then give up the opportunity, but let us put in abundant seed, and spare none of our stores, that we may receive them again with abundant recompense, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, world without end. Amen. HOMILY XXVI. : JOHN iii. 6. "That which is born of the flesh is flesh and that water is to the believer; for in the water he is which is born of the Spirit is spirit." 1 ishable, and takes its origin from the decay of other bodies; that which is to be born comes slowly, (for such is the nature of bodies, they acquire perfection by time,) but it is not so with spiritual things. And why? Because the things made are formed perfect from the beginning. fashioned and formed. At first it was said, "Let the waters bring forth the creeping things that [1] GREAT mysteries are they, of which the have life" (Gen. i. 20, LXX.) ; but from the time Only-begotten Son of God has counted us worthy; that the Lord entered the streams of Jordan, the great, and such as we were not worthy of, but water no longer gives forth the "creeping thing such as it was meet for Him to give. For if one that hath life," but reasonable and Spirit-bearing reckon our desert, we were not only unworthy of souls; and what has been said of the sun, that the gift, but also liable to punishment and ven- he is " as a bridegroom coming out of his chamgeance; but He, because He looked not to this, ber" (Ps. xviii. 6), we may now rather say of not only delivered us from punishment, but the faithful, for they send forth rays far brighter freely gave us a life much more bright than the than he. That which is fashioned in the womb first, introduced us into another world, made us requires time, not so that in water, but all is another creature; "If any man be in Christ," | done in a single moment. Here our life is persaith Paul," he is a new creature." (2 Cor. v. 17.) What kind of "new creature"? Hear Christ Himself declare; "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." Paradise was entrusted to us, and we were shown unworthy to dwell even there, yet He hath exalted us to heaven. In the first things we were found unfaithful, and He hath committed to us greater; we could not refrain from a single tree, and He hath provided for us the delights above; we kept not our place in Paradise, and He hath opened to us the doors of heaven. Well said Paul, "O the depth of the riches, both of the wisdom and knowledge of God!" (Rom. xi. 33.) There is no longer a mother, or pangs, or sleep, or coming together, and embracings of bodies; henceforth all the fabric of our nature is framed above, of the Holy Ghost and water. The water is employed, being made the Birth to him who is born; what the womb is to the embryo, the When Nicodemus still hearing these things was troubled, see how Christ partly opens to him the secret of this mystery, and makes that clear which was for a while obscure to him. "That which is born," saith He, " of the flesh is flesh and that which is born of the Spirit is spirit.' He leads him away from all the things of sense, and suffers him not vainly to pry into the mysteries revealed with his fleshly eyes; "We speak not," saith He, "of flesh, but of Spirit, O Nicodemus," (by this word He directs him heavenward for a while,) "seek then nothing relating to things of sense; never can the Spirit appear to those eyes, think not that the Spirit bringeth forth the flesh." "How then," perhaps one may ask, was the Flesh of the Lord brought forth?" Not of the Spirit only, but of flesh; as Paul de 66 clares, when he says, "Made of a woman, made choice, but declaring that its natural motion under the Law" (Gal. iv. 4); for the Spirit cannot be hindered, and is with power. For fashioned Him not indeed out of nothing, (for Scripture knoweth how to speak thus of things what need was there then of a womb?) but without life, as when it saith, "The creature was from the flesh of a Virgin. How, I cannot ex-made subject to vanity, not willingly." (Rom. plain unto you; yet it was done, that no one viii. 20.) The expression therefore, "bloweth might suppose that what was born is alien to where it listeth," is that of one who would show our nature. For if even when this has taken that it cannot be restrained, that it is spread place there are some who disbelieve in such a abroad everywhere, and that none can hinder birth, into what impiety would they not have its passing hither and thither, but that it goes fallen had He not partaken of the Virgin's flesh. abroad with great might, and none is able to "That which is born of the Spirit is spirit." turn aside its violence. Seest thou the dignity of the Spirit? It appears performing the work of God; for above he said of some, that, "they were begotten of God," (c. i. 13,) here He saith, that the Spirit begetteth them. "That which is born of the Spirit is spirit. His meaning is of this kind; "He that is born of the Spirit is spiritual." For the Birth which He speaks of here is not that according to essence, but according to honor and grace. Now if the Son is so born also, in what shall He be superior to men so born? And how is He, Only-begotten? For I too am born of God, though not of His Essence, and if He also is not of His Essence, how in this respect does He differ from us? Nay, He will then be found to be inferior to the Spirit; for birth of this kind is by the grace of the Spirit. Needs He then the help of the Spirit that He may continue a Son? And in what do these differ from Jewish doctrines? Christ then having said, "He that is born of the Spirit is spirit," when He saw him again confused, leads His discourse to an example from sense, saying, Ver. 7, 8. "Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth." For by saying, "Marvel not," He indicates the confusion of his soul, and leads him to something lighter than body. He had already led him away from fleshly things, by saying, "That which is born of the Spirit is spirit"; but when Nicodemus knew not what "that which is born of the Spirit is spirit" meant, He next carries him to another figure, not bringing him to the density of bodies, nor yet speaking of things purely incorporeal, (for had he heard he could not have received this,) but having found a something between what is and what is not body, namely, the motion of the wind, He brings him to that next. And He saith of it, "Thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth." Though He saith, "it bloweth where it listeth," He saith it not as if the wind had any power of [2.] "And thou hearest its voice," (that is, its rustle, its noise,) "but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit." Here is the conclusion of the whole matter. "If," saith He, "thou knowest not how to explain the motion nor the path of this wind which thou perceivest by hearing and touch, why art thou over-anxious about the working of the Divine Spirit, when thou understandest not that of the wind, though thou hearest its voice?" The expression, "bloweth where it listeth," is also used to establish the power of the Comforter; for if none can hold the wind, but it moveth where it listeth, much less will the laws of nature, or limits of bodily generation, or anything of the like kind, be able to restrain the operations of the Spirit. That the expression, "thou hearest its voice," is used respecting the wind, is clear from this circumstance; He would not, when conversing with an unbeliever and one unacquainted with the operation of the Spirit, have said, "Thou hearest its voice." As then the wind is not visible, although it utters a sound, so neither is the birth of that which is spiritual visible to our bodily eyes; yet the wind is a body, although a very subtle one; for whatever is the object of sense is body. If then you do not complain because you cannot see this body, and do not on this account disbelieve, why do you, when you hear of "the Spirit," hesitate and demand such exact accounts, although you act not so in the case of a body? What then doth Nicodemus? still he continues in his low Jewish opinion, and that too when so clear an example has been mentioned to him. Wherefore when he again says doubtingly, Ver. 9, 10. "How can these things be?" Christ now speaks to him more chidingly; "Art thou a master in Israel, and knowest not these things?" Observe how He nowhere accuses the man of wickedness, but only of weakness and simplicity. "And what," one may ask, "has this birth in common with Jewish matters?" Tell The "And none receiveth our witness." expression "we know," He uses then either concerning Himself and His Father, or concerning Himself alone; and "no man receiveth," is the expression not of one displeased, but of one who declares a fact: for He said not, "What can be more senseless than you who receive not what is so exactly declared by us?" but displaying all gentleness, both by His works and His words, He uttered nothing like this; mildly and kindly He foretold what should come to pass, so guiding us too to all gentleness, and teaching us when we converse with any and do not persuade them, not to be annoyed or made savage; for it is impossible for one out of temper to accomplish his purpose, he must make him to whom he speaks still more incredulous. Wherefore we must abstain from anger, and make our words in every way credible by avoiding not only wrath, but also loud speaking; for loud speaking is the fuel of passion. me rather what has it that is not in common and that He desires to establish nothing else, with them? For the first-created man, and the and refers not to sensual vision, is clear from woman formed from his side, and the barren this; after saying, "That which is born of the women, and the things accomplished by water, flesh is flesh; and that which is born of the I mean what relates to the fountain on which Spirit is spirit," He adds, "We speak that we Elisha made the iron tool to swim, to the Red do know, and testify that we have seen." Now Sea which the Jews passed over, to the pool this (of the Spirit) was not yet born; how then which the Angel troubled, to Naaman the Syrian saith He, "what we have seen"? Is it not plain who was cleansed in Jordan, all these proclaimed that He speaks of a knowledge not otherwise beforehand, as by a figure, the Birth and the than exact? purification which were to be. And the words of the Prophet allude to the manner of this Birth, as, "It shall be announced unto the Lord a generation which cometh, and they shall announce His righteousness unto a people that shall be born, whom the Lord hath made" (Ps. xxii. 30; xxx. 31, LXX.); and, "Thy youth shall be renewed as an eagle's" (Ps. ciii. 5, LXX.); and, "Shine, O Jerusalem; behold, Thy King cometh!" (Isa. lx. 1; Zech. ix. 9); and, "Blessed are they whose iniquities are forgiven." (Ps. xxxii. 1, LXX.) Isaac also was a type of this Birth. For tell me, Nicodemus, how was he born? was it according to the law of nature? By no means; the mode of his generation was midway between this of which we speak and the natural; the natural, because he was begotten by cohabitation; the other, because he was begotten not of blood,' (but by the will of God.) I shall show that these figures proclaimed beforehand not only this birth, but also that from the Virgin. For, because no one would easily have Let us then bind the horse, that we may believed that a virgin could bear a child, barren subdue the rider; let us clip the wings of our women first did so, then such as were not only wrath, so the evil shall no more rise to a height. barren, but aged also. That a woman should be A keen passion is anger, keen, and skillful to made from a rib was indeed far more wonder-steal our souls; therefore we must on all sides ful than that the barren should conceive; but guard against its entrance. It were strange that because that was of early and old time, another we should be able to tame wild beasts, and yet figure, new and fresh, was given, that of the should neglect our own savage minds. Wrath barren women, to prepare the way for belief in is a fierce fire, it devours all things; it harms the Virgin's travail. To remind him then of the body, it destroys the soul, it makes a man these things, Jesus said, "Art thou a master in deformed and ugly to look upon; and if it were Israel, and knowest not these things?" possible for an angry person to be visible to himself at the time of his anger, he would need no other admonition, for nothing is more displeasing than an angry countenance. Anger is a kind of drunkenness, or rather it is more grievous than drunkenness, and more pitiable than (possession of) a dæmon. But if we be careful not to be loud in speech, we shall find this the best path to sobriety of conduct. And therefore Paul would take away clamor as well as anger, when he says, "Let all anger and clamor be put away from you." (Eph. iv. 31.) Let us then obey this teacher of all wisdom, and when we are wroth with our servants, let us consider our own trespasses, and be ashamed at their "unpleasing." Ver. 11. "We speak that We do know, and testify that We have seen, and none receiveth Our witness." 3 This He added, making His words credible by another argument, and condescending in His speech to the other's infirmity. [3] And what is this that He saith, "We speak that We do know, and testify that We have seen"? Because with us the sight is the most trustworthy of the senses, and if we desire to gain a person's belief, we speak thus, that we saw it with our eyes, not that we know it by hearsay; Christ therefore speaks to him rather after the manner of men, gaining belief for His words by this means also. And that this is so, 1 lit. "of bloods," as in c. i. 13. 2 τρόποι. 3 οὐ λαμβάνετε, G. T. or, 4 "begotten." lit. "tie the feet of." 7 or, 8 κράζειν. Ο φιλοσοφίαν. |