October 19

And Jesus when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him.—Matthew 3:16.

WHEREFORE were the heavens opened? To inform thee that at thy baptism also this is done, God calling thee to thy country on high, and persuading thee to have nothing to do with earth. And if thou see not, yet never doubt it. For so evermore at the beginnings of all wonderful and spiritual transactions, sensible visions appear, and such like signs, for the sake of them that are somewhat dull in disposition, and who have need of outward sight, and who can not at all conceive an incorporeal nature, but are excited only by things that are seen; that so, though afterward no such thing occur, what has been declared by them once for all at the first, may be received by thy faith.

For in the case of the apostles too, there was a sound of a mighty wind, and visions of fiery tongues appeared, but not for the apostles' sake, but because of the Jews who were then present. Nevertheless, even though no sensible signs take place, we receive the things that have been once manifested by them. Since the Dove itself at that time therefore appeared, that as in place of a finger (so to say) it might point out to them that were present, and to John—the Son of God. Not, however, merely on this account, but to teach thee also, that thou hast a baptism not only of water, but also of the Spirit. But since, we have no need of sensible vision, faith sufficing instead of all. For signs are not for them that believe, but for them that believe not.

But why in the fashion of a Dove? Gentle is that creature, and pure. Forasmuch then as the Spirit too is a Spirit of meekness, he therefore appears in this sort. And, besides, he is reminding us of an ancient history. For so, when once a common shipwreck had overtaken the whole world, and our race was in danger of perishing, this creature appeared, and indicated the deliverance from the tempest, and bearing an olive branch, published the good tidings of the common calm of the whole world; all which was a type of the things to come. For, in fact, the condition of men was then much worse, and they deserved a much sorer punishment. To prevent thy despairing, therefore, he reminds thee of that history. Because then also, when things were desperate, there was a sort of deliverance and reformation; but then by punishment, now, on the contrary, by grace, and an Unspeakable Gift. Therefore the Dove also appears, not bearing an olive branch, but pointing out to us our Deliverer from all evils, and suggesting the gracious hopes. For not from out of an ark does she lead one man only, but the whole world she leads up into heaven at her appearing, and instead of a branch of peace from an olive, she conveys the Adoption to all the world's offspring in common.

Reflect now on the greatness of the Gift, and do not account his dignity the less, for his appearing in such a likeness. For I actually hear some saying, that, "such as the difference between a man and a dove, so great is that between Christ and the Spirit: since the One appeared in our nature, the Other in the likeness of a dove." What must we say then to these things? That the Son of God did indeed take upon him the nature of a man, but the Spirit took not on him the nature of a dove. Therefore the evangelist said not, "in the nature of a dove," but in the form of a dove. Accordingly, never after did he so much as appear in this fashion, but at that moment only. And if on this account thou affirmest his dignity to be less, the Cherubim too will be made out by this reasoning much his superior, even as much so as an eagle is to a dove: because they too were figured into that visible shape. And the angels too superior again, for they no less have many times appeared in the fashion of men. But these things are not so, indeed they are not. For the Truth of an economy is one thing, and the condescension of a temporary vision another.

Do not now, I pray thee, become unthankful towards thy Benefactor, nor with the very contraries [for whereas the Spirit came to exalt, and make us partakers of the Divine Nature, the heretics would degrade him to something like our own] requite him that hath bestowed on thee the fountain of blessedness. For where adoption is vouchsafed, there is also the removing of evils, and the giving of all good things.

On this very account the Jewish baptism ceases, and ours takes its beginning. And what was done with regard to the Passover, the same ensues in the baptism also. For as in that case too, he acting with a view to both, brought the one to an end, but to the other he gave a beginning: so here, having fulfilled the Jewish baptism, he at the same time opens also the doors of that of the Church; as on one table then, so in one river now, he had both sketched out the shadow, and now adds the truth. For this baptism alone hath the grace of the Spirit, but that of John was destitute of this gift. For this very cause in the case of the others that were baptized, no such thing came to pass, but only in the instance of him who was to hand on this; in order that, besides what we have said, thou mightest learn this also, that not the purity of the baptizer, but the power of the baptized, had this effect. Not until then, assuredly, were either the heavens opened, nor did the Spirit make his approach. Because henceforth he leads us away from the old to the new polity, both opening to us the gates on high, and sending his Spirit from thence to call us to our country there; and not merely to call us, but also with the greatest mark of dignity. For he hath not made us angels and archangels, but he hath caused us to become sons of God, and beloved, and so he draws us on towards that portion of ours.

Having then all this in thy mind, do thou show forth a life worthy of the love of him who calls thee, and of thy citizenship in that world, and of the honor that is given thee. Crucified as thou art to the world, and having crucified it to thyself, show thyself with all strictness a citizen of the City of the heavens. And do not, because thy body is not translated unto heaven, suppose that thou hast any thing to do with the earth; for thou hast thy Head abiding above. Yea, with this very purpose the Lord, having first come here, and having brought his angels, did then, taking thee with him, depart thither; that even before thy going up to that place, thou mightest understand that it is possible for thee to inhabit earth as it were heaven.

Let us then keep watch over that noble birth, which we received from the beginning; and let us every day seek more and more the palaces there, and account all that is here to be a shadow and a dream. For so, had any king among those on earth, finding thee poor and a beggar, made thee suddenly his son, never wouldst thou have thought upon thy cottage, and thy cottage's mean appointments. Yet surely in that case the difference is not much. Do not then either in this case take account of any of the former things, for thou art called unto much greater. For both he who calls is the Lord of the angels, and the good things that are given surpass all, both word and thought. Since not from earth to earth doth he remove thee, as the king doth, but from earth to heaven, and from a mortal nature to an immortal, and to a glory unspeakable, then only possible to be properly manifested, when we shall actually enjoy it.