Writings of Gregory of Nyssa - Oratorical Works.

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Translated, with prolegomena, notes, and indices,

by William Moore, M.A., Rector of Appleton,
Late Fellow of Magdalen College, Oxford;

and Henry Austin Wilson, M.A.,
Fellow and librarian of Magdalen College, Oxford.

Edited by Henry Wace,
Kings College, London, 6th November, 1892.

V. Oratorical Works.

.

Funeral Oration on Meletius [2063] .

The number of the Apostles has been enlarged for us by this our late Apostle being reckoned among their company. These Holy ones have drawn to themselves one of like conversation; those athletes a fellow athlete; those crowned ones another crowned like them; the pure in heart one chaste in soul: those ministers of the Word another herald of that Word. Most blessed, indeed, is our Father for this his joining the Apostolic band and his departure to Christ. Most pitiable we! for the unseasonableness of our orphaned condition does not permit us to congratulate ourselves on our Father's happy lot. For him, indeed, better it was by his departure hence to be with Christ, but it was a grievous thing for us to be severed from his fatherly guidance. Behold, it is a time of need for counsel; and our counsellor is silent. War, the war of heresy, encompasses us, and our Leader is no more. The general body of the Church labours under disease, and we find not the physician. See in what a strait we are. Oh! that it were possible I could nerve my weakness, and rising to the full proportions of our loss, burst out with a voice of lamentation adequate to the greatness of the distress, as these excellent preachers of yours have done, who have bewailed with loud voice the misfortune that has befallen them in this loss of their father. But what can I do? How can I force my tongue to the service of the theme, thus heavily weighted, and shackled, as it were, by this calamity? How shall I open my mouth thus subdued to speechlessness? How shall I give free utterance to a voice now habitually sinking to the pathetic tone of lamentations? How can I lift up the eyes of my soul, veiled as I am with this darkness of misfortune? Who will pierce for me this deep dark cloud of grief, and light up again, as out of a clear sky, the bright ray of peace? From what quarter will that ray shine forth, now that our star has set? Oh! evil moonless night that gives no hope of any star! With what an opposite meaning, as compared with those of late, are our words uttered in this place now! Then we rejoiced with the song of marriage, now we give way to piteous lamentation for the sorrow that has befallen us! Then we chanted an epithalamium, but now a funeral dirge! You remember the day when we entertained you at the feast of that spiritual marriage, and brought home the virgin bride to the house of her noble bridegroom; when to the best of our ability we proffered the wedding gifts of our praises, both giving and receiving joy in turn [2064] . But now our delight has been changed to lamentation, and our festal garb become sackcloth. It were better, maybe, to suppress our woe, and to hide our grief in silent seclusion, so as not to disturb the children of the bride-chamber, divested as we are of the bright marriage garment, and clothed instead with the black robe of the preacher. For since that noble bridegroom has been taken from us, sorrow has all at once clothed us in the garb of black; nor is it possible for us to indulge in the usual cheerfulness of our conversation, since Envy [2065] has stripped us of our proper and becoming dress. Rich in blessings we came to you; now we leave you bare and poor. The lamp we held right above our head, shining with the rich fulness of light, we now carry away quenched, its bright flame all dissolved into smoke and dust. We held our great treasure in an earthen vessel. Vanished is the treasure, and the earthen vessel, emptied of its wealth, is restored to them who gave it [2066] . What shall we say who have consigned it? What answer will they make by whom it is demanded back? Oh! miserable shipwreck! How, even with the harbour around us, have we gone to pieces with our hopes! How has the vessel, fraught with a thousand bales of goods, sunk with all its cargo, and left us destitute who were once so rich! Where is that bright sail which was ever filled by the Holy Ghost? Where is that safe helm of our souls which steered us while we sailed unhurt over the swelling waves of heresy? Where that immovable anchor of intelligence which held us in absolute security and repose after our toils? Where that excellent pilot [2067] who steered our bark to its heavenly goal? Is, then, what has happened of small moment, and is my passionate grief unreasoning? Is it not rather that I reach not the full extent of our loss, though I exceed in the loudness of my expression of grief? Lend me, oh lend me, my brethren, the tear of sympathy. When you were glad we shared your gladness. Repay us, therefore, this sad recompense. "Rejoice with them that do rejoice [2068] ." This we have done. It is for you to return it by "weeping with them that weep." It happened once that a strange people bewailed the loss of the patriarch Jacob, and made the misfortune of another people their own, when his united family transported their father out of Egypt, and lamented in another land the loss that had befallen them. They all prolonged their mourning over him for thirty days and as many nights [2069] . Ye, therefore, that are brethren, and of the same kindred, do as they who were of another kindred did. On that occasion the tear of strangers was shed in common with that of countrymen; be it shed in common now, for common is the grief. Behold these your patriarchs. All these are children of our Jacob. All these are children of the free-woman [2070] . No one is base born, no one supposititious. Nor indeed would it have become that Saint to introduce into the nobility of the family of Faith a bond-woman's kindred. Therefore is he our father because he was the father of our father [2071] . Ye have just heard what and how great things an Ephraim and a Manasses [2072] related of their father, and how the wonders of the story surpassed description. Give me also leave to speak on them. For this beatification of him from henceforth incurs no risk. Neither fear I Envy; for what worse evil can it do me? Know, then, what the man was; one of the nobility of the East, blameless, just, genuine, devout, innocent of any evil deed. Indeed the great Job will not be jealous if he who imitated him be decked with the like testimonials of praise. But Envy, that has an eye for all things fair, cast a bitter glance upon our blessedness; and one who stalks up and down the world also stalked in our midst, and broadly stamped the foot-mark of affliction on our happy state. It is not herds of oxen or sheep [2073] that he has maltreated, unless in a mystical sense one transfers the idea of a flock to the Church. It is not in these that we have received injury from Envy; it is not in asses or camels that he has wrought us loss, neither has he excruciated our bodily feelings by a wound in the flesh; no, but he has robbed us of our very head. And with that head have gone away from us the precious organs of our senses. That eye which beheld the things of heaven is no longer ours, nor that ear which listened to the Divine voice, nor that tongue with its pure devotion to truth [2074] . Where is that sweet serenity of his eyes? Where that bright smile upon his lips? Where that courteous right hand with fingers outstretched to accompany the benediction of the mouth. I feel an impulse, as if I were on the stage, to shout aloud for our calamity. Oh! Church, I pity you. To you, the city of Antioch, I address my words. I pity you for this sudden reversal. How has your beauty been despoiled! How have you been robbed of your ornaments! How suddenly has the flower faded! "Verily the grass withereth and the flower thereof falleth away [2075] ." What evil eye, what witchery of drunken malice has intruded on that distant Church? What is there to compensate her loss? The fountain has failed. The stream has dried up. Again has water been turned into blood [2076] . Oh! the sad tidings which tell the Church of her calamity! Who shall say to the children that they have no more a father? Who shall tell the Bride she is a widow? Alas for their woes! What did they send out? What do they receive back? They sent forth an ark, they receive back a coffin. The ark, my brethren, was that man of God; an ark containing in itself the Divine and mystic things. There was the golden vessel full of Divine manna, that celestial food [2077] . In it were the Tables of the Covenant written on the tablets of the heart, not with ink but by the Spirit of the living God [2078] . For on that pure heart no gloomy or inky thought was imprinted. In it, too, were the pillars, the steps, the chapters, the lamps, the mercy-seat, the baths, the veils of the entrances. In it was the rod of the priesthood, which budded in the hands of our Saint; and whatever else we have heard the Ark contained [2079] was all held in the soul of that man. But in their stead what is there now? Let description cease. Cloths of pure white linen scarves of silk, abundance of perfumes and spices; the loving munificence of a modest and beautiful lady [2080] . For it must be told, so as to be for a memorial of her [2081] , what she did for that Priest when, without stint, she poured the alabaster box of ointment on his head. But the treasure preserved within, what is it? Bones, now dead, and which even before dissolution had rehearsed their dying, the sad memorials of our affliction. Oh! what a cry like that of old will be heard in Rama, Rachel weeping [2082] , not for her children but for a husband, and admitting not of consolation. Let alone, ye that would console; let alone; force not on us your consolation [2083] . Let the widow indulge the deepness of her grief. Let her feel the loss that has been inflicted on her. Yet she is not without previous practice in separation. In those contests in which our athlete was engaged she had before been trained to bear to be left. Certainly you must remember how a previous sermon to ours related to you the contests of the man; how throughout, even in the very number of his contests, he had maintained the glory of the Holy Trinity, which he ever glorified; for there were three trying attacks that he had to repel. You have heard the whole series of his labours, what he was in the first, what in the middle, and what in the last. I deem it superfluous to repeat what has been so well described. Yet it may not be out of place to add just so much as this. When that Church, so sound in the faith, at the first beheld the man, she saw features truly formed [2084] after the image of God, she saw love welling forth, she saw grace poured around his lips, a consummate perfection of humility beyond which it is impossible to conceive any thing further, a gentleness like that of David, the understanding of Solomon, a goodness like that of Moses, a strictness as of Samuel, a chastity as of Joseph, the skill of a Daniel, a zeal for the faith such as was in the great Elijah, a purity of body like that of the lofty-minded John [2085] , an unsurpassable love as of Paul. She saw the concurrence of so many excellences in one soul, and, thrilled with a blessed affection, she loved him, her own bridegroom, with a pure and virtuous passion. But ere she could accomplish her desire, ere she could satisfy her longing, while still in the fervour of her passion, she was left desolate, when those trying times called the athlete to his contests. While, then, he was engaged in these toilsome struggles for religion, she remained chaste and kept the marriage vow. A long time intervened, during which one, with adulterous intent [2086] , made an attempt upon the immaculate bridal-chamber. But the Bride remained undefiled; and again there was a return, and again an exile. And thus it happened thrice, until the Lord dispelled the gloom of that heresy, and sending forth a ray of peace gave us the hope of some respite from these lengthened troubles [2087] . But when at length they had seen each other, when there was a renewal of those chaste joys and spiritual desires, when the flame of love had again been lit, all at once his last departure breaks off the enjoyment. He came to adorn you as his bride, he failed not in the eagerness of his zeal, he placed on this fair union the chaplets of blessing, in imitation of his Master. As did the Lord at Cana of Galilee [2088] , so here did this imitator of Christ. The Jewish waterpots, which were filled with the water of heresy, he filled with genuine wine, changing its nature by the power of his faith. How often did he set before you a chalice, but not of wine, when with that sweet voice he poured out in rich abundance the wine of Grace, and presented to you the full and varied feast of reason! He went first with the blessing of his words, and then his illustrious disciples were employed in distributing his teaching to the multitude.

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We, too, were glad, and made our own the glory of your nation [2089] . Up to this point how bright and happy is our narrative. What a blessed thing it were with this to bring our sermon to an end. But after these things what follows? "Call for the mourning women [2090] ," as says the prophet Jeremiah. In no other way can the burning heart cool down, swelling as it is with its affliction, unless it relieves itself by sobs and tears. Formerly the hope of his return consoled us for the pang of separation, but now he has been torn from us by that final separation. A huge intervening chasm is fixed between the Church and him. He rests indeed in the bosom of Abraham, but there exists not one who might bring the drop of water to cool the tongue of the agonized. Gone is that beauty, silent is that voice, closed are those lips, fled that grace. Our happy state has become a tale that is told. Elijah of old time caused grief to the people of Israel when he soared from earth to God. But Elisha [2091] consoled them for the loss by being adorned with the mantle of his master. But now our wound is beyond healing; our Elijah has been caught up, and no Elisha left behind in his place. You have heard certain mournful and lamenting words of Jeremiah, with which he bewailed Jerusalem as a deserted city, and how among other expressions of passionate grief he added this, "The ways of Zion do mourn [2092] ." These words were uttered then, but now they have been realized. For when the news of our calamity shall have been spread abroad, then will the ways be full of mourning crowds, and the sheep of his flock will pour themselves forth, and like the Ninevites utter the voice of lamentation [2093] , or, rather, will lament more bitterly than they. For in their case their mourning released them from the cause of their fear, but with these no hope of release from their distress removes their need of mourning. I know, too, of another utterance of Jeremiah, which is reckoned among the books of the Psalms [2094] ; it is that which he made over the captivity of Israel. The words run thus: "We hung our harps upon the willows, and condemned ourselves as well as our harps to silence." I make this song my own. For when I see the confusion of heresy, this confusion is Babylon [2095] . And when I see the flood of trials that pours in upon us from this confusion, I say that these are "the waters of Babylon by which we sit down, and weep" because there is no one to guide us over them. Even if you mention the willows, and the harps that hung thereon, that part also of the figure shall be mine. For in truth our life is among willows [2096] , the willow being a fruitless tree, and the sweet fruit of our life having all withered away. Therefore have we become fruitless willows, and the harps of love we hung upon those trees are idle and unvibrating. "If I forget thee, oh Jerusalem," he adds, "may my right hand be forgotten." Suffer me to make a slight alteration in that text. It is not we who have forgotten the right hand, but the right hand that has forgotten us: and the "tongue has cleaved to the roof of" his own "mouth," and barred the passage of his words, so that we can never again hear that sweet voice. But let me have all tears wiped away, for I feel that I am indulging more than is right in this womanish sorrow for our loss.

Our Bridegroom has not been taken from us. He stands in our midst, though we see him not. The Priest is within the holy place. He is entered into that within the veil, whither our forerunner Christ has entered for us [2097] . He has left behind him the curtain of the flesh. No longer does he pray to the type or shadow of the things in heaven, but he looks upon the very embodiment of these realities. No longer through a glass darkly does he intercede with God, but face to face he intercedes with Him: and he intercedes for us [2098] , and for the "negligences and ignorances" of the people. He has put away the coats of skin [2099] ; no need is there now for the dwellers in paradise of such garments as these; but he wears the raiment which the purity of his life has woven into a glorious dress. "Precious in the sight of the Lord is the death [2100] " of such a man, or rather it is not death, but the breaking of bonds, as it is said, "Thou hast broken my bonds asunder." Simeon has been let depart [2101] . He has been freed from the bondage of the body. The "snare is broken and the bird hath flown away [2102] ." He has left Egypt behind, this material life. He has crossed [2103] , not this Red Sea of ours, but the black gloomy sea of life. He has entered upon the land of promise, and holds high converse with God upon the mount. He has loosed the sandal of his soul, that with the pure step of thought he may set foot upon that holy land where there is the Vision of God. Having therefore, brethren, this consolation, do ye, who are conveying the bones of our Joseph to the place of blessing, listen to the exhortation of Paul: "Sorrow not as others who have no hope [2104] ." Speak to the people there; relate the glorious tale; speak of the incredible wonder, how the people in their myriads, so densely crowded together as to look like a sea of heads, became all one continuous body, and like some watery flood surged around the procession bearing his remains. Tell them how the fair [2105] David distributed himself, in divers ways and manners, among innumerable ranks of people, and danced before that ark [2106] in the midst of men of the same and of different language [2107] . Tell them how the streams of fire, from the succession of the lamps, flowed along in an unbroken track of light, and extended so far that the eye could not reach them. Tell them of the eager zeal of all the people, of his joining "the company of Apostles [2108] ," and how the napkins that bound his face were plucked away to make amulets for the faithful. Let it be added to your narration how the Emperor [2109] showed in his countenance his sorrow for this misfortune, and rose from his throne, and how the whole city joined the funeral procession of the Saint. Moreover console each other with the following words; it is a good medicine that Solomon [2110] has for sorrow; for he bids wine be given to the sorrowful; saying this to us, the labourers in the vineyard: "Give," therefore, "your wine to those that are in sorrow [2111] ," not that wine which produces drunkenness, plots against the senses, and destroys the body, but such as gladdens the heart, the wine which the Prophet recommends when he says: "Wine maketh glad the heart of man [2112] ." Pledge each other in that liquor undiluted [2113] and with the unstinted goblets of the word, that thus our grief may be turned to joy and gladness, by the grace of the Only-begotten Son of God, through Whom be glory to God, even the Father, for ever and ever. Amen.


Footnotes

[2063] Meletius, Bishop of Antioch, died at Constantinople, whither he had gone to attend the second OEcumenical Council, a.d. 381. Of the "translation" of the remains to his own metropolis, described in this oration, Sozomen (vii. 10) says, "The remains of Meletius were at the same time conveyed to Antioch; and deposited near the tomb of Babylas the Martyr. It is said that by the command of the Emperor, the relics were received with honour in every city through which they had to be conveyed, and that psalms were sung on the occasion, a practice that was quite contrary to the usual Roman customs. After the pompous interment of Meletius, Flavian was ordained in his stead....This gave rise to fresh troubles." The rationale of the rising relic-worship, at all events of the sanctity of tombs, is thus given by Origen: "A feeling such as this (of bodies differing, as tenanted by different souls) has prompted some to go so far as to treat as Divine the remains of uncommon men; they feel that great souls have been there, while they would cast forth the bodies of the morally worthless without the honour of a funeral (atimasai). This perhaps is not the right thing to do: still it proceeds from a right instinct (ennoias hugious). For it is not to be expected of a thinking man that he would take the same pains over the burial of an Anytus, as he would over a Socrates, and that he would place the same barrow or the same sepulchre over each" (c. Cels. iv. 59). Again, "The dwelling-place of the reasoning soul is not to be flung irreverently aside, like that of the irrational soul; and more than this, we Christians believe that the reverence paid to a body that has been tenanted by a reasoning soul passes to him also who has received a soul which by means of such an instrument has fought a good fight," viii. 30. [2064] This all refers to the very recent installation of Gregory of Nazianzum in the episcopal chair of Constantinople: on which occasion also Gregory of Nyssa seems to have preached. [2065] Casaubon very strongly condemns the sentiment here expressed, as savouring more of heathenism than Christianity. He gives other instances, in which the loss from the death of friends and good men is attributed by Christian writers to the envy of a Higher Power. That the disturbed state of the Church should be attributed by Gregory Nazianzen to "Envy" is well enough, but he in the same strain as his namesake speaks thus in connection with the death of his darling brother Cæsarius, and of Basil. Our Gregory uses the word also in lamenting Pulcheria and Flacilla. It only proves, however, how strong the habit still was of using heathen expressions. [2066] The text is tois dedokosin epanasozetai. The people of Antioch must here be referred to, if the text is to stand. [2067] Meletius was president of the Council. [2068] Rom. xii. 15. [2069] According to Gen. l. 3, the Egyptian mourning was seventy days, but there is no precise mention of the length of the Israelites' mourning, except that at Atad, beyond the Jordan, they appear to have rested, on their way up, and mourned for seven days. [2070] Gal. iv. 31. [2071] i.e.the spiritual father of Basil, the "father" (brother really) of Gregory. [2072] i.e.preachers (perhaps of the Egyptian Church) who had preceded Gregory, spiritual sons of Basil, and so of Meletius, in the direct line of blessing. See Gen. xlviii. 5. [2073] i.e.as those of Job. [2074] to hagnon anathema tes aletheias. [2075] 1 Pet. i. 24; Is. xl. 8. [2076] Exod. vii. 17. [2077] Ps. lxxviii. 25; Wisd. xvi. 20: but truphes, not trophes, must have been the reading in the ms. which Sifanus used, "plena coelestium deliciarum." [2078] Jer. xxxi. 33; Heb. x. 16. [2079] The above description enumerates the whole furniture of the Tabernacle. According to Heb. ix. 4, all that was actually in the Ark was, the pot of manna, Aaron's rod that budded, and the Tables of the Covenant. See also Exod. xvi. 33; xxv. 37-40 [2080] Flacilla, the wife of the Emperor Theodosius. [2081] S. Matt. xxvi. 13: S. Mark xiv. 9. [2082] Jer. xxxi. 15. [2083] This is from the LXX. of Is. xxii. 4, me katischusete parakalein me epi to suntrimma, k.t.l.: "Nolite contendere ut me consolemini super contritione:" S. Jerome. Ducæus has rightly restored this, for katischusetai [2084] prosopon alethos memorphomenon. This is the reading of the best mss. Morell has halieos. [2085] kata ton hupselon 'Ioannen en te aphthori& 139; tou somatos. Sifanus translates "integritate corporis ornatum." Rupp rejects the idea that the John who "should not die" is here meant: and thinks that the epithet, and aphthoria (= the more technical aphtharsia) point to the monasticism of John the Baptist. [2086] He alludes here to Paulinus and Demophilus, two Arians mentioned by Socrates and Sozomen. [2087] In 379 the Council of Antioch settled the schism of Antioch, which seemed as if it would disturb the whole East, and even the West. Even the Catholics of Antioch had been divided, between Meletius and Paulinus, since the days of Julian. It was settled that, at the death of either, the other should succeed to his "diocese." Gregory himself was present, the ninth month after his brother Basil's death. [2088] S. John ii [2089] Gregory is here addressing men of Antioch, though he said before that that city was too distant yet to have heard the news. They must have been the bishops of the neighbourhood of Antioch and other Christians from the diocese of Meletius, then present in the capital. [2090] Jer. ix. 17. [2091] 2 Kings ii. [2092] Lam. i. 4. "The ways of Zion do mourn." The best of the three readings here is ekousate, adopted by Krabinger. [2093] Jonah iii. 5. [2094] Ps. cxxxvii. The title of this Psalm in LXX., To Dauid (dia) Ieremiou (which the Vulgate follows), implies that it is "a Davidic song springing from Jeremiah's heart." But "beginning with perfects, this Psalm is evidently not written during the time of the Exile, but in recollection of it:" Delitzsch. Some see resemblances to Ezekiel in it. The poplar is meant, not the weeping-willow, which is not met with wild in anterior Asia. [2095] Gen. xi. 9. [2096] en iteais. The best mss. support this reading, so that Krabinger has not dared to alter it to itea, as Morell's ms. Sifanus has "plane enim in salicibus vita consistit;" but Rupp, "Unser Leben ist in der That ein Weidengebüsche." In Bellarmine's mystical interpretation the willows are the citizens of Babylon, who resemble willows "in being unfruitful, bitter in themselves, and dwelling by choice in the midst of Babylon," to whom the instruments of worldly mirth are left. [2097] Heb. vi. 20. [2098] Doubtless an allusion to Rom. xi. 2; "how he (Elias) maketh intercession to God against Israel;" but here Meletius departed intercedes for the people, and the Intercession of Saints is clearly intimated. [2099] Gen. iii. 21. [2100] Ps. cxvi. 15, 16. [2101] Gen. xliii. 23; S. Luke ii. 30. [2102] Ps. cxxiv. 7. [2103] Morell reads here, "Moses has left," "Moses has crossed;" but Krabinger has no doubt that this word is due to a gloss upon the text. The Scholiast Nicetas (on Gregory Naz., Orat. 38) well explains this use of "Egypt": "Egypt is sometimes taken for this present world, sometimes for the flesh, sometimes for sin, sometimes for ignorance, sometimes for mischief." [2104] 1 Thess. iv. 13. [2105] kalos. "Atticæ urbanitatis proprium," Krabinger. But David is described as "of a fair countenance." [2106] 2 Sam. vi. 14. "That ark," very probably refers to the remains of Meletius, not to the coffin or bier. The human body is called by this very term (skenos, tabernacle), 2 Cor. v. 1 and 4, nor was the word in this sense unknown to Plato. The body of Meletius has been already called a kibotos. [2107] heteroglossois: kai en cheilesin heterois is added (cf. 1 Cor. xiv. 21; Is. xxviii. 11), in the text of Morell, but none of Krabinger's mss. recognize these words. [2108] ton apostolon ten suskenian (eipate): "Thirteenth Apostle!" was in these times a usual expression of the highest praise. It was even heard in the applause given to living preachers. But if eipate cannot bear so extended a meaning, some funeral banquet of the "apostles" assembled at the Council is alluded to: or else (remembering the use of skenos just above) "the lying in state in an Apostle's Church," in the capital: cf. above, "his joining the Apostolic band and his departure to Christ." [2109] Theodosius. [2110] It is only the Rabbis that make Lemuel, the author of the last chapter of Proverbs, the same as Solomon: Grotius identifies him with Hezekiah. Some German commentators regard him as the chief of an Arab tribe, on the borders of Palestine, and brother of Agur, author of ch. xxx. But the suggestion of Eichhorn and Ewald is the more probable, that Lemuel is an ideal name signifying "for God," the true King who leads a life consecrated to Jehovah. [2111] Prov. xxxi. 6. Just above pros hemas is the reading of Krabinger's mss. and of the Paris Editt.: Sifanus and Ducæus have rendered humas. [2112] S. Gregory has misapplied both this passage from Ps. civ. 15 and the previous one from Prov. xxxi. 6. An attentive consideration of them shows that they do not lend themselves to the use he has made of them. [2113] Zorotero. For the comparative see Lobeck, Ad Phrynich. p. 146: meizotero is the common faulty reading. These words are joined closely to what precedes in the mss. Then, in what follows, "the unstinted goblets of the word," pneumatikou is rightly omitted before logou: "and gladness" (kai agalliasis) is rightly added, as it is joined with euphrosune in Ps. xlv. 15; and by Gregory himself, In Diem Nat. Christ. (pp. 340 and 352), and In Bapt. Christi (p. 377).

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On the Baptism of Christ.

A Sermon for the Day of the Lights. [2114]

Now I recognize my own flock: to-day I behold the wonted figure of the Church, when, turning with aversion from the occupation even of the cares of the flesh, you come together in your undiminished numbers for the service of God--when the people crowds the house, coming within the sacred sanctuary, and when the multitude that can find no place within fills the space outside in the precincts like bees. For of them some are at their labours within, while others outside hum around the hive. So do, my children: and never abandon this zeal. For I confess that I feel a shepherd's affections, and I wish, when I am set upon this watch-tower, to see the flock gathered round about the mountain's foot: and when it so happens to me, I am filled with wonderful earnestness, and work with pleasure at my sermon, as the shepherds do at their rustic strains. But when things are otherwise, and you are straying in distant wanderings, as you did but lately, the last Lord's Day, I am much troubled, and glad to be silent; and I consider the question of flight from hence, and seek for the Carmel of the prophet Elijah, or for some rock without inhabitant; for men in depression naturally choose loneliness and solitude. But now, when I see you thronging here with all your families, I am reminded of the prophetic saying, which Isaiah proclaimed from afar off, addressing by anticipation the Church with her fair and numerous children:--"Who are these that fly as a cloud, and as doves with their young to me [2115] "? Yes, and he adds moreover this also, "The place is too strait for me; give place that I may dwell [2116] ." For these predictions the power of the Spirit made with reference to the populous Church of God, which was afterwards to fill the whole world from end to end of the earth.

The time, then, has come, and bears in its course the remembrance of holy mysteries, purifying man,--mysteries which purge out from soul and body even that sin which is hard to cleanse away, and which bring us back to that fairness of our first estate which God, the best of artificers, impressed upon us. Therefore it is that you, the initiated people, are gathered together; and you bring also that people who have not made trial of them, leading, like good fathers, by careful guidance, the uninitiated to the perfect reception of the faith. I for my part rejoice over both;--over you that are initiated, because you are enriched with a great gift: over you that are uninitiated, because you have a fair expectation of hope--remission of what is to be accounted for, release from bondage, close relation to God, free boldness of speech, and in place of servile subjection equality with the angels. For these things, and all that follow from them, the grace of Baptism secures and conveys to us. Therefore let us leave the other matters of the Scriptures for other occasions, and abide by the topic set before us, offering, as far as we may, the gifts that are proper and fitting for the feast: for each festival demands its own treatment. So we welcome a marriage with wedding songs; for mourning we bring the due offering with funeral strains; in times of business we speak seriously, at times of festivity we relax the concentration and strain of our minds; but each time we keep free from disturbance by things that are alien to its character.

Christ, then, was born as it were a few days ago--He Whose generation was before all things, sensible and intellectual. To-day He is baptized by John that He might cleanse him who was defiled, that He might bring the Spirit from above, and exalt man to heaven, that he who had fallen might be raised up and he who had cast him down might be put to shame. And marvel not if God showed so great earnestness in our cause: for it was with care on the part of him who did us wrong that the plot was laid against us; it is with forethought on the part of our Maker that we are saved. And he, that evil charmer, framing his new device of sin against our race, drew along his serpent train, a disguise worthy of his own intent, entering in his impurity into what was like himself,--dwelling, earthly and mundane as he was in will, in that creeping thing. But Christ, the repairer of his evil-doing, assumes manhood in its fulness, and saves man, and becomes the type and figure of us all, to sanctify the first-fruits of every action, and leave to His servants no doubt in their zeal for the tradition. Baptism, then, is a purification from sins, a remission of trespasses, a cause of renovation and regeneration. By regeneration, understand regeneration conceived in thought, not discerned by bodily sight. For we shall not, according to the Jew Nicodemus and his somewhat dull intelligence, change the old man into a child, nor shall we form anew him who is wrinkled and gray-headed to tenderness and youth, if we bring back the man again into his mother's womb: but we do bring back, by royal grace, him who bears the scars of sin, and has grown old in evil habits, to the innocence of the babe. For as the child new-born is free from accusations and from penalties, so too the child of regeneration has nothing for which to answer, being released by royal bounty from accountability [2117] . And this gift it is not the water that bestows (for in that case it were a thing more exalted than all creation), but the command of God, and the visitation of the Spirit that comes sacramentally to set us free. But water serves to express the cleansing. For since we are wont by washing in water to render our body clean when it is soiled by dirt or mud, we therefore apply it also in the sacramental action, and display the spiritual brightness by that which is subject to our senses. Let us however, if it seems well, persevere in enquiring more fully and more minutely concerning Baptism, starting, as from the fountain-head, from the Scriptural declaration, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God [2118] ." Why are both named, and why is not the Spirit alone accounted sufficient for the completion of Baptism? Man, as we know full well, is compound, not simple: and therefore the cognate and similar medicines are assigned for healing to him who is twofold and conglomerate:--for his visible body, water, the sensible element,--for his soul, which we cannot see, the Spirit invisible, invoked by faith, present unspeakably. For "the Spirit breathes where He wills, and thou hearest His voice, but canst not tell whence He cometh or whither He goeth [2119] ." He blesses the body that is baptized, and the water that baptizes. Despise not, therefore, the Divine laver, nor think lightly of it, as a common thing, on account of the use of water. For the power that operates is mighty, and wonderful are the things that are wrought thereby. For this holy altar, too, by which I stand, is stone, ordinary in its nature, nowise different from the other slabs of stone that build our houses and adorn our pavements; but seeing that it was consecrated to the service of God, and received the benediction, it is a holy table, an altar undefiled, no longer touched by the hands of all, but of the priests alone, and that with reverence. The bread again is at first [2120] common bread, but when the sacramental action consecrates it, it is called, and becomes, the Body of Christ. So with the sacramental oil; so with the wine: though before the benediction they are of little value, each of them, after the sanctification bestowed by the Spirit, has its several operation. The same power of the word, again, also makes the priest venerable and honourable, separated, by the new blessing bestowed upon him, from his community with the mass of men. While but yesterday he was one of the mass, one of the people, he is suddenly rendered a guide, a president, a teacher of righteousness, an instructor in hidden mysteries; and this he does [2121] without being at all changed in body or in form; but, while continuing to be in all appearance the man he was before, being, by some unseen power and grace, transformed in respect of his unseen soul to the higher condition. And so there are many things, which if you consider you will see that their appearance is contemptible, but the things they accomplish are mighty: and this is especially the case when you collect from the ancient history [2122] instances cognate and similar to the subject of our inquiry. The rod of Moses was a hazel wand. And what is that, but common wood that every hand cuts and carries, and fashions to what use it chooses, and casts as it will into the fire? But when God was pleased to accomplish by that rod those wonders, lofty, and passing the power of language to express, the wood was changed into a serpent. And again, at another time, he smote the waters, and now made the water blood, now made to issue forth a countless brood of frogs: and again he divided the sea, severed to its depths without flowing together again. Likewise the mantle of one of the prophets, though it was but a goat's skin, made Elisha renowned in the whole world. And the wood of the Cross is of saving efficacy [2123] for all men, though it is, as I am informed, a piece of a poor tree, less valuable than most trees are. So a bramble bush showed to Moses the manifestation of the presence of God: so the remains of Elisha raised a dead man to life; so clay gave sight to him that was blind from the womb. And all these things, though they were matter without soul or sense, were made the means for the performance of the great marvels wrought by them, when they received the power of God. Now by a similar train of reasoning, water also, though it is nothing else than water, renews the man to spiritual regeneration [2124] , when the grace from above hallows it. And if any one answers me again by raising a difficulty, with his questions and doubts, continually asking and inquiring how water and the sacramental act that is performed therein regenerate, I most justly reply to him, "Show me the mode of that generation which is after the flesh, and I will explain to you the power of regeneration in the soul." You will say perhaps, by way of giving an account of the matter, "It is the cause of the seed which makes the man." Learn then from us in return, that hallowed water cleanses and illuminates the man. And if you again object to me your "How?" I shall more vehemently cry in answer, "How does the fluid and formless substance become a man?" and so the argument as it advances will be exercised on everything through all creation. How does heaven exist? how earth? how sea? how every single thing? For everywhere men's reasoning, perplexed in the attempt at discovery, falls back upon this syllable "how," as those who cannot walk fall back upon a seat. To speak concisely, everywhere the power of God and His operation are incomprehensible and incapable of being reduced to rule, easily producing whatever He wills, while concealing from us the minute knowledge of His operation. Hence also the blessed David, applying his mind to the magnificence of creation, and filled with perplexed wonder in his soul, spake that verse which is sung by all, "O Lord, how manifold are Thy works: in wisdom hast Thou made them all [2125] ." The wisdom he perceived: but the art of the wisdom he could not discover. Let us then leave the task of searching into what is beyond human power, and seek rather that which shows signs of being partly within our comprehension:--what is the reason why the cleansing is effected by water? and to what purpose are the three immersions received? That which the fathers taught, and which our mind has received and assented to, is as follows:--We recognize four elements, of which the world is composed, which every one knows even if their names are not spoken; but if it is well, for the sake of the more simple, to tell you their names, they are fire and air, earth and water. Now our God and Saviour, in fulfilling the Dispensation for our sakes, went beneath the fourth of these, the earth, that He might raise up life from thence. And we in receiving Baptism, in imitation of our Lord and Teacher and Guide, are not indeed buried in the earth (for this is the shelter of the body that is entirely dead, covering the infirmity and decay of our nature), but coming to the element akin to earth, to water, we conceal ourselves in that as the Saviour did in the earth: and by doing this thrice we represent for ourselves that grace of the Resurrection which was wrought in three days: and this we do, not receiving the sacrament in silence, but while there are spoken over us the Names of the Three Sacred Persons on Whom we believed, in Whom we also hope, from Whom comes to us both the fact of our present and the fact of our future existence. It may be thou art offended, thou who contendest boldly against the glory of the Spirit, and that thou grudgest to the Spirit that veneration wherewith He is reverenced by the godly. Leave off contending with me: resist, if thou canst, those words of the Lord which gave to men the rule of the Baptismal invocation. What says the Lord's command? "Baptizing them in the Name of the Father and of the Son and of the Holy Ghost [2126] ." How in the Name of the Father? Because He is the primal cause of all things. How in the Name of the Son? Because He is the Maker of the Creation. How in the Name of the Holy Ghost? Because He is the power perfecting all. We bow ourselves therefore before the Father, that we may be sanctified: before the Son also we bow, that the same end may be fulfilled: we bow also before the Holy Ghost, that we may be made what He is in fact and in Name. There is not a distinction in the sanctification, in the sense that the Father sanctifies more, the Son less, the Holy Spirit in a less degree than the other Two. Why then dost thou divide the Three Persons into fragments of different natures, and make Three Gods, unlike one to another, whilst from all thou dost receive one and the same grace?

As, however, examples always render an argument more vivid to the hearers, I propose to instruct the mind of the blasphemers by an illustration, explaining, by means of earthly and lowly matters, those matters which are great, and invisible to the senses. If it befel thee to be enduring the misfortune of captivity among enemies, to be in bondage and in misery, to be groaning for that ancient freedom which thou once hadst--and if all at once three men, who were notable men and citizens in the country of thy tyrannical masters, set thee free from the constraint that lay upon thee, giving thy ransom equally, and dividing the charges of the money in equal shares among themselves, wouldst thou not then, meeting with this favour, look upon the three alike as benefactors, and make repayment of the ransom to them in equal shares, as the trouble and the cost on thy behalf was common to them all--if, that is, thou wert a fair judge of the benefit done to thee? This we may see, so far as illustration goes [2127] , for our aim at present is not to render a strict account of the Faith. Let us return to the present season, and to the subject it sets before us.

I find that not only do the Gospels, written after the Crucifixion, proclaim the grace of Baptism, but, even before the Incarnation of our Lord, the ancient Scripture everywhere prefigured the likeness of our regeneration; not clearly manifesting its form, but fore-showing, in dark sayings, the love of God to man. And as the Lamb was proclaimed by anticipation, and the Cross was foretold by anticipation, so, too, was Baptism shown forth by action and by word. Let us recall its types to those who love good thoughts--for the festival season of necessity demands their recollection.

Hagar, the handmaid of Abraham (whom Paul treats allegorically in reasoning with the Galatians [2128] ), being sent forth from her master's house by the anger of Sarah--for a servant suspected in regard to her master is a hard thing for lawful wives to bear--was wandering in desolation to a desolate land with her babe Ishmael at her breast. And when she was in straits for the needs of life, and was herself nigh unto death, and her child yet more sore for the water in the skin was spent (since it was not possible that the Synagogue, she who once dwelt among the figures of the perennial Fountain, should have all that was needed to support life), an angel unexpectedly appears, and shows her a well of living water, and drawing thence, she saves Ishmael. Behold, then, a sacramental type: how from the very first it is by the means of living water that salvation comes to him that was perishing--water that was not before, but was given as a boon by an angel's means. Again, at a later time, Isaac--the same for whose sake Ishmael was driven with his mother from his father's home--was to be wedded. Abraham's servant is sent to make the match, so as to secure a bride for his master, and finds Rebekah at the well: and a marriage that was to produce the race of Christ had its beginning and its first covenant in water [2129] . Yes, and Isaac himself also, when he was ruling his flocks, digged wells at all parts of the desert, which the aliens stopped and filled up [2130] , for a type of all those impious men of later days who hindered the grace of Baptism, and talked loudly in their struggle against the truth. Yet the martyrs and the priests overcame them by digging the wells, and the gift of Baptism over-flowed the whole world. According to the same force of the text, Jacob also, hastening to seek a bride, met Rachel unexpectedly at the well. And a great stone lay upon the well, which a multitude of shepherds were wont to roll away when they came together, and then gave water to themselves and to their flocks. But Jacob alone rolls away the stone, and waters the flocks of his spouse [2131] . The thing is, I think, a dark saying, a shadow of what should come. For what is the stone that is laid but Christ Himself? for of Him Isaiah says, "And I will lay in the foundations of Sion a costly stone, precious, elect [2132] :" and Daniel likewise, "A stone was cut out without hands [2133] ," that is, Christ was born without a man. For as it is a new and marvellous thing that a stone should be cut out of the rock without a hewer or stone-cutting tools, so it is a thing beyond all wonder that an offspring should appear from an unwedded Virgin. There was lying, then, upon the well the spiritual [2134] stone, Christ, concealing in the deep and in mystery the laver of regeneration which needed much time--as it were a long rope--to bring it to light. And none rolled away the stone save Israel, who is mind seeing God. But he both draws up the water and gives drink to the sheep of Rachel; that is, he reveals the hidden mystery, and gives living water to the flock of the Church. Add to this also the history of the three rods of Jacob [2135] . For from the time when the three rods were laid by the well, Laban the polytheist thenceforth became poor, and Jacob became rich and wealthy in herds. Now let Laban be interpreted of the devil, and Jacob of Christ. For after the institution of Baptism Christ took away all the flock of Satan and Himself grew rich. Again, the great Moses, when he was a goodly child, and yet at the breast, falling under the general and cruel decree which the hard-hearted Pharaoh made against the men-children, was exposed on the banks of the river--not naked, but laid in an ark, for it was fitting that the Law should typically be enclosed in a coffer [2136] . And he was laid near the water; for the Law, and those daily sprinklings of the Hebrews which were a little later to be made plain in the perfect and marvellous Baptism, are near to grace. Again, according to the view of the inspired Paul [2137] , the people itself, by passing through the Red Sea, proclaimed the good tidings of salvation by water. The people passed over, and the Egyptian king with his host was engulfed, and by these actions this Sacrament was foretold. For even now, whensoever the people is in the water of regeneration, fleeing from Egypt, from the burden of sin, it is set free and saved; but the devil with his own servants (I mean, of course, the spirits of evil), is choked with grief, and perishes, deeming the salvation of men to be his own misfortune.

Even these instances might be enough to confirm our present position; but the lover of good thoughts must yet not neglect what follows. The people of the Hebrews, as we learn, after many sufferings, and after accomplishing their weary course in the desert, did not enter the land of promise until it had first been brought, with Joshua for its guide and the pilot of its life, to the passage of the Jordan [2138] . But it is clear that Joshua also, who set up the twelve stones in the stream [2139] , was anticipating the coming of the twelve disciples, the ministers of Baptism. Again, that marvellous sacrifice of the old Tishbite [2140] , that passes all human understanding, what else does it do but prefigure in action the Faith in the Father, the Son, and the Holy Ghost, and redemption? For when all the people of the Hebrews had trodden underfoot the religion of their fathers, and fallen into the error of polytheism, and their king Ahab was deluded by idolatry, with Jezebel, of ill-omened name, as the wicked partner of his life, and the vile prompter of his impiety, the prophet, filled with the grace of the Spirit, coming to a meeting with Ahab, withstood the priests of Baal in a marvellous and wondrous contest in the sight of the king and all the people; and by proposing to them the task of sacrificing the bullock without fire, he displayed them in a ridiculous and wretched plight, vainly praying and crying aloud to gods that were not. At last, himself invoking his own and the true God, he accomplished the test proposed with further exaggerations and additions. For he did not simply by prayer bring down the fire from heaven upon the wood when it was dry, but exhorted and enjoined the attendants to bring abundance of water. And when he had thrice poured out the barrels upon the cleft wood, he kindled at his prayer the fire from out of the water, that by the contrariety of the elements, so concurring in friendly cooperation, he might show with superabundant force the power of his own God. Now herein, by that wondrous sacrifice, Elijah clearly proclaimed to us the sacramental rite of Baptism that should afterwards be instituted. For the fire was kindled by water thrice poured upon it, so that it is clearly shown that where the mystic water is, there is the kindling, warm, and fiery Spirit, that burns up the ungodly, and illuminates the faithful. Yes, and yet again his disciple Elisha, when Naaman the Syrian, who was diseased with leprosy, had come to him as a suppliant, cleanses the sick man by washing him in Jordan [2141] , clearly indicating what should come, both by the use of water generally, and by the dipping in the river in particular. For Jordan alone of rivers, receiving in itself the first-fruits of sanctification and benediction, conveyed in its channel to the whole world, as it were from some fount in the type afforded by itself, the grace of Baptism. These then are indications in deed and act of regeneration by Baptism. Let us for the rest consider the prophecies of it in words and language. Isaiah cried saying, "Wash you, make you clean, put away evil from your souls [2142] ;" and David, "Draw nigh to Him and be enlightened, and your faces shall not be ashamed [2143] ." And Ezekiel, writing more clearly and plainly than them both, says, "And I will sprinkle clean water upon you, and ye shall be cleansed: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I give you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh, and my Spirit will I put within you [2144] ." Most manifestly also does Zechariah prophesy of Joshua [2145] , who was clothed with the filthy garment (to wit, the flesh of a servant, even ours), and stripping him of his ill-favoured raiment adorns him with the clean and fair apparel; teaching us by the figurative illustration that verily in the Baptism of Jesus [2146] all we, putting off our sins like some poor and patched garment, are clothed in the holy and most fair garment of regeneration. And where shall we place that oracle of Isaiah, which cries to the wilderness, "Be glad, O thirsty wilderness: let the desert rejoice and blossom as a lily: and the desolate places of Jordan shall blossom and shall rejoice [2147] "? For it is clear that it is not to places without soul or sense that he proclaims the good tidings of joy: but he speaks, by the figure of the desert, of the soul that is parched and unadorned, even as David also, when he says, "My soul is unto Thee as a thirsty land [2148] ," and, "My soul is athirst for the mighty, for the living God [2149] ." So again the Lord says in the Gospels, "If any man thirst, let him come unto Me and drink [2150] ;" and to the woman of Samaria, "Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst [2151] ." And "the excellency of Carmel" [2152] is given to the soul that bears the likeness to the desert, that is, the grace bestowed through the Spirit. For since Elijah dwelt in Carmel, and the mountain became famous and renowned by the virtue of him who dwelt there, and since moreover John the Baptist, illustrious in the spirit of Elijah, sanctified the Jordan, therefore the prophet foretold that "the excellency of Carmel" should be given to the river. And "the glory of Lebanon [2153] ," from the similitude of its lofty trees, he transfers to the river. For as great Lebanon presents a sufficient cause of wonder in the very trees which it brings forth and nourishes, so is the Jordan glorified by regenerating men and planting them in the Paradise of God: and of them, as the words of the Psalmist say, ever blooming and bearing the foliage of virtues, "the leaf shall not wither [2154] ," and God shall be glad, receiving their fruit in due season, rejoicing, like a good planter, in his own works. And the inspired David, foretelling also the voice which the Father uttered from heaven upon the Son at His Baptism, that He might lead the hearers, who till then had looked upon that low estate of His Humanity which was perceptible by their senses, to the dignity of nature that belongs to the Godhead, wrote in his book that passage, "The voice of the Lord is upon the waters, the voice of the Lord in majesty [2155] ." But here we must make an end of the testimonies from the Divine Scriptures: for the discourse would extend to an infinite length if one should seek to select every passage in detail, and set them forth in a single book.

But do ye all, as many as are made glad, by the gift of regeneration, and make your boast of that saving renewal, show me, after the sacramental grace, the change in your ways that should follow it, and make known by the purity of your conversation the difference effected by your transformation for the better. For of those things which are before our eyes nothing is altered: the characteristics of the body remain unchanged, and the mould of the visible nature is nowise different. But there is certainly need of some manifest proof, by which we may recognize the new-born man, discerning by clear tokens the new from the old. And these I think are to be found in the intentional motions of the soul, whereby it separates itself from its old customary life, and enters on a newer way of conversation, and will clearly teach those acquainted with it that it has become something different from its former self, bearing in it no token by which the old self was recognized. This, if you be persuaded by me, and keep my words as a law, is the mode of the transformation. The man that was before Baptism was wanton, covetous, grasping at the goods of others, a reviler, a liar, a slanderer, and all that is kindred with these things, and consequent from them. Let him now become orderly, sober, content with his own possessions, and imparting from them to those in poverty, truthful, courteous, affable--in a word, following every laudable course of conduct. For as darkness is dispelled by light, and black disappears as whiteness is spread over it, so the old man also disappears when adorned with the works of righteousness. Thou seest how Zacchæus also by the change of his life slew the publican, making fourfold restitution to those whom he had unjustly damaged, and the rest he divided with the poor--the treasure which he had before got by ill means from the poor whom he oppressed. The Evangelist Matthew, another publican, of the same business with Zacchæus, at once after his call changed his life as if it had been a mask. Paul was a persecutor, but after the grace bestowed on him an Apostle, bearing the weight of his fetters for Christ's sake, as an act of amends and repentance for those unjust bonds which he once received from the Law, and bore for use against the Gospel. Such ought you to be in your regeneration: so ought you to blot out your habits that tend to sin; so ought the sons of God to have their conversation: for after the grace bestowed we are called His children. And therefore we ought narrowly to scrutinize our Father's characteristics, that by fashioning and framing ourselves to the likeness of our Father, we may appear true children of Him Who calls us to the adoption according to grace. For the bastard and the supposititious son, who belies his father's nobility in his deeds, is a sad reproach. Therefore also, methinks, it is that the Lord Himself, laying down for us in the Gospels the rules of our life, uses these words to His disciples, "Do good to them that hate you, pray for them that despitefully use you and persecute you; that ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust [2156] ." For then He says they are sons when in their own modes of thought they are fashioned in loving kindness towards their kindred, after the likeness of the Father's goodness.

Therefore, also, it is that after the dignity of adoption the devil plots more vehemently against us, pining away with envious glance, when he beholds the beauty of the new-born man, earnestly tending towards that heavenly city, from which he fell: and he raises up against us fiery temptations, seeking earnestly to despoil us of that second adornment, as he did of our former array. But when we are aware of his attacks, we ought to repeat to ourselves the apostolic words, "As many of us as were baptized into Christ were baptized into His death [2157] ." Now if we have been conformed to His death, sin henceforth in us is surely a corpse, pierced through by the javelin of Baptism, as that fornicator was thrust through by the zealous Phinehas [2158] . Flee therefore from us, ill-omened one! for it is a corpse thou seekest to despoil, one long ago joined to thee, one who long since lost his senses for pleasures. A corpse is not enamoured of bodies, a corpse is not captivated by wealth, a corpse slanders not, a corpse lies not, snatches not at what is not its own, reviles not those who encounter it. My way of living is regulated for another life: I have learnt to despise the things that are in the world, to pass by the things of earth, to hasten to the things of heaven, even as Paul expressly testifies, that the world is crucified to him, and he to the world [2159] . These are the words of a soul truly regenerated: these are the utterances of the newly-baptized man, who remembers his own profession, which he made to God when the sacrament was administered to him, promising that he would despise for the sake of love towards Him all torment and all pleasure alike.

And now we have spoken sufficiently for the holy subject of the day, which the circling year brings to us at appointed periods. We shall do well in what remains to end our discourse by turning it to the loving Giver of so great a boon, offering to Him a few words as the requital of great things. For Thou verily, O Lord, art the pure and eternal fount of goodness, Who didst justly turn away from us, and in loving kindness didst have mercy upon us. Thou didst hate, and wert reconciled; Thou didst curse, and didst bless; Thou didst banish us from Paradise, and didst recall us; Thou didst strip off the fig-tree leaves, an unseemly covering, and put upon us a costly garment; Thou didst open the prison, and didst release the condemned; Thou didst sprinkle us with clean water, and cleanse us from our filthiness. No longer shall Adam be confounded when called by Thee, nor hide himself, convicted by his conscience, cowering in the thicket of Paradise. Nor shall the flaming sword encircle Paradise around, and make the entrance inaccessible to those that draw near; but all is turned to joy for us that were the heirs of sin: Paradise, yea, heaven itself may be trodden by man: and the creation, in the world and above the world, that once was at variance with itself, is knit together in friendship: and we men are made to join in the angels' song, offering the worship of their praise to God. For all these things then let us sing to God that hymn of joy, which lips touched by the Spirit long ago sang loudly: "Let my soul be joyful in the Lord: for He hath clothed me with a garment of salvation, and hath put upon me a robe of gladness: as on a bridegroom He hath set a mitre upon me, and as a bride hath He adorned me with fair array [2160] ." And verily the Adorner of the bride is Christ, Who is, and was, and shall be, blessed now and for evermore. Amen.


Footnotes

[2114] That is, for the Festival of the Epiphany or Theophany, when the Eastern Church commemorates especially the Baptism of our Lord. [2115] Is. lx. 8 (LXX.). [2116] Is. xlix. 20. [2117] The language of this passage, if strictly taken, seems to imply a denial of original sin; but it is perhaps not intended to be so understood. [2118] S. John iii. 3 [2119] S. John iii. 8 [2120] Or "up to a certain point of time." [2121] That is, "these functions he fulfils." [2122] i.e.from the Old Testament Scriptures. [2123] The reference appears to be not to the Cross as the instrument of that Death which was of saving efficacy, but to miraculous cures, real or reputed, effected by means of the actual wood of the Cross. The argument seems to require that we should understand the Cross itself, and not only the sacrifice offered upon it, to be the means of producing wondrous effects: and the grammatical construction favours this view. S. Cyril of Jerusalem mentions the extensive distribution of fragments of the Cross (Cat. x. 19), but this is probably one of the earliest references to miracles worked by their means. [2124] i.e.regeneration perceived by the mind (noeten) as distinct from any regeneration of which the senses could take cognizance. [2125] Ps. civ. 24. The Psalm is the prefatory Psalm at Vespers in the present service of the Eastern Church. S. Gregory seems to indicate some such daily use in his own time. [2126] S. Matt. xxviii. 19. [2127] The meaning of this clause may be, either that Gregory does not propose to follow this point out, as the subject of his discourse is Baptism, not the doctrine of the Trinity; or, that the example he has given is not to be so pressed as to imply tritheism, being merely an illustration of moral obligation, not a parallel from which anything is to be inferred as to the exact relation between the Three Persons. [2128] Cf. Gal. iv. 22, &c. See Gen. xxi [2129] See Gen. xxiv [2130] See Gen. xxvi. 15, sqq. [2131] See Gen. xxix [2132] Is. xxviii. 16 (not exactly from LXX.). [2133] Cf. Dan. ii. 45 [2134] noetos. [2135] Cf. Gen. xxx. 37, sqq. [2136] Cf. Ex. ii [2137] Cf. 1 Cor. x. 1, 2; and see Ex. xiv [2138] See Josh. iii [2139] See Josh. iv [2140] See 1 Kings xviii. [2141] See 2 Kings v [2142] Is. i. 16 (LXX.). [2143] Ps. xxxiv. 5 (LXX.). [2144] Ez. xxxvi. 25-27 (not exactly as LXX.). [2145] Cf. Zech. iii. 3. It is to be remembered, of course, that the form of the name in the Septuagint is not Joshua but Jesus. [2146] If "the Baptism of Jesus" here means (as seems most likely) the Baptism of our Lord by S. John, not the Baptism instituted by our Lord, then we are apparently intended to understand that our Lord, summing up humanity in Himself, represented by His Baptism that of all who should thereafter be baptized. [2147] Is. xxxv. 1, 2 (LXX.). [2148] Ps. cxliii. 6 (LXX.). [2149] Ps. xlii. 2 (not as LXX.). [2150] S. John vii. 37 [2151] S. John iv. 13, 14. [2152] Is. xxxv. 2. [2153] Is. xxxv. 2. [2154] Ps. i. 4. [2155] Ps. xxix. 3, 4 (LXX.). [2156] S. Matt. v. 44 [2157] Rom. vi. 3. [2158] Num. xxv. 7, 8. [2159] Cf. Gal. vi. 14 [2160] Is. lxi. 10 (not exactly from LXX.).


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