Orations

XV. But John baptizes, Jesus comes to Him...perhaps to sanctify the Baptist himself, but certainly to bury the whole of the old Adam in the water; and before this and for the sake of this, to sanctify Jordan; for as He is Spirit and Flesh, so He consecrates us by Spirit and water. John will not receive Him; Jesus contends. “I have need to be baptized by You” says the Voice to the Word, the Friend to the Bridegroom; he that is above all among them that are born of women, to Him Who is the Firstborn of every creature; he that leaped in the womb, to Him Who was adored in the womb; he who was and is to be the Forerunner to Him Who was and is to be manifested. “I have need to be baptized by You;” add to this “and for You;” for he knew that he would be baptized by Martyrdom, or, like Peter, that he would be cleansed not only as to his feet. “And You come to me?” This also was prophetic; for he knew that after Herod would come the madness of Pilate, and so that when he had gone before Christ would follow him. But what says Jesus? “Allow it to be so now,” for this is the time of His Incarnation; for He knew that yet a little while and He should baptize the Baptist. And what is the “Fan?” The Purification. And what is the “Fire?” The consuming of the chaff, and the heat of the Spirit. And what the “Axe?” The excision of the soul which is incurable even after the dung. And what the Sword? The cutting of the Word, which separates the worse from the better, and makes a division between the faithful and the unbeliever; and stirs up the son and the daughter and the bride against the father and the mother and the mother in law, the young and fresh against the old and shadowy. And what is the Latchet of the shoe, which thou John who baptizest Jesus may not loose? thou who art of the desert, and hast no food, the new Elias, the more than Prophet, inasmuch as you saw Him of Whom you prophesied, thou Mediator of the Old and New Testaments. What is this? Perhaps the Message of the Advent, and the Incarnation, of which not the least point may be loosed, I say not by those who are yet carnal and babes in Christ, but not even by those who are like John in spirit.

XVI. But further— Jesus goes up out of the water...for with Himself He carries up the world...and sees the heaven opened which Adam had shut against himself and all his posterity, as the gates of Paradise by the flaming sword. And the Spirit bears witness to His Godhead, for he descends upon One that is like Him, as does the Voice from Heaven (for He to Whom the witness is borne came from thence), and like a Dove, for He honours the Body (for this also was God, through its union with God) by being seen in a bodily form; and moreover, the Dove has from distant ages been wont to proclaim the end of the Deluge. But if you are to judge of Godhead by bulk and weight, and the Spirit seems to you a small thing because He came in the form of a Dove, O man of contemptible littleness of thought concerning the greatest of things, you must also to be consistent despise the Kingdom of Heaven, because it is compared to a grain of mustard seed; and you must exalt the adversary above the Majesty of Jesus, because he is called a great Mountain, and Leviathan and King of that which lives in the water, whereas Christ is called the Lamb, and the Pearl, and the Drop and similar names.

XVII. Now, since our Festival is of Baptism, and we must endure a little hardness with Him Who for our sake took form, and was baptized, and was crucified; let us speak about the different kinds of Baptism, that we may come out thence purified. Moses baptized but it was in water, and before that in the cloud and in the sea. This was typical as Paul says; the Sea of the water, and the Cloud of the Spirit; the Manna, of the Bread of Life; the Drink, of the Divine Drink. John also baptized; but this was not like the baptism of the Jews, for it was not only in water, but also “unto repentance.” Still it was not wholly spiritual, for he does not add “And in the Spirit.” Jesus also baptized, but in the Spirit. This is the perfect Baptism. And how is He not God, if I may digress a little, by whom you too are made God? I know also a Fourth Baptism— that by Martyrdom and blood, which also Christ himself underwent:— and this one is far more august than all the others, inasmuch as it cannot be defiled by after-stains. Yes, and I know of a Fifth also, which is that of tears, and is much more laborious, received by him who washes his bed every night and his couch with tears; whose bruises stink through his wickedness; and who goes mourning and of a sad countenance; who imitates the repentance of Manasseh and the humiliation of the Ninevites upon which God had mercy; who utters the words of the Publican in the Temple, and is justified rather than the stiff-necked Pharisee; who like the Canaanite woman bends down and asks for mercy and crumbs, the food of a dog that is very hungry.

XVIII. I, however, for I confess myself to be a man—that is to say, an animal shifty and of a changeable nature,— both eagerly receive this Baptism, and worship Him Who has given it me, and impart it to others; and by showing mercy make provision for mercy. For I know that I too am compassed with infirmity, and that with what measure I mete it shall be measured to me again. But what do you say, O new Pharisee pure in title but not in intention, who dischargest upon us the sentiments of Novatus, though you share the same infirmities? Will you not give any place to weeping? Will you shed no tear? May you not meet with a Judge like yourself? Are you not ashamed by the mercy of Jesus, Who took our infirmities and bare our sicknesses; Who came not to call the righteous but sinners to repentance; Who will have mercy rather than sacrifice; who forgives sins till seventy times seven. How blessed would your exaltation be if it really were purity, not pride, making laws above the reach of men, and destroying improvement by despair. For both are alike evil, indulgence not regulated by prudence, and condemnation that will never forgive; the one because it relaxes all reins, the other because it strangles by its severity. Show me your purity, and I will approve your boldness. But as it is, I fear that being full of sores you will render them incurable. Will you not admit even David's repentance, to whom his penitence preserved even the gift of prophecy? Nor the great Peter himself, who fell into human weakness at the Passion of our Saviour? Yet Jesus received him, and by the threefold question and confession healed the threefold denial. Or will you even refuse to admit that he was made perfect by blood (for your folly goes even as far as that)? Or the transgressor at Corinth? But Paul confirmed love towards him when he saw his amendment, and gives the reason, “that such an one be not swallowed up by overmuch sorrow,” being overwhelmed by the excess of the punishment. And will you refuse to grant liberty of marriage to young widows on account of the liability of their age to fall? Paul ventured to do so; but of course you can teach him; for you have been caught up to the Fourth heaven, and to another Paradise, and have heard words more unspeakable, and comprehend a larger circle in your Gospel.