Concerning the Sacraments · Part 5

The significance of the unction upon the head, and the meaning of " regeneration." The washing of the feet of the newly -baptized is defended and explained.

i. Yesterday we discoursed on the font, whose appearance is somewhat like that of a tomb in shape; 1 into which, believing in the Father and the Son and the Holy Ghost, we are received, and plunged, and emerge, that is, we are raised up. Moreover, thou receivest myron,2 that is, ointment upon the head. Why upon the head? Because the senses of a wise man are in his head,3 says Solomon. For wisdom is lifeless without grace; but when wisdom has received grace, then its work begins to be perfect. This is called regeneration.4

2. What is regeneration? Thou readest in the Acts of the Apostles that the verse which is found in the second Psalm, Thou art my son, this day have I begotten thee, appears to refer to the resurrection. For the holy Apostle Peter in the Acts of the Apostles interpreted it thus, that at the time that the Son rose from the dead,

1 The font in early times, was sunk into the floor of the baptistery; it was often square, and thus resembled one class of tombs (T.).

2 fivpov; oil mingled with balsam; it is employed for the unction after baptism (T. ). For the quotation, cp. de Myst. vi. 29.

3 Eccl. ii. 14. The passage is quoted more correctly in de Myst. vi. 30. Here the writer, as often, develops the ideas suggested by de Mysteriis, and connects the unction with the gift of wisdom.

4 On the relation of the unction to baptism and confirmation see Introd. pp. xxv f.

the Father's voice rang out, Thou art my Son, this day have I begotten thee.1 Whence he is also called the first- born from the dead.2 Therefore, what is resurrection, but when we rise from death to life? So, therefore, in baptism also, since there is a likeness of death, with- out doubt when thou dost dip and rise again, there is a likeness of the resurrection. Rightly, therefore, accord- ing to the interpretation of the Apostle Peter, as that resurrection was a regeneration, so also is this resurrection a regeneration.

3. But what dost thou mean by this dipping in the water? Is it for this reason that thou art perplexed,3 that hesitation possesses thee? Certainly, we read, Let the earth bring forth from herself fruit that springs up. Likewise also thou hast read of the waters, Let the waters bring forth living creatures, and living creatures were born.4 And those, indeed, were in the beginning of creation; but for thee it has been reserved that water should regenerate thee to grace, as it generated those others to life. Imitate the fish, which, though it has obtained less grace, yet should fill thee with wonder. It is in the sea, and above the waves; it is in the sea, and swims over the billows. In the sea the storm rages, the winds howl; but the fish swims, it does not sink, because it is wont to swim. Therefore this world is a sea to thee also. It has divers billows, heavy waves, fierce storms. And do thou be a fish, that the wave of the world sink thee not. Well, however, does the Father say to the Son, This day have I begotten thee; that is, when thou didst redeem the people, when thou

1 The passage, here attributed to St. Peter, is found in St. Paul's speech at Antioch of Pisidia (Acts xiii. 33).

2 Col. i. 18.

3 peregrinaris. Cf. I Pet. iv. 12 (Vulg.), nolite peregrinari in fervore.

4 See Gen. i. II, 20. Both passages are quoted inexactly.

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didst call them to the kingdom of heaven, when thou didst fulfil my will, thou didst prove thyself to be my son.

4. Thou earnest up out of the font. What followed? 1 Thou hast heard the lesson. The high priest was girt up (for though presbyters also carried it out, yet the ministry is begun by the high priest), the high priest, I say, was girt up, and washed thy feet. What is this sacrament? 2 Doubtless thou hast heard that when the Lord had washed the feet of the other disciples, He cometh to Peter; 3 and Peter saith to him, Dost thou wash my feet? That is, Dost thou, the Lord, wash the feet of the servant? Dost thou, the spotless, wash my feet? Dost thou, the maker of the heavens, wash my feet? Thou hast this in another place also. He cometh to John, and John saith to him, "1 have need to be bap- tized of thee, and contest thou to me? " 4 I am a sinner, and dost thou come to me a sinner, that thou mayest as it were lay down thy sins who hast done no sin?5 See all righteousness,6 see the humility, see the grace, see the sanctification: 7 Unless I wash thy feet, he saith, thou wilt have no part with me.8

5. We are not ignorant that the Roman Church has not this custom. Her type and form we follow in all things; however she has not this custom of washing the

1 With this section cf. de Myst. vi. 31, with note. See also Introd. p. xxiv.

2 The word used is mysterium, which is here equivalent to "sacrament" in the wider sense (T.).

3 Jn. xiii. 6. 4 Mt. iii. 14. 5 1 Pet. ii. 22. 6 Mt. iii. 1 5.

7 The clause is somewhat compressed. The meaning is: — See how "all righteousness" is fulfilled in both examples; see the humility displayed by our Lord; see the grace and sanctifying virtue of this sacrament. Sanctiftcatio is used, as below in § 5> f°r the virtue and effect of a sacrament (T. ).

8 Jn. xiii. 8. The form of the quotation agrees with that found in the parallel passage, de Myst. vi. 31.

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feet. See then, perhaps she has declined it on account of the numbers.1 There are, however, some who say and try to urge that this ought to be done, not as a sacrament, not at baptism, not at the regeneration; but only as we should wash the feet of a guest. The latter is an act of humility, the former a work of sancti- fkation.2 Accordingly, learn how it is a sacrament and a means of sanctification: Unless I wash thy feet, thou wilt have no part with me. This I say, not to find fault with others, but to recommend my own usage.3 In all things I desire to follow the Roman Church. Yet we too are not without discernment; and what other places have done well to retain, we too do well to maintain.

6. It is the Apostle Peter himself that we follow, to his devotion we cling. What does the Roman Church answer to this? Certainly the Apostle Peter himself supports us in this claim, he who was priest of the Roman Church. Peter himself says, Lord, not my feet only, but also my hands and my head* Look at the faith. His demurring at first showed his humility; his offer afterwards showed his devotion and faith.

7. Because he had said my hands and my head, the Lord answered him, He that hath washed needeth not to wash again, save to wash his feet only.5 Why is this? Because in baptism all guilt is washed away.6 Guilt,

1 If the number of candidates for baptism was very large, the ceremony of washing the feet would be long and laborious (T. ).

2 Similarly, Augustine (Ep. lv. {ad Januar.) 33), maintained that the "feet washing" was a type of humility, but not a part of the sacrament of baptism. On the "feet washing" in Africa see Thompson, Offices of Baptism and Confir?7iation, p. 108.

3 If vel be read for sed, we should get a good sense, "or to commend my own services."

4 Jn. xiii. 9. On the text of this and the following quotation see Introd. p. xl.

5 Jn. xiii. 10.

6 Cf. with this de Myst. vi. 32 (note). The writer here modifies Ambrose's treatment of the question.

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therefore, vanishes. But, because Adam was tripped up by the devil, and poison was poured over his feet, therefore thou washest thy feet; that at that point where the serpent made his treacherous attack a stronger re- inforcement of sanctification may be applied, that he may not be able to trip thee up afterwards. Therefore, thou washest thy feet, to wash off the poison of the serpent. It is a help towards humility also, that in a sacrament we should not shrink from that which we scorn in an act of service.

CHAPTER II

The " spiritual seal" and the sevenfold gifts of the Spirit. The effect of baptism illustrated from the healing of the blind man in John ix. Those who deny the need of baptism are refuted.

8. There follows the spiritual seal,1 which you have heard mentioned in the lesson to-day. For after the font it remains for the " perfecting " 2 to take place, when, at the invocation of the priest, the Holy Spirit is bestowed, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, the spirit of holy fear,3 as it were seven virtues of the Spirit.

9. And, indeed, all virtues belong to the Spirit; but these are as it were cardinal, as it were principal.4 For what is so principal, as godliness? What is so principal, as the knowledge of God? What is so principal, as strength? What is so principal, as the counsel of God?

1 Cf. de My st. vii. 41, 42.

2 "Perfectio" is almost a technical term for the rite following baptism, i. e. confirmation (T.).