John 3:5
Little children who go to their teachers every day receive their lessons and repeat them, and they never stop this kind of learning. Sometimes they even work through the nights as well as the days, and they are forced to do this for things that are perishable and temporary. Now we do not ask you who are adults to work as hard as you require of your children. We do not urge you to listen to our words every day, but only two days each week, and only for a short part of the day, so that your task may be easy. For the same reason, we also divide what is written in Scripture into small portions for you, so that you can easily receive it and store it in the storehouses of your minds. Take enough care to remember it all so that you can accurately repeat it to others yourselves, unless someone is sleepy, dull, and lazier than a little child.
1. Little children who go daily to their teachers receive their lessons, and repeat them, and never cease from this kind of acquisition, but sometimes employ nights as well as days, and this they are compelled to do for perishable and transient things. Now we do not ask of you who have come to age such toil as you require of your children; for not every day, but two days only in the week do we exhort you to hearken to our words, and only for a short portion of the day, that your task may be an easy one. For the same reason also we divide to you in small portions what is written in Scripture, that you may be able easily to receive and lay them up in the storehouses of your minds, and take such pains to remember them all, as to be able exactly to repeat them to others yourselves, unless any one be sleepy, and dull, and more idle than a little child.
Let us now pay attention to what follows from what was said before. When Nicodemus fell into error and twisted Christ's words to mean earthly birth, saying that it was not possible for an old man to be born again, notice how Christ in His answer reveals the manner of this Birth more clearly. Even though this explanation still presented difficulty for the carnal inquirer, it was able to lift the hearer from his low understanding of it. What does He say? "Verily I say unto you, Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." What He is declaring is this: You say it is impossible, but I say it is so absolutely possible that it is necessary, and that it is not even possible to be saved otherwise. God has made necessary things exceedingly easy as well. The earthly birth that comes according to the flesh is of the dust, and therefore heaven is closed against it, for what does earth have in common with heaven? But that other birth, which is of the Spirit, easily opens the gates above to us. Listen, all of you who are not yet illuminated: shudder, groan! The threat is fearful, the sentence is fearful. It is not possible, He says, for one not born of water and the Spirit to enter into the Kingdom of heaven, because such a person wears the garment of death, of cursing, of perdition. He has not yet received his Lord's sign, he is a stranger and an alien, he does not have the royal password. "Except," He says, "a man be born of water and of the Spirit, he cannot enter into the Kingdom of heaven."
Let us now attend to the sequel of what has been before said. When Nicodemus fell into error and wrested the words of Christ to the earthly birth, and said that it was not possible for an old man to be born again, observe how Christ in answer more clearly reveals the manner of the Birth, which even thus had difficulty for the carnal enquirer, yet still was able to raise the hearer from his low opinion of it. What says He? Verily I say unto you, Unless a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. What He declares is this: You say that it is impossible, I say that it is so absolutely possible as to be necessary, and that it is not even possible otherwise to be saved. For necessary things God has made exceedingly easy also. The earthly birth which is according to the flesh, is of the dust, and therefore heaven is walled against it, for what has earth in common with heaven? But that other, which is of the Spirit, easily unfolds to us the arches above. Hear, you as many as are unilluminated, shudder, groan, fearful is the threat, fearful the sentence. It is not (possible), He says, for one not born of water and the Spirit, to enter into the Kingdom of heaven; because he wears the raiment of death, of cursing, of perdition, he has not yet received his Lord's token, he is a stranger and an alien, he has not the royal watchword. Except, He says, a man be born of water and of the Spirit, he cannot enter into the Kingdom of heaven.
Yet even so, Nicodemus still did not understand. Nothing is worse than trying to analyze spiritual matters through human reasoning. This is what prevented him from conceiving of anything sublime and great. This is why we are called faithful: so that by leaving behind the weakness of human reasoning, we may rise to the height of faith and entrust most of our blessings to her teaching. If Nicodemus had done this, he would not have thought the thing impossible. What does Christ do then? To draw him away from his earthly thinking and to show that He is not speaking of earthly birth, He says, "Unless a man be born of water and of the Spirit he cannot enter into the Kingdom of heaven." He spoke this because He wanted to draw Nicodemus to faith through the fear inspired by this warning, and to persuade him not to consider the thing impossible, and to work at moving him away from his assumption about physical birth. I mean another Birth, O Nicodemus. Why do you drag the saying down to earth? Why do you subject the matter to the laws of nature? This Birth is too exalted for such labor pains as those. It has nothing in common with you. It is indeed called "birth," but only the name is shared—in reality it is different. Remove yourself from what is common and familiar. I am bringing a different kind of childbirth into the world. I intend to have men generated in another way. I have come to bring a new manner of creation. I formed man from earth and water, but what was formed proved unprofitable—the vessel was twisted out of shape. I will no longer form them from earth and water, but from water and from the Spirit.
Yet even thus Nicodemus did not understand. Nothing is worse than to commit spiritual things to argument; it was this that would not allow him to suppose anything sublime and great. This is why we are called faithful, that having left the weakness of human reasonings below, we may ascend to the height of faith, and commit most of our blessings to her teaching; and if Nicodemus had done this, the thing would not have been thought by him impossible. What then does Christ? To lead him away from his groveling imagination, and to show that He speaks not of the earthly birth, He says, Unless a man be born of water and of the Spirit he cannot enter into the Kingdom of heaven. This He spoke, willing to draw him to the faith by the terror of the threat, and to persuade him not to deem the thing impossible, and taking pains to move him from his imagination as to the carnal birth. I mean, says He, another Birth, O Nicodemus. Why do you draw down the saying to earth? Why do you subject the matter to the necessity of nature? This Birth is too high for such pangs as these; it has nothing in common with you; it is indeed called 'birth,' but in name only has it anything in common, in reality it is different. Remove yourself from that which is common and familiar; a different kind of childbirth bring I into the world; in another manner will I have men to be generated: I have come to bring a new manner of Creation. I formed (man) of earth and water; but that which was formed was unprofitable, the vessel was wrenched awry; I will no more form them of earth and water, but 'of water' and 'of the Spirit.'
If anyone asks, "How does this happen through water?" I will also ask, "How did it happen from earth? How was the clay separated into different parts? How was the material uniform (it was only earth), yet the things made from it are various and of every kind?" Where do the bones, sinews, arteries, and veins come from? Where do the membranes, vessels of the organs, cartilages, tissues, liver, spleen, and heart come from? Where do the skin, blood, mucus, and bile come from? Where do such great powers and such varied colors come from? These do not belong to earth or clay. How does the earth, when it receives seeds, cause them to sprout, while the flesh receiving them wastes them? How does the earth nourish what is put into it, while the flesh is nourished by these things and does not nourish them? For instance, the earth receives water and makes it wine; the flesh often receives wine and changes it into water. How then is it clear that these things are formed of earth, when the physis of the earth is, according to what has been said, contrary to that of the body? I cannot discover this 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 and more spiritual than these. For just as the earth, which is soulless and motionless, was empowered 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.
And if any one asks, How of water? I also will ask, How of earth? How was the clay separated into different parts? How was the material uniform, (it was earth only,) and the things made from it, various and of every kind? Whence are the bones, and sinews, and arteries, and veins? Whence the membranes, and vessels of the organs, the cartilages, the tissues, the liver, spleen, and heart? Whence the skin, and blood, and mucus, and bile? Whence so great powers, whence such varied colors? These belong not to earth or clay. How does the earth, when it receives the seeds, cause them to shoot, while the flesh receiving them wastes them? How does the earth nourish what is put into it, while the flesh is nourished 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, 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 and more spiritual than these. For as the earth, which is soulless and motionless, was empowered 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.
Do not disbelieve these things just because you cannot see them. You do not see your own soul, yet you believe that you have a soul and that it is something distinct from the body.
2. Do not then disbelieve these things, because you see them not; thou dost not see your soul, and yet you believe that you have a soul, and that it is a something different besides the body.
But Christ did not lead him in by this example, but by another. He did not bring up the instance of the soul, even though it is incorporeal, because his hearer's disposition was still too dull. He sets before him another example, which has no connection with the density of solid bodies, yet does not reach as high as 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 just 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; now he becomes a quickening Spirit. But there is a great difference between the two. Soul does not give life to anyone other than the person in whom it exists; Spirit not only lives, but gives life to others also. For example, the Apostles even raised the dead. Then, man was formed last, when the creation had been completed; now, on the contrary, the new man is formed before the new creation—he is born first, and then the world is fashioned anew. And just as in the beginning He formed him complete, so He creates him complete now. Then He said, "Let us make for him a help," but here He said nothing of the kind. What other help does he need who has received the gift of the Spirit? What further need of assistance does he have who belongs to the Body of Christ? Then He made man in the image of God; now He has united him with God Himself. Then He commanded him to rule over the fishes and beasts; now He has exalted our first-fruits above the heavens. Then He gave him a garden for his dwelling; now He has 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 of this it is plain that the things accomplished belong to another and a better life, and to a condition having no end.
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, Genesis 2:7; 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 world is fashioned anew. 1 Corinthians 15:45 And as in the beginning He formed him entire, so He creates him entire now. Then He said, Let us make for him a help Genesis 2:18, Septuagint, but here He said nothing of the kind. What other help shall he need, who has received the gift of the Spirit? What further need of assistance has he, who belongs to the Body of Christ? Then He made man in the image of God, now He has united him with God Himself; then He bade him rule over the fishes and beasts, now He has exalted our first-fruits above the heavens; then He gave him a garden for his abode, now He has 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 it is plain, that the things accomplished belonged to another and a better life, and to a condition having no end.
The first creation, that of Adam, was from earth. The next, that of the woman, was from his rib. The next, that of Abel, was from seed. Yet we cannot fully understand any of these, nor prove the details by argument, even though they are of a very earthly nature. How then shall we be able to explain the unseen generation by Baptism, which is far more exalted than these, or to demand arguments for that strange and marvelous birth? 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 observing what takes place. The Father, the Son, and the Holy Spirit work all of it. Let us then believe the declaration of God, which is more trustworthy than actual seeing. Sight is often mistaken, but 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 does it say? That what is accomplished is a generation. If anyone asks how, stop his mouth with the declaration of God, which is the strongest and clearest proof. If anyone asks why water is included, let us also in return ask why earth was used at the beginning in the creation of man, for it is quite plain to everyone that it was possible for God to make man without earth. Do not be overly curious.
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 any one of these, nor prove the circumstances by argument, though they are of a most earthly nature; how then shall we be able to give account of the unseen generation by Baptism, which is far more exalted than these, or to require arguments for that strange and marvelous Birth? 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, works 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 declaration of God, 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 water is absolutely and indispensably necessary, you can learn in this way. On one occasion, when the Spirit had descended before the water was applied, the Apostle did not stop 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 10:47
That the need of water is absolute and indispensable, 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 10:47
What then is the use of the water? I will explain this to you later, when I reveal the hidden mystery. There are also other points of mystical teaching connected with this matter, but for now I will mention one out of many. What is this one? In Baptism the pledges of our covenant with God are fulfilled: burial and death, resurrection and life, and these all take place 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 place. Just as it is easy for us to dip and 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 three times, so that you may learn that the power of the Father, the Son, and the Holy Spirit fulfills 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" (Romans 6:4-6). And not only is Baptism called a cross, but the cross is also called Baptism. "With the Baptism," says Christ, "that I am baptized with shall you be baptized" (Mark 10:39), and, "I have a Baptism to be baptized with" (Luke 12:50), which you know not. For just 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 waited the three days for the dispensation of a certain mystery.
What then is the use of the water? This too I will tell you hereafter, when I reveal to you the hidden mystery. There are also other points of mystical teaching connected with the matter, but for the present I will mention to you one out of many. What is this one? In Baptism are fulfilled the pledges of our covenant 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 fulfills 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. Romans 6:4-6 And not only is Baptism called a cross, but the cross is called Baptism. With the Baptism, says Christ, that I am baptized withal shall you be baptized Mark 10:39: and, I have a Baptism to be baptized with Luke 12:50 (which you 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.
Let us who have been considered worthy of such mysteries live a life worthy of the Gift—that is, a most excellent way of life. And you who have not yet been considered worthy should do everything you can to become so, so that we may be one body, so that we may be brothers and sisters. For as long as we are divided in this respect, even if someone is a father, son, brother, or anything else, he is not a true relative, since he is cut off from that relationship which comes from above. What good does it do to be bound by earthly family ties if we are not joined by spiritual ones? What good is earthly kinship if we are going to be strangers in heaven? For the Catechumen is a stranger to the Faithful. He does not have the same Head, he does not have the same Father, he does not have the same City, or Food, or Clothing, or Table, or House—everything is different. For the former, all these things are on earth; for the latter, all are in heaven. One has Christ as his King, the other has sin and the devil. The food of one is Christ, of the other is food that decays and perishes. One has worms' work for his clothing, the other has the Lord of angels. Heaven is the city of one, earth of the other. Since we have nothing in common, tell me, in what shall we have fellowship? Did we endure the same birth pains? Did we come from the same womb? This has nothing to do with that most perfect relationship. Let us then make every effort to become citizens of the city which is above. How long do we linger at the border when we ought to reclaim our ancient homeland? We risk no small danger. For if it should happen (which God forbid) that through the sudden arrival of death we depart from here uninitiated, even if we have countless virtues, our portion will be nothing other than hell, and the venomous worm, and unquenchable fire, and unbreakable bonds. But may God grant that none of those who hear these words experience that punishment! And this will happen if, having been considered worthy of the sacred mysteries, we build upon that foundation gold, silver, and precious stones. For then after our departure from here we will be able to appear in that place rich, when we do not leave our riches here but transport them to secure treasuries by the hands of the poor, when we lend to Christ. We have many debts there, not of money but of sins. Let us then lend Him our riches, so that we may receive pardon for our sins, for He is the one who judges. Let us not neglect Him here when He hungers, so that He may continually feed us there. Let us clothe Him here, so that He does not leave us bare of the salvation which comes from Him. If we give Him drink here, we will not say with the rich man, "Send Lazarus, that with the tip of his finger he may drop water on my burning tongue." If we receive Him into our house here, there He will prepare many dwellings for us. If we go to Him in prison, He too will free us from our bonds. If we take Him in when He is a stranger, He will not allow us to be strangers to the Kingdom of heaven, but will give us a place in the City which is above. If we visit Him when He is sick, He also will quickly deliver us from our illnesses.
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 anything else, he is no true kinsman, as being cut off from that relationship which is from above. What advantages it to be bound by the ties of 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 has not the same Head, he has not the same Father, he has 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 for his King; the other, sin and the devil; the food of one is Christ, of the other, that meat which decays and perishes; one has worms' work for his raiment, the other the Lord of angels; heaven is the city of one, earth of the other. Since then we have nothing in common, in what, tell me, shall we hold communion? Did we remove the same pangs, did we come forth from the same womb? This has nothing to do with that most perfect relationship. Let us then give diligence that we may become citizens of the city which is above. How long do we tarry over the border, when we ought to reclaim our ancient country? We risk no common danger; for if it should come to pass, (which God forbid!) that through the sudden arrival of death we depart hence uninitiated, though we have ten thousand virtues, our portion will be no other than hell, and the venomous worm, and fire unquenchable, and bonds indissoluble. But God grant that none of those who hear these words experience that punishment! And this will be, if having been deemed worthy of the sacred mysteries, we build upon that foundation gold, and silver, and precious stones; for so after our departure hence we shall be able to appear in that place rich, when we leave not our riches here, but transport them to inviolable treasuries by the hands of the poor, when we lend to Christ. Many are our debts there, not of money, but of sins; let us then lend Him our riches, that we may receive pardon for our sins; for He it is that judges. Let us not neglect Him here when He hungers, that He may ever feed us there. Here let us clothe Him, that He leave us not bare of the safety which is from Him. If here we give Him drink, we shall not with the rich man say, Send Lazarus, that with the tip of his finger he may drop water on my broiling tongue. If here we receive Him into our house, there He will prepare many mansions for us; if we go to Him in prison, He too will free us from our bonds; if we take Him in when He is a stranger, He will not suffer us to be strangers to the Kingdom of heaven, but will give us a portion in the City which is above; if we visit Him when He is sick, He also will quickly deliver us from our infirmities.
Since we are receiving great things even though we give only a little, let us still give that little so we may gain the great. While it is still time, let us sow so that we may reap. When the winter overtakes us, when the sea is no longer navigable, we will no longer be masters of this trade. But when will the winter come? When that great and visible Day is at hand. Then we will cease to sail this great and broad sea, for the present life resembles just such a sea. Now is the time of sowing, then will be the time of harvest and gain. If a man does not put in his seed at planting time and sows at harvest instead, besides accomplishing nothing, he will be ridiculous. But if the present is the time for sowing, it follows that it is a time not for gathering together, but for scattering. Let us then scatter, so that we may gather in, and not seek to gather in now, or we will lose our harvest. For, as I said, this season calls us to sow and spend and lay out, not to collect and store up. Let us not give up the opportunity, but let us put in abundant seed and spare none of our resources, so that we may receive them again with abundant reward, through the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, world without end. Amen.
Let us then, as receiving great things though 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 summons us 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.