Concerning the Sacraments · Part 4

* Probably a reference to the signing of the catechumen with the cross, as in de Myst. iv. 20 (see note). In" the passage of de Myst. (iii. 14), parallel to this section, the symbolism of the incident is applied to the signing of the water at the consecration of the font. (See note there.)

9o THE TREATISE

sacrament, it begins to be sweet and pleasant; and rightly sweet, because guilt is thereby cancelled. There- fore, if baptisms by way of figure could do so much, how much more can baptism in reality do?

CHAPTER V

The presence of the Holy Trinity in baptism is vindicated. The Spirit at the Baptism of Christ and on the day of Pentecost manifested by outward signs to convince unbelievers.

14. Now, then, let us consider. The priest comes; he says a prayer at the font; he invokes the name of the Father, the presence of the Son and of the Holy Ghost; he uses heavenly words.1 What heavenly words? They are those of Christ, that we should baptize in the name of the Father, and of the Son, and of the Holy Ghost.2 If, therefore, at the word of men, at the invocation of a saint, the presence of the Trinity came down, how much more does it come where the eternal word is acting? Do you wish to know that the Spirit descends? Thou hast heard that he descended as a dove.3 Why as a dove? That unbelievers might be called to belief. In the begin- ing there had to be a sign, later there ought to be the fulfilment.

15. Take another example. After the death of our Lord Jesus Christ the Apostles were in one place, and they were praying on the day of Pentecost. And suddenly there came a great sound as if the Spirit were carried along with great violence, and there appeared divided tongues as of fire.* What does this mean, but the descent

1 Cf. with this the account of the consecration of the font in de My st. iii. 8, 14. There is no mention of the exorcism, which however is found in later Milanese and in Gallican books. See Thompson, Offices of Baptism and Confirmation, p. 130.

2 Mt. xxviii. 19, z Mt. iii. 16; Mk. i. 10; Jn. i. 32. * Acts ii. 1-3.

of the Holy Spirit, who wished to show himself to un- believers in bodily form also; that is in bodily form by a sign, spiritually by a sacrament? Therefore, there was given an evident proof of his coming. But to us is now offered the privilege of faith. For in the beginning signs were shown for unbelievers; now in the fulness of the Church we must gather truth not by a sign, but by faith.

CHAPTER VI

The Fall and its consequences. The redemptive grace of baptism.

16. Now let us examine what it is which is called baptism. Thou earnest to the font, thou wentest down in it; thou didst watch the high priest, thou didst see the levites and the presbyter in the font.1 What is baptism?

17. In the beginning our God made man, so that, if he did not taste sin, he would not surely die? He com- mitted sin, he became subject to death, he was driven out of Paradise. But the Lord, who wished his benefits to endure, who wished to destroy all the wiles of the serpent, and also to root out everything harmful, first gave sentence upon the man, Earth thou art, and, unto earth thou shalt go; 3 and he made man. subject to death. It was a Divine sentence; it could notjjbe paid by human means. A remedy was granted that man should die, and rise again. Why? In order that the thing which had been previously counted as a condem- nation, might be counted as a benefit. What is that thing but death? Thou askest how. Because death intervening makes an end of sin. For when we die, we certainly cease to sin. Therefore, the sentence seemed satisfied, because man who had been made to live, on

1 Cf. de My st. ii. 6, 8. 2 Gen. i. 1; ii. 17.

3 Gen. iii. 19.

condition that he did not sin, was beginning to die. But, in order that the continual goodness of God might endure, man died, but Christ found the resurrection, that is, a way to restore the heavenly benefit which had been lost by the serpent's guile. Each, therefore, is for our good, since death is the end of sins, and the resurrection is the refashioning of our nature.1

1 8. Nevertheless, that the craft or guile of the devil might not prevail in this world, baptism was devised. Concerning which baptism hear what the Scripture saith, nay, the Son of God, that the Pharisees who would not be baptized with the baptism of John, rejected the counsel of God.2 Therefore, baptism is the counsel of God. How great is the grace, where there is the counsel of God.

19. Hear, therefore. In order that the bands of the devil might be loosed in this world also, a means was found that man might die while living, and while living rise again. What is "living"? It is the living life of the body, when it came to the font, and was dipped into the font. What is water, but from the earth? Therefore, the heavenly sentence is satisfied without the insensibility which death brings. Thy dipping paid that sentence, Earth thou art, and unto earth thou shalt go; 3 the sentence fulfilled, there is room for the heavenly benefit and remedy. So then, water is from the earth; Moreover the conditions of our life did not allow that we should be covered with earth, and rise from the earth; further, it is not earth, but water, that washes. There- fore the font is, as it were, a burial.4

1 The teaching of this passage on the place of death and the resurrection in the Divine economy shows the influence of Greek theology, and recalls the similar teaching of Methodius and Gregory of Nyssa.

2 Lk. vii. 30. 3 Gen. iii. 19.

4 This exposition of the significance of baptism again finds a close parallel in Eastern theologians, e.g. Cyril of Jerusalem, Cat. Myst. ii. 4. 5; Gregory of Nyssa, Or. Cat. 35.

CHAPTER VII

The threefold confession of faith and the threefold immersion in baptism described and explained. The unction after baptism.

20. Thou wast asked,1 " Dost thou believe in God the Father Almighty?" Thou saidst, "I believe," and didst dip, that is, thou wast buried. Again thou wast asked, " Dost thou believe in our Lord Jesus Christ, and in his Cross? " Thou saidst, " I believe," and didst dip; therefore, thou wast also buried with Christ;2, for he who is buried with Christ, rises again with Christ. A third time thou was asked, " Dost thou believe also in the Holy Ghost? " Thou saidst, " I believe," and didst dip a third time, that the triple confession might absolve the manifold fall of thy former life.

21. Thus (that we may give you an example), after the holy Apostle Peter seemed to have fallen during the Lord's passion by the weakness of human nature, he who had previously denied was afterwards thrice asked by Christ if he loved Christ, that he might cancel and annul that fall. Then he said, " Thou know est, Lord, that I love Thee." 3 He said it thrice, that he might be thrice absolved.4

22. Therefore, the Father forgives sin, just as the Son forgives; likewise also the Holy Ghost. But he bade us be baptized in one name, that is, in the name of the Father, and of the Son, and of the Holy Ghost. Wonder not that he spoke of one name, when there is one Substance, one Divinity, one Majesty. This is the

1 With this section cf. de Myst. v. 21, 28.

2 Rom. vi. 4; Col. ii. 12.

3 Jn. xxi. 15 f.

4 There is a similar application in Ambrose, de Spir. sancto, ii. 10. 105.

name of which it was said, Wherein all must be saved.1 In this name ye have all been saved, ye have been restored to the grace of life.2

23. Therefore the Apostle cries, as you have heard in the lesson just read, that whosoever is baptized, is bap- tized in the death of Jesus.z What is in the death? It is that, as Christ died, so thou also shouldst taste of death; that, as Christ died unto sin, and liveth unto God,* so thou also shouldst be dead unto the former allurements of sins through the sacrament of baptism, and shouldst rise again through the grace of Christ. It is a death, therefore; but not a death in the reality of bodily death, but in the likeness. For when thou dippest thou takest on the likeness of death and burial, thou receivest the sacrament of that cross, because Christ hung on the cross, and his body was pierced with nails. Therefore, when thou art crucified, thou cleavest to Christ; thou cleavest to the nails of our Lord Jesus Christ; let not the devil be able to tear thee away. Let the nail of Christ hold thee fast, seeing that the weakness of human nature is seeking to call thee back.

24. Therefore thou didst dip, thou earnest to the priest.5 What did he say to thee? " God the Father Almighty," he saith, " who hath regenerated thee by water and the Holy Ghost, and hath forgiven thee thy sins, himself anoint thee unto eternal life." 6 See whereunto thou art anointed; " unto eternal life," he saith. Do

1 Cf. Acts iv. 12. 2 An allusion to 1 Pet. iii. 7.

3 Rom. vi. 3, freely quoted. * Rom. vi. 10.

6 On the word "priest" (sacerdos), used here to denote the bishop see note on i. 1. 2. Cf. the parallel passage in de My si, vi. 29.

6 This prayer, with slight variations, is found in the two Roman Sacramentaries, the Gregorian (Muratori, Lit. Rom. Vet. ii. 65; Wilson, H.B.S., p. 57), and the Gelasian (Wilson, p. 86); also in the Missale Gallicanum vetus (Muratori, ii. 741), and in the Bobbio Missal (Muratori, ii. 851).

not set this life before that life. For example, if any foe arise, if he wishes to take away thy faith, if he threatens death to make some one transgress, see what thou choosest. Do not choose that wherein thou wast not anointed, but choose that wherein thou wast anointed, so as to prefer eternal life to temporal life, through Christ our Lord. — Amen.

BOOK III CHAPTER I