Such is the defilement from which
the laver of the Jews cleansed. But the laver of grace, not such, but the real
uncleanness which has introduced defilement into the soul as well as into the
body. For it does not make those who have touched dead bodies clean, but those
who have set their hand to dead works: and if any man be effeminate, or a
fornicator, or an idolator, or a doer of whatever ill you please, or if he be
full of all the wickedness there is among men: should he fall into this pool of
waters, he comes up again from the divine fountain purer than the sun's rays.
And in order that thou mayest not think that what is said is mere vain
boasting, hear Paul speaking of the power of the laver, "Be not deceived:
neither idolators, nor fornicators, nor adulterers, nor effeminate, nor abusers
of themselves with men, nor covetous, not drunkards, not revilers, not
extortioners shall inherit the kingdom of God." And what has this to do
with what has been spoken? says one, "for prove the question whether the
power of the laver thoroughly cleanses all these things." Hear therefore
what follows: "And such were some of you, but ye were washed, but ye were
sanctified, but ye were justified in the name of the Lord Jesus Christ, and in
the spirit of our God." We promise to show you that they who
approach the laver become clean from all fornication: but the word has shown
more, that they have become not only clean, but both holy and just, for it does
not say only "ye were washed," but also "ye were sanctified and
were justified." What could be more strange than this, when without toil,
and exertion, and good works, righteousness is produced? For such is the
lovingkindness of the Divine gift that it makes men just without this exertion.
For if a letter of the Emperor, a few words being added, sets free those who
are liable to countless accusations, and brings others to the highest honors;
much rather will the Holy Spirit of God, who is able to do all things, free us
from all evil and grant us much righteousness, and fill us with much assurance,
and as a spark falling into the wide sea would straightway be quenched, or
would become invisible, being overwhelmed by the multitude of the waters, so
also all human wickedness, when it falls into the pool of the divine fountain,
is more swiftly and easily overwhelmed, and made invisible, than that spark.
And for what reason, says one, if the laver take away all our sins, is it
called, not a laver of remission of sins, nor a laver of cleansing, but a laver
of regeneration? Because it does not simply take away our sins, nor simply
cleanse us from our faults, but so as if we were born again. For it creates and
fashions us anew not forming us again out of earth, but creating us out of
another element, namely, of the nature of water. For it does not simply wipe
the vessel clean, but entirely remoulds it again. For that which is wiped
clean, even if it be cleaned with care, has traces of its former condition, and
bears the remains of its defilement, but that which falls into the new mould,
and is renewed by means of the flames, laying aside all uncleanness, comes
forth from the furnace, and sends forth the same brilliancy with things newly
formed. As therefore any one who takes and recasts a golden statue which has
been tarnished by time, smoke, dust, rust, restores it to us thoroughly
cleansed and glistening: so too this nature of ours, rusted with the rust of
sin, and having gathered much smoke from our faults, and having lost its
beauty, which He had from the beginning bestowed upon it from himself, God has
taken and cast anew, and throwing it into the waters as into a mould, and
instead of fire sending forth the grace of the Spirit, then brings us forth
with much brightness, renewed, and made afresh, to rival the beams of the sun,
having crushed the old man, and having fashioned a new man, more brilliant than
the former. (Instructions to Catechumens, First Instruction, 3 [NPNF1
9:161-62])
And in another sense, too, a
mystery is so called; because we do not behold the things which we see, but
some things we see and others we believe. For such is the nature of our
Mysteries. I, for instance, feel differently upon these subjects from an
unbeliever. I hear, "Christ was crucified;" and forthwith I admire
His loving-kindness unto men: the other hears, and esteems it weakness. I hear,
"He became a servant;" and I wonder at his care for us: the other
hears, and counts it dishonor. I hear, "He died;" and am astonished
at His might, that being in death He was not holden, but even broke the bands
of death: the other hears, and surmises it to be helplessness. He hearing of
the resurrection, saith, the thing is a legend; I, aware of the facts which
demonstrate it, fall down and worship the dispensation of God. He hearing of a
laver, counts it merely as water: but I behold not simply the thing which is
seen, but the purification of the soul which is by the Spirit. He considers
only that my body hath been washed; but I have believed that the soul also hath
become both pure and holy; and I count it the sepulchre, the resurrection, the
sanctification, the righteousness, the redemption, the adoption, the
inheritance, the kingdom of heaven, the plenary effusion (χορηγίαν) of the
Spirit. For not by the sight do I judge of the things that appear, but by the
eyes of the mind. I hear of the "Body of Christ:" in one sense I
understand the expression, in another sense the unbeliever. (Homilies on First
Corinthians, Homily VII, 2 [NPNF1 11:32]
