What happens when we try to secularize Christmas, and why Orthodox Christians need to remain faithful to their traditions.

In the Christian tradition of both east and west, the twelve days of Christmas refer to the period from Christmas Day to Theophany. The days leading up to Christmas were for preparation; a practice affirmed in the Orthodox tradition by the Christmas fast that runs from November 15 to Christmas day. The celebration of Christmas did not begin until the first of the twelve days.

As our culture became more commercialized, the period of celebration shifted from Thanksgiving to Christmas Day. Christmas celebration increasingly conforms to the shopping cycle while the older tradition falls by the wayside. It’s an worrisome shift because as the tradition dims, the knowledge that the period of preparation imparted diminishes with it.

Our Orthodox traditions – from fasting cycles to worship – exist to teach us how to live in Christ. The traditions impart discipline. These disciplines are never an end in themselves but neither can life in Christ be sustained apart from them.

The traditions only make sense only when they have the Gospel as their reference. If we forget that these traditions are given to us to help us lay hold of Christ, then they appear to be superfluous and the disciplines they encourage us to do seem to serve no real purpose. We start to evaluate the discipline by the values of the dominant culture — by a cost-benefit calculus, rather than seeing them as ways to morally reorient ourselves towards Christ.

Instead of preparing for the birth of Christ through inward reorientation, we follow the direction of the dominant culture and skip any preparation altogether. We party instead of fast. We get caught up in the commercial energy of the season rather than wait on the Spirit of God.

It’s a dangerous path. Our culture is becoming increasingly secularized; the sacred dimension of creation is slipping from view. This loss of this sacred sensibility has grave ramifications for society that are expressed in many different ways such as the vulgarization of popular culture or the reduction of an unborn child to a commodity. If this view prevails our culture will inevitably view man as nothing more than an animal or a machine.

But man is more than an animal or a machine. The scriptures reveal man is created in the image and likeness of God, a phrase that means that man is not complete unless he partakes of God — God must be part of man’s life. This longing — this innate knowledge that man is created for God — never leaves man although a person can bury it if he so chooses.

A secularized mind is blind to the inherent holiness of life. Maintaining our traditions is one way to avoid this debilitating malady. Christmas is not just “Jesus’ birthday” (an impoverished notion heard more and more even among Orthodox faithful), but much more.

The birth of Christ and His baptism ought never to be divorced. Both events define the Christmas season. It imparts to the Christian the knowledge that Christ’s coming into the world and Christ’s sanctification of the waters makes our new life possible — a sonship by adoption accomplished through baptism.

When the link between Christmas and Theophany is broken (and by neglecting the proper preparation we break it), the cultural memory of the promise of new birth expresses itself in weakened and ultimately insufficient cultural forms. These forms function as a new tradition.

Religion is not the product of culture; religion is the source, writes philosopher Russell Kirk.

“It’s from an association in a cult, a body of worshipers, that human community grows…when belief in the cult has been wretchedly enfeebled, the culture will decay swiftly. The material order rests on the spiritual order.”

Orthodox Christianity can contribute to the recovery of the moral foundation of American culture by imparting knowledge that can strengthen and deepen that foundation. It won’t happen however, if the Orthodox faithful adopt the practices of the dominant culture in place of their own tradition.

© 2010, admin. All rights reserved.

Christ is baptized in the Jordan!

And we with Him!

At the completion of the twelve-day festival, starting on December 25, and ending on January 5, known as Christmastide or the twelve days of Christmas, (although some Christian cultures, especially those of Latin America and some in Europe extend it to as many as forty days, ending on Candlemas – February 2).

It goes by other names in various church traditions. In Hispanic and Latin culture, as well as some places in Europe, it is known as Three Kings’ Day (Span: el Dia de los Tres Reyes, la Fiesta de Reyes, or el Dia de los Reyes Magos; Dutch: Driekoningendag). Originally, there was just one Christian feast of the shining forth of God to the world in the human form of Jesus of Nazareth. It included the celebration of Christ’s birth, the adoration of the Wisemen, and all of the childhood events of Christ such as his circumcision and presentation to the temple as well as his baptism by John in the Jordan. There seems to be little doubt that this feast, like Pascha and Pentecost, was understood as the fulfillment of a previous Jewish festival, in this case the Feast of Lights.

In the Orthodox Church, this observance commemorates Christ’s baptism by John the Forerunner in the River Jordan, and the beginning of Christ’s earthly ministry. The Feast of Theophany is the culmination of the Christmas Season, which starts on December 25 and ends on January 6. In mystic commemoration of this event, the Great Blessing of Water is performed on this day, and the holy water so blessed is used by the local priest to bless the homes of the faithful.

Epiphany

This feast is also sometimes referred to as Epiphany by English-speaking Orthodox Christians, but that name more properly refers to the Western Christian feast falling on that same day and commemorating the visit of the Magi to the child Jesus. The term “Epiphany” does appear in the services for this feast, however.

Celebration of the feast

The services of Theophany are set up exactly as those of the Nativity. Historically the Christmas services were established later.

The Royal Hours are read and the Divine Liturgy of St. Basil the Great is served with Vespers on the eve of the feast. The Vigil is made up of Great Compline and Matins

The Liturgy of the feast begins with psalms of glorification and praise instead of the three normal Antiphons. And the baptismal line from Galatians 3:27 once again replaces the Thrice-Holy.

For as many as been baptized into Christ, have put on Christ! Alleluia!

The Gospel readings of all the services tell of the Lord’s baptism by John in the Jordan River. The epistle reading of the Divine Liturgy tells of the consequences of the Lord’s appearing which is the divine epiphany.

Since the main feature of the feast is the blessing of water. It is prescribed to follow both the Divine Liturgy of the eve of the feast and the Divine Liturgy of the day itself. But most local parishes do it only once when most of the parishioners can be present. The blessing verifies that mankind, and all of creation, were created to be filled with the sanctifying presence of God.

On the Feast of Theophany itself, the priest, wearing white vestments, will celebrate the Great Blessing of Waters, and in some regions frankincense, gold, and chalk.

The blessed chalk is used to write the initials of the three magi over the doors of churches and homes.

Not only do the letters stand for the initials of the Magi (traditionally named Caspar, Melchior, and Balthasar), but of the phrase Christus mansionem benedicat, which translates as

“may Christ bless the house.”

In Alaska, candles are used  instead to mark the threshold of every doorway with the sign of the cross.

May Christ bless your home during this holy season, and on this glorious day!

© 2010, Fr. John A. Peck. All rights reserved.

Our father among the saints Gregory the Theologian , also known as Gregory of Nazianzus (though that name more appropriately refers to his father) and Gregory the Younger, was a great Father and Teacher of the Church. He was a close friend of St. Basil the Great.  He was one of the great Cappodocean Fathers, and is one of only three saints given the title “Theologian” in all of Orthodox hagiography and theology.

XI. And now, having purified the theater by what has been said, let us discourse a little about the Festival, and join in celebrating this Feast with festal and pious souls. And, since the chief point of the Festival is the remembrance of God, let us call God to mind. For I think that the sound of those who keep Festival There, where is the dwelling of all the Blissful, is nothing else than this, the hymns and praises of God, sung by all who are counted worthy of that City. Let none be astonished if what I have to say contains some things that I have said before; for not only will I utter the same words, but I shall speak of the same subjects, trembling both in tongue and mind and thought when I speak of God for you too, that you may share this laudable and blessed feeling.

And when I speak of God you must be illumined at once by one flash of light and by three. Three in Individualities or Hypostases, if any prefer so to call them, or persons, for we will not quarrel about names so long as the syllables amount to the same meaning; but One in respect of the Substance–that is, the Godhead. For they are divided without division, if I may so say; and they are united in division. For the Godhead is one in three, and the three are one, in whom the Godhead is, or to speak more accurately, Who are the Godhead. Excesses and defects we will omit, neither making the Unity a confusion, nor the division a separation.

We would keep equally far from the confusion of Sabellius and from the division of Arius, which are evils diametrically opposed, yet equal in their wickedness. For what need is there heretically to fuse God together, or to cut Him up into inequality?

XII. For to us there is but One God, the Father, of Whom are all things, and One Lord Jesus Christ, by Whom are all things; and One Holy Spirit, in Whom are all things; yet these words, of, by, in, whom, do not denote a difference of nature (for if this were the case, the three prepositions, or the order of the three names would never be altered), but they characterize the personalities of a nature which is one and unconfused. And this is proved by the fact that They are again collected into one, if you will read–not carelessly–this other passage of the same Apostle,

“Of Him and through Him and to Him are all things; to Him be glory forever, Amen.”

The Father is Father, and is Unoriginate, for He is of no one; the Son is Son, and is not unoriginate, for He is of the Father. But if you take the word Origin in a temporal sense, He too is Unoriginate, for He is the Maker of Time, and is not subject to Time. The Holy Spirit is truly Spirit, coming forth from the Father indeed, but not after the manner of the Son, for it is not by Generation but by Procession (since I must coin a word for the sake of clearness); for neither did the Father cease to be Unbegotten because of His begetting something, nor the Son to be begotten because He is of the Unbegotten (how could that be?), nor is the Spirit changed into Father or Son because He proceeds, or because He is God–though the ungodly do not believe it. For Personality is unchangeable; else how could Personality remain, if it were changeable, and could be removed from one to another?

But they who make “Unbegotten” and “Begotten” natures of equivocal gods would perhaps make Adam and Seth differ in nature, since the former was not born of flesh (for he was created), but the latter was born of Adam and Eve. There is then One God in Three, and These Three are One, as we have said.

XIII. Since then these things are so, or rather since This is so; and His Adoration ought not to be rendered only by Beings above, but there ought to be also worshipers on earth, that all things may be filled with the glory of God (forasmuch as they are filled with God Himself); therefore man was created and honored with the hand(a) and Image of God. But to despise man, when by the envy of the Devil and the bitter taste of sin he was pitiably severed from God his Maker–this was not in the Nature of God. What then was done, and what is the great Mystery that concerns us? An innovation is made upon nature, and God is made Man.

“He that rides upon the Heaven of Heavens in the East”

of His own glory and Majesty, is glorified in the West of our meanness and lowliness. And the Son of God deigns to become and to be called Son of Man; not changing what He was (for It is unchangeable); but assuming what He was not (for He is full of love to man), that the Incomprehensible might be comprehended, conversing with us through the mediation of the Flesh as through a veil; since it was not possible for that nature which is subject to birth and decay to endure His unveiled Godhead.

Therefore the Unmingled is mingled; and not only is God mingled with birth and Spirit with flesh, and the Eternal with time, and the Uncircumscribed with measure; but also Generation with Virginity, and dishonor with Him who is higher than all honor; He who is impassible with Suffering, and the Immortal with the corruptible.

For since that Deceiver thought that he was unconquerable in his malice, after he had cheated us with the hope of becoming gods, he was himself cheated by God’s assumption of our nature; so that in attacking Adam as he thought, he should really meet with God, and thus the new Adam should save the old, and the condemnation of the flesh should be abolished, death being slain by flesh.

XIV. At His birth we duly kept Festival, both I, the leader of the Feast, and you, and all that is in the world and above the world.

With the Star we ran, and with the Magi we worshiped, and with the Shepherds we were illuminated, and with the Angels we glorified Him, and with Simeon we took Him up in our arms, and with Anna the aged and chaste we made our responsive confession. And thanks be to Him who came to His own in the guise of a stranger, because He glorified the stranger.

Now, we come to another action of Christ, and another mystery. I cannot restrain my pleasure; I am rapt into God.

Almost like John I proclaim good tidings; for though I be not a Forerunner, yet am I from the desert. Christ is illumined, let us shine forth with Him. Christ is baptized, let us descend with Him that we may also ascend with Him. Jesus is baptized; but we must attentively consider not only this but also some other points. Who is He, and by whom is He baptized, and at what time?

He is the All-pure; and He is baptized by John; and the time is the beginning of His miracles. What are we to learn and to be taught by this? To purify ourselves first; to be lowly minded; and to preach only in maturity both of spiritual and bodily stature.

The first has a word especially for those who rush to Baptism off hand, and without due preparation, or providing for the stability of the Baptismal Grace by the disposition of their minds to good. For since Grace contains remission of the past (for it is a grace), it is on that account more worthy of reverence, that we return not to the same vomit again. The second speaks to those who rebel against the Stewards of this Mystery, if they are their superiors in rank. The third is for those who are confident in their youth, and think that any time is the right one to teach or to preside.

Jesus is purified, and dost thou despise purification? … and by John, and dost thou rise up against thy herald? … and at thirty years of age, and dost thou before thy beard has grown presume to teach the aged, or believe that thou teaches them, though thou be not reverend on account of thine age, or even perhaps for thy character? But here it may be said, Daniel, and this or that other, were judges in their youth, and examples are on your tongues; for every wrongdoer is prepared to defend himself. But I reply that that which is rare is not the law of the Church.

For one swallow does not make a summer, nor one line a geometrician, nor one voyage a sailor.

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 of Thee”

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 of Thee;”

add to this

“and for Thee;”

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 comest Thou 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 saith Jesus? “Suffer 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 baptizes Jesus may not loose?  You who are of the desert, and have no food, the new Elijah, the more than Prophet, inasmuch as you saw Him of Whom you did prophesy, you 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 car ties 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 honors 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 saith;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 shewing 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 discharges upon us the sentiments of Novatus, though thou shares the same infirmities? Will you not give any place to weeping? Will you shed no tear? Mayest thou not meet with a Judge like thyself? 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. Shew 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 Savior? 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.

XIX. But these sins were not after Baptism, you will say. Where is your proof? Either prove it–or refrain from condemning; and if there be any doubt, let charity prevail. But Novatus, you say, would not receive those who lapsed in the persecution. What do you mean by this? If they were unrepentant he was right; I too would refuse to receive those who either would not stoop at all or not sufficiently, and who would refuse to make their amendment counterbalance their sin; and when I do receive them, I will assign them their proper place;(a) but if he refused those who wore themselves away with weeping, I will not imitate him.

And why should Novatus’s want of charity be a rule for me? He never punished covetousness, which is a second idolatry; but he condemned fornication as though he himself were not flesh and body. What say you? Are we convincing you by these words? Come and stand here on our side, that is, on the side of humanity. Let us magnify the Lord together. Let none of you, even though he has much confidence in himself, dare to say, Touch me not for I am pure, and who is so pure as I?

Give us too a share in your brightness. But perhaps we are not convincing you? Then we will weep for you. Let these men then if they will, follow our way, which is Christ’s way; but if they will not, let them go their own. Perhaps in it they will be baptized with Fire, in that last Baptism which is more painful and longer, which devours wood like grass, and consumes the stubble of every evil.

XX. But let us venerate today the Baptism of Christ; and let us keep the feast well, not in pampering the belly, but rejoicing in spirit. And how shall we luxuriate?

“Wash you, make you clean.”

If you be scarlet with sin and less bloody, be made white as snow; if ye be red, and men bathed in blood, yet be ye brought to the whiteness of wool. Anyhow be purified, and you shall be clean (for God rejoices in nothing so much as in the amendment and salvation of man, on whose behalf is every discourse and every Sacrament), that you may be like lights in the world, a quickening force to all other men; that you may stand as perfect lights beside That great Light, and may learn the mystery of the illumination of Heaven, enlightened by the Trinity more purely and clearly, of Which even now you are receiving in a measure the One Ray from the One Godhead in Christ Jesus our Lord; to Whom be the glory and the might for ever and ever. Amen.

© 2010, Fr. John A. Peck. All rights reserved.

Our father among the saints Gregory the Theologian , also known as Gregory of Nazianzus (though that name more appropriately refers to his father) and Gregory the Younger, was a great Father and Teacher of the Church. He was a close friend of St. Basil the Great.  He was one of the great Cappodocean Fathers, and is one of only three saints given the title “Theologian” in all of Orthodox hagiography and theology.

I. Again My Jesus, and again a mystery; not deceitful nor disorderly, nor belonging to Greek error or drunkenness (for so I call their solemnities, and so I think will every man of sound sense); but a mystery lofty and divine, and allied to the Glory above.

For the Holy Day of the Lights (Theophany), to which we have come, and which we are celebrating today, has for its origin the Baptism of my Christ, the True Light That lightens every man that comes into the world, and effects my purification, and assists that light which we received from the beginning from Him from above, but which we darkened and confused by sin.

II. Therefore listen to the Voice of God, which sounds so exceeding clearly to me, who am both disciple and master of these mysteries, as would to God it may sound to you; I Am The Light Of The World. Therefore approach ye to Him and be enlightened, and let not your faces be ashamed, being signed with the true Light. It is a season of new birth, let us be born again. It is a time of reformation, let us receive again the first Adam. Let us not remain what we are, but let us become what we once were. The Light Shines In The Darkness,(in this life and in the flesh, and is chased by the darkness, but is not overtaken by it:–I mean the adverse power leaping up in its shamelessness against the visible Adam, but encountering God and being defeated;–in order that we, putting away the darkness, may draw near to the Light, and may then become perfect Light, the children of perfect Light. See the grace of this Day; see the power of this mystery. Are you not lifted up from the earth? Are you not clearly placed on high, being exalted by our voice and meditation? and you will be placed much higher when the Word shall have prospered the course of my words.

III. Is there any such among the shadowy purifications of the Law, aiding as it did with temporary sprinklings, and the ashes of an heifer sprinkling the unclean; or do the gentiles celebrate any such thing in their mysteries, every ceremony and mystery of which to me is nonsense, and a dark invention of demons, and a figment of an unhappy mind, aided by time, and hidden by fable? For what they worship as true, they veil as mythical. But if these things are true, they ought not to be called myths, but to be proved not to be shameful; and if they are false, they ought not to be objects of wonder; nor ought people so inconsiderately to hold the most contrary opinions about the same thing, as if they were playing in the market-place with boys or really ill-disposed men, not engaged in discussion with men of sense, and worshipers of the Word, though despisers of this artificial plausibility.

IV. We are not concerned in these mysteries with birth of Zeus and thefts of the Cretan Tyrant (though the Greeks may be displeased at such a title for him), nor with the name of Curetes, and the armed dances, which were to hide the wailings of a weeping god, that he might escape from his father’s hate. For indeed it would be a strange thing that he who was swallowed as a stone should be made to weep as a child.

Nor are we concerned with Phrygian mutilations and flutes and Corybantes, and all the ravings of men concerning Rhea, consecrating people to the mother of the gods, and being initiated into such ceremonies as befit the mother of such gods as these. Nor have we any carrying away of the Maiden, nor wandering of Demeter, nor her intimacy with Celei and Triptolemi and Dragons; nor her doings and sufferings … for I am ashamed to bring into daylight that ceremony of the night, and to make a sacred mystery of obscenity. Eleusis knows these things, and so do those who are eyewitnesses of what is there guarded by silence, and well worthy of it. Nor is our commemoration one of Dionysus, and the thigh that travailed with an incomplete birth, as before a head had travailed with another; nor of the hermaphrodite god, nor a chorus of the drunken and enervated host; nor of the folly of the Thebans which honors him; nor the thunderbolt of Semele which they adore.

Nor is it the harlot mysteries of Aphrodite, who, as they themselves admit, was basely born and basely honored; nor have we here Phalli and Ithyphalli, shameful both in form and action; nor Taurian massacres of strangers; nor blood of Laconian youths shed upon the altars, as they scourged themselves with the whips; and in this case alone use their courage badly, who honor a goddess, and her a virgin. For these same people both honor effeminacy, and worship boldness.

V. And where will you place the butchery of Pelops, which feasted hungry gods, that bitter and inhuman hospitality? Where the horrible and dark specters of Hecate, and the underground puerilities and sorceries of Trophonius, or the babblings of the Dodonaean Oak, or the trickeries of the Delphian tripod, or the prophetic draught of Castalia, which could prophesy anything, except their own being brought to silence?

Nor is it the sacrificial art of Magi, and their entrail forebodings, nor the Chaldaean astronomy and horoscopes, comparing our lives with the movements of the heavenly bodies, which cannot know even what they are themselves, or shall be. Nor are these Thracian orgies, from which the word Worship  is said to be derived; nor rites and mysteries of Orpheus, whom the Greeks admired so much for his wisdom that they devised for him a lyre which draws all things by its music.

Nor the tortures of Mithras which it is just that those who can endure to be initiated into such things should suffer; nor the manglings of Osiris, another calamity honoured by the Egyptians; nor the ill-fortunes of Isis and the goats more venerable than the Mendesians, and the stall of Apis, the calf that luxuriated in the folly of the Memphites, nor all those honors with which they outrage the Nile, while themselves proclaiming it in song to be the Giver of fruits and corn, and the measurer of happiness by its cubits.

VI. I pass over the honors they pay to reptiles, and their worship of vile things, each of which has its peculiar cultus and festival, and all share in a common devilishness; so that, if they were absolutely bound to be ungodly, and to fall away from honoring God, and to be led astray to idols and works of art and things made with hands, men of sense could not imprecate anything worse upon themselves than that they might worship just such things, and honor them in just such a way; that, as Paul says, they might receive in themselves that recompense of their error which was meet, in the very objects of their worship; not so much honoring them as suffering dishonor by them; abominable because of their error, and yet more abominable from the vileness of the objects of their adoration and worship; so that they should be even more without understanding than the objects of their worship; being as excessively foolish as the latter are vile.

VII. Well, let these things be the amusement of the children of the Greeks and of the demons to whom their folly is due, who turn aside the honor of God to themselves, and divide men in various ways in pursuit of shameful thoughts and fancies, ever since they drove us away from the Tree of Life, by means of the Tree of Knowledge unseasonably and improperly imparted to us, and then assailed us as now weaker than before; carrying clean away the mind, which is the ruling power in us, and opening a door to the passions.

For, being of a nature envious and man-hating, or rather having become so by their own wickedness, they could neither endure that we who were below should attain to that which is above, having themselves fallen from above upon the earth; nor that such a change in their glory and their first natures should have taken place. This is the meaning of their persecution of the creature.

For this God’s Image was outraged; and as we did not like to keep the Commandments, we were given over to the independence of our error. And as we erred we were disgraced by the objects of our worship. For there was not only this calamity, that we who were made for good works to the glory and praise of our Maker, and to imitate God as far as might be, were turned into a den of all sorts of passions, which cruelly devour and consume the inner man; but there was this further evil, that man actually made gods the advocates of his passions, so that sin might be reckoned not only irresponsible, but even divine, taking refuge in the objects of his worship as his apology.

VIII. But since to us grace has been given to flee from superstitious error and to be joined to the truth and to serve the living and true God, and to rise above creation, passing by all that is subject to time and to first motion; let us look at and reason upon God and things divine in a manner corresponding to this Grace given us. But let us begin our discussion of them from the most fitting point. And the most fitting is, as Solomon laid down for us; us; The beginning of wisdom, he says, is to get wisdom.

And what this is he tells us; the beginning of wisdom is fear. For we must not begin with contemplation and leave off with fear (for an unbridled contemplation would perhaps push us over a precipice), but we must be grounded and purified and so to say made light by fear, and thus be raised to the height. For where fear is there is keeping of commandments; and where there is keeping of commandments there is purifying of the flesh, that cloud which covers the soul and suffers it not to see the Divine Ray. And where them is purifying there is Illumination; and Illumination is the satisfying of desire to those who long for the greatest things, or the Greatest Thing, or That Which surpasses all greatness.

IX. Wherefore we must purify ourselves first, and then approach this converse with the Pure; unless we would have the same experience as Israel,who could not endure the glory of the face of Moses, and therefore asked for a veil; or else would feel and say with Manoah

“We are undone O wife, we have seen God,”

although it was God only in his fancy; or like Peter would send Jesus out of the boat, as being ourselves unworthy of such a visit; and when I say Peter, I am speaking of the man who walked upon the waves; or like Paul would be stricken in eyes, as he was before he was cleansed from the guilt of his persecution, when he conversed with Him Whom he was persecuting–or rather with a short flash of That great Light; or like the Centurion would seek for healing, but would not, through a praiseworthy fear, receive the Healer into his house. Let each one of us also speak so, as long as he is still uncleansed, and is a Centurion still, commanding many in wickedness, and serving in the army of Caesar, the World-ruler of those who are being dragged down;

“I am not worthy that you should come under my roof.”

But when he shall have looked upon Jesus, though he be little of stature like Zaccheus of old, and climb up on the top of the sycamore tree by mortifying his members which are upon the earth, and having risen above the body of humiliation, then he shall receive the Word, and it shall be said to him, This day is salvation come to this house. Then let him lay hold on the salvation, and bring forth fruit more perfectly, scattering and pouring forth rightly that which as a publican he wrongly gathered.

X. For the same Word is on the one hand terrible through its nature to those who are unworthy, and on the other through its loving kindness can be received by those who are thus prepared, who have driven out the unclean and worldly spirit from their souls, and have swept and adorned their own souls by self-examination, and have not left them idle or without employment, so as again to be occupied with greater armament by the seven spirits of wickedness … the same number as are reckoned of virtue (for that which is hardest to fight against calls for the sternest efforts) … but besides fleeing from evil, practice virtue, making Christ entirely, or at any rate to the greatest extent possible, to dwell within them, so that the power of evil cannot meet with any empty place to fill it again with himself, and make the last state of that man worse than the first, by the greater energy of his assault, and the greater strength and impregnability of the fortress.

But when, having guarded our soul with every care, and having appointed goings up in our heart, and broken up our fallow ground, and sown unto righteousness, as David and Solomon and Jeremiah bid us, let us enlighten ourselves with the light of knowledge, and then let us speak of the Wisdom of God that hath been hid in a mystery, and enlighten others. Meanwhile let us purify ourselves, and receive the elementary initiation of the Word, that we may do ourselves the utmost good, making ourselves godlike, and receiving the Word at His coming; and not only so, but holding Him fast and shewing Him to others.

Part Two will be published tomorrow.

© 2010, Fr. John A. Peck. All rights reserved.

Our father among the saints, Leo the Great was the bishop of Rome during difficult times. He was an eminent scholar of Scripture and rhetoric. During an invasion by Attila the Hun, St. Leo met him outside the gates of Rome. After some short words, to everyone’s surprise, Attila turned and left. Three years later, during an invasion by Genseric the Vandal, St. Leo’s intercession again saved the Eternal City from destruction.

I. The story of the magi not only a bygone fact in history, but of everyday application to ourselves

The day, dearly-beloved, on which Christ the Savior of the world first appeared to the nations must be venerated by us with holy worship: and today those joys must be entertained in our hearts which existed in the breasts of the three magi, when, aroused by the sign and leading of a new star, which they believed to have been promised, they fell down in presence of the King of heaven and earth.

For that day has not so passed away that the mighty work, which was then revealed, has passed away with it, and that nothing but the report of the thing has come down to us for faith to receive and memory to celebrate; seeing that, by the oft-repeated gift of God, our times daily enjoy the fruit of what the first age possessed.

And therefore, although the narrative which is read to us from the Gospel properly records those days on which the three men, who had neither been taught by the prophets’ predictions nor instructed by the testimony of the law, came to acknowledge God from the furthest parts of the East, yet we behold this same thing more clearly and abundantly carried on now in the enlightenment of all those who are called, since the prophecy of Isaiah is fulfilled when he says,

“the Lord has laid bare His holy arm in the sight of all the nations, and all the nations upon earth have seen the salvation which is from the Lord our God;”

and again,

“and those to whom it has not been announced about Him shall see, and they who have not heard, shall understand.”

Hence when we see men devoted to worldly wisdom and far from belief in Jesus Christ brought out of the depth of their error and called to an acknowledgment of the true Light, it is undoubtedly the brightness of the Divine grace that is at work: and whatever of new light illumines the darkness of their hearts, comes from the rays of the same star: so that it should both move with wonder, and going before lead to the adoration of God the minds which it visited with its splendor.

But if with careful thought we wish to see how their threefold kind of gift is also offered by all who come to Christ with the foot of faith, is not the same offering repeated in the hearts of true believers? For he that acknowledges Christ the King of the universe brings gold from the treasure of his heart: he that believes the Only-begotten of God to have united man’s true nature to Himself, offers myrrh; and he that confesses Him in no wise inferior to the Father’s majesty, worships Him in a manner with incense.

II. Satan still carries on the wiles of Herod, and, as it were, impersonates him in his opposition to Christ

These comparisons, dearly-beloved, being thoughtfully considered, we find Herod’s character also not to be wanting, of which the devil himself is now an unwearied imitator, just as he was then a secret instigator. For he is tortured at the calling of all the nations, and racked at the daily destruction of his power, grieving at his being everywhere deserted, and the true King adored in all places.

He prepares devices, he hatches plots, he bursts out into murders, and that he may make use of the remnants of those whom he still deceives, is consumed with envy in the persons of the Jews, lies treacherously in wait in the persons of heretics, blazes out into cruelty in the persons of the heathen.

For he sees that the power of the eternal King is invincible Whose death has extinguished the power of death itself; and therefore he has armed himself with all his skill of injury against those who serve the true King; hardening some by the pride that knowledge of the law engenders, debasing others by the lies of false belief, and inciting others to the madness of persecution. Yet the madness of this “Herod” is vanquished, and brought to nought by Him who has crowned even infants with the glory of martyrdom, and has endued His faithful ones with so unconquerable a love that in the Apostle’s words they dare to say,

“who shall separate us from the love of Christ? Shall tribulation, or want, or persecution, or hunger, or nakedness, or peril, or the sword? As it is written, For your sake are we killed all the day long, we are counted as sheep for the slaughter. But in all these things we overcome on account of Him who loved us,” Romans 8:35.

III. The cessation of active persecution does not do away with the need of continued vigilance: Satan has only changed his tactics

Such courage as this, dearly-beloved, we do not believe to have been needful only at those times in which the kings of the world and all the powers of the age were raging against God’s people in an outburst of wickedness, thinking it to redound to their greatest glory if they removed the Christian name from the earth, but not knowing that God’s Church grows through the frenzy of their cruelty, since in the tortures and deaths of the martyrs, those whose number was reckoned to be diminished were augmented through the force of example. In fine, so much strength has our Faith gained by the attacks of persecutors that royal princedoms have no greater ornament than that the lords of the world are members of Christ; and their boast is not so much that they were born in the purple as that they have been re-born in baptism.

But because the stress of former blasts has lulled, and with a cessation of fightings a measure of tranquility has long seemed to smile upon us, those divergences are carefully to be guarded against which arise from the very reign of peace. For the adversary having been proved ineffective in open persecutions now exercises a hidden skill in doing cruel hurt, in order to overthrow by the stumbling-block of pleasure those whom he could not strike with the blow of affliction.

And so seeing the faith of princes opposed to him and the indivisible Trinity of the one Godhead as devoutly worshiped in palaces as in churches, he grieves at the shedding of Christian blood being forbidden, and attacks the mode of life of those whose death he cannot compass.

The terror of confiscations he changes into the fire of avarice, and corrupts with covetousness those whose spirit he could not break by losses. For the malicious haughtiness which long use has ingrained into his very nature has not laid aside its hatred, but changed its character in order to subjugate the minds of the faithful by blandishments.

He inflames those with covetous desires whom he cannot distress with tortures: he sows strife, kindles passions, sets tongues a-wagging, and, lest more cautious hearts should draw back from his lawless wiles, facilitates opportunities for accomplishing crimes: because this is the only fruit of all his devices that he who is not worshiped with the sacrifice of cattle and goats, and the burning of incense, should be paid the homage of various wicked deeds.

IV. Timely repentance gains God’s merciful consideration

Our state of peace , therefore, dearly-beloved, has its dangers, and it is vain for those who do not withstand vicious desires to feel secure of the liberty which is the privilege of their Faith. Men’s hearts are shown by the character of their works, and the fashion of their minds is betrayed by the nature of their actions. For there are some, as the Apostle says,

“who profess that they know God, but deny Him by their deeds.” Titus 1:16

For the charge of denial is truly incurred when the good which is heard in the sound of the voice is not present in the conscience. Indeed, the frailty of man’s nature easily glides into faults: and because no sin is without its attractiveness, deceptive pleasure is quickly acquiesced in. But we should run for spiritual aid from the desires of the flesh: and the mind that has knowledge of its God should turn away from the evil suggestion of the enemy.

Avail yourself of the long-suffering of God, and persist not in cherishing your sin, because its punishment is put off. The sinner must not feel secure of his impunity, because if he loses the time for repentance he will find no place for mercy, as the prophet says,

“in death no one remembers you; and in the realms below who will confess to you?”

But let him who experiences the difficulty of self-amendment and restoration betake himself to the mercy of a befriending God, and ask that the chains of evil habit may be broken off by Him

“who lifts up those that fall and raises all the crushed.”

The prayer of one that confesses will not be in vain since the merciful God

“will grant the desire of those that fear Him,”

and will give what is asked, as He gave the Source from Which to ask.

Through our Lord Jesus Christ, Who lives and reigns with the Father and the Holy Spirit, for ever and ever. Amen.

© 2010, Fr. John A. Peck. All rights reserved.

Our father Hippolytus was one of the most prolific writers of the early Church, and was distinguished by his learning and eloquence. He was born in Rome in the mid-100s, and Origen of Alexandria, while still a young man, heard him preach. St. Photius describes him in his Bibliotheca (cod. 121) as a disciple of St. Irenaeus of Lyons, who was himself a disciple of St. Polycarp of Smyrna. He died a martyr, being dragged to death by wild horses at Ostia.

1. Good, yea, very good, are all the works of our God and Savior— all of them that eye sees and mind perceives, all that reason interprets and hand handles, all that intellect comprehends and human nature understands. For what richer beauty can there be than that of the circle of heaven?

And what form of more blooming fairness than that of earth’s surface? And what is there swifter in the course than the chariot of the sun? And what more graceful car than the lunar orb? And what work more wonderful than the compact mosaic of the stars? And what more productive of supplies than the seasonable winds? And what more spotless mirror than the light of day? And what creature more excellent than man?

Very good, then, are all the works of our God and Savior. And what more requisite gift, again, is there than the element of water? For with water all things are washed and nourished, and cleansed and bedewed. Water bears the earth, water produces the dew, water exhilarates the vine; water matures the grain in the ear, water ripens the grape cluster, water softens the olive, water sweetens the palm-date, water reddens the rose and decks the violet, water makes the lily bloom with its brilliant cups.

And why should I speak at length? Without the element of water, none of the present order of things can subsist. So necessary is the element of water; for the other elements took their places beneath the highest vault of the heavens, but the nature of water obtained a seat also above the heavens. And to this the prophet himself is a witness, when he exclaims, “Praise the Lord, you heavens of heavens, and the water that is above the heavens.”

2. Nor is this the only thing that proves the dignity of the water. But there is also that which is more honorable than all— the fact that Christ, the Maker of all, came down as the rain, and was known as a spring, and diffused Himself as a river, and was baptized in the Jordan.

For you have just heard how Jesus came to John, and was baptized by him in the Jordan. Oh things strange beyond compare! How should the boundless River that makes glad the city of God have been dipped in a little water! The illimitable Spring that bears life to all men, and has no end, was covered by poor and temporary waters! He who is present everywhere, and absent nowhere— who is incomprehensible to angels and invisible to men— comes to the baptism according to His own good pleasure.

When you hear these things, beloved, take them not as if spoken literally, but accept them as presented in a figure. Whence also the Lord was not unnoticed by the watery element in what He did in secret, in the kindness of His condescension to man.

“For the waters saw Him, and were afraid.”

They well nigh broke from their place, and burst away from their boundary. Hence the prophet, having this in his view many generations ago, puts the question,

“What ails you, O sea, that you recede; and you, Jordan, that you were driven back? “

And they in reply said, We have seen the Creator of all things in the “form of a servant,” and being ignorant of the mystery of the economy, we were lashed with fear.

3. But we, who know the economy, adore His mercy, because He has come to save and not to judge the world.

Wherefore John, the forerunner of the Lord, who before knew not this mystery, on learning that He is Lord in truth, cried out, and spoke to those who came to be baptized of him,”O generation of vipers,” why do you look so earnestly at me? “I am not the Christ; ” I am the servant, and not the lord; I am the subject, and not the king; I am the sheep, and not the shepherd; I am a man, and not God. By my birth I loosed the barrenness of my mother; I did not make virginity barren. I was brought up from beneath; I did not come down from above. I bound the tongue of my father; I did not unfold divine grace. I was known by my mother, and I was not announced by a star. I am worthless, and the least; but “after me there comes One who is before me” — after me, indeed, in time, but before me by reason of the inaccessible and unutterable light of divinity.

“There comes One mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Spirit, and with fire.”

I am subject to authority, but He has authority in Himself. I am bound by sins, but He is the Remover of sins. apply the law, but He brings grace to light. teach as a slave, but He judges as the Master. I have the earth as my couch, but He possesses heaven. I baptize with the baptism of repentance, but He confers the gift of adoption: “He shall baptize you with the Holy Ghost, and with fire.” Why do you give attention to me? I am not the Christ.

4. As John says these things to the multitude, and as the people watch in eager expectation of seeing some strange spectacle with their bodily eyes, and the devil is struck with amazement at such a testimony from John, lo, the Lord appears, plain, solitary, uncovered, without escort, having on Him the body of man like a garment, and hiding the dignity of the Divinity, that He may elude the snares of the dragon.

And not only did He approach John as Lord without royal retinue; but even like a mere man, and one involved in sin, He bent His head to be baptized by John. Wherefore John, on seeing so great a humbling of Himself, was struck with astonishment at the affair, and began to prevent Him, saying, as you have just heard,

“I have need to be baptized by You, and You come to me? “

What are you doing, O Lord? You teach things not according to rule. I have preached one thing (regarding You), and You perform another; the devil has heard one thing, and perceives another. Baptize me with the fire of Divinity; why do you wait for water? Enlighten me with the Spirit; why do You attend upon a creature? Baptize me, the Baptist, that Your pre-eminence may be known. I, O Lord, baptize with the baptism of repentance, and I cannot baptize those who come to me unless they first confess fully their sins. Be it so then that I baptize You, what have You to confess? You are the Remover of sins, and will You be baptized with the baptism of repentance? Though I should venture to baptize You, the Jordan dares not to come near You.

“I have need to be baptized by You, and You come to me? “

5. And what says the Lord to him?

“Suffer it to be so now, for thus it becomes us to fulfill all righteousness.”

“Suffer it to be so now,” John; you are not wiser than I. You see as man; I foreknow as God. It becomes me to do this first, and thus to teach. I engage in nothing unbecoming, for I am invested with honor. Do you marvel, O John, that I am not come in my dignity? The purple robe of kings suits not one in private station, but military splendor suits a king: am I come to a prince, and not to a friend?

“Suffer it to be so now for thus it becomes us to fulfill all righteousness.”

I am the Fulfiller of the law; I seek to leave nothing wanting to its whole fulfillment, that so after me Paul may exclaim,

“Christ is the fulfilling of the law for righteousness to every one that believes.”

“Suffer it to be so now, for thus it becomes us to fulfill all righteousness.”

Baptize me, John, in order that no one may despise baptism. I am baptized by you, the servant, that no one among kings or dignitaries may scorn to be baptized by the hand of a poor priest. Allow me to go down into the Jordan, in order that they may hear my Father’s testimony, and recognize the power of the Son.

“Suffer it to be so now, for thus it becomes us to fulfill all righteousness.”

Then at length John suffers Him.

“And Jesus, when He was baptized, went up straightway out of the water: and the heavens were opened unto Him; and, lo, the Spirit of God descended like a dove, and rested upon Him. And a voice (came) from heaven, saying, This is my beloved Son, in whom I am well pleased.”

6. Do you see, beloved, how many and how great blessings we would have lost, if the Lord had yielded to the exhortation of John, and declined baptism? For the heavens were shut before this; the region above was inaccessible. We would in that case descend to the lower parts, but we would not ascend to the upper. But was it only that the Lord was baptized? He also renewed the old man, and committed to him again the scepter of adoption. For straightway

“the heavens were opened to Him.”

A reconciliation took place of the visible with the invisible; the celestial orders were filled with joy; the diseases of earth were healed; secret things were made known; those at enmity were restored to amity. For you have heard the word of the evangelist, saying, “The heavens were opened to Him,” on account of three wonders.

For when Christ the Bridegroom was baptized, it was meet that the bridal-chamber of heaven should open its brilliant gates. And in like manner also, when the Holy Spirit descended in the form of a dove, and the Father’s voice spread everywhere, it was meet that

“the gates of heaven should be lifted up.”

“And, lo, the heavens were opened to Him; and a voice was heard, saying, This is my beloved Son, in whom I am well pleased.”

7. The beloved generates love, and the light immaterial the light inaccessible.

“This is my beloved Son,”

He who, being manifested on earth and yet unseparated from the Father’s bosom, was manifested, and yet did not appear. For the appearing is a different thing, since in appearance the baptizer here is superior to the baptized. For this reason did the Father send down the Holy Spirit from heaven upon Him who was baptized. For as in the ark of Noah the love of God toward man is signified by the dove, so also now the Spirit, descending in the form of a dove, bearing as it were the fruit of the olive, rested on Him to whom the witness was borne. For what reason? That the faithfulness of the Father’s voice might be made known, and that the prophetic utterance of a long time past might be ratified. And what utterance is this?

“The voice of the Lord (is) on the waters, the God of glory thundered; the Lord (is) upon many waters.”

And what voice?

“This is my beloved Son, in whom I am well pleased.”

This is He who is named the son of Joseph, and (who is) according to the divine essence my Only-begotten. “This is my beloved Son”— He who is hungry, and yet maintains myriads; who is weary, and yet gives rest to the weary; who has not where to lay His head, and yet bears up all things in His hand; who suffers, and yet heals sufferings; who is smitten, and yet confers liberty on the world; who is pierced in the side, and yet repairs the side of Adam.

8. But give me now your best attention, I pray you, for I wish to go back to the fountain of life, and to view the fountain that gushes with healing. The Father of immortality sent the immortal Son and Word into the world, who came to man in order to wash him with water and the Spirit; and He, begetting us again to incorruption of soul and body, breathed into us the breath (spirit) of life, and endued us with an incorruptible panoply.

If, therefore, man has become immortal, he will also be God. And if he is made God by water and the Holy Spirit after the regeneration of the layer he is found to be also joint-heir with Christ after the resurrection from the dead. Wherefore I preach to this effect: Come, all you kindred of the nations, to the immortality of the baptism. I bring good tidings of life to you who tarry in the darkness of ignorance. Come into liberty from slavery, into a kingdom from tyranny, into incorruption from corruption.

And how, says one, shall we come? How? By water and the Holy Ghost. This is the water in conjunction with the Spirit, by which paradise is watered, by which the earth is enriched, by which plants grow, by which animals multiply, and (to sum up the whole in a single word) by which man is begotten again and endued with life, in which also Christ was baptized, and in which the Spirit descended in the form of a dove.

9. This is the Spirit that at the beginning

“moved upon the waters; “

by whom the world moves; by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues. This is the Spirit that David sought when he said,

“Create in me a clean heart, O God, and renew a right spirit within me.”

Of this Spirit Gabriel also spoke to the Virgin,

“The Holy Spirit shall come upon you, and the power of the Highest shall overshadow you.”

By this Spirit Peter spoke that blessed word,

“You are the Christ, the Son of the living God.”

By this Spirit the rock of the Church was established. This is the Spirit, the Comforter, that is sent because of you, that He may show you to be the Son of God.

10. Come then, be begotten again, O man, into the adoption of God. And how? Says one. If you practice adultery no more, and commit not murder, and serve not idols; if you are not overmastered by pleasure; if you do not suffer the feeling of pride to rule you; if you clean off the filthiness of impurity, and put off the burden of sin; if you cast off the armor of the devil, and put on the breastplate of faith, even as Isaiah says,

“Wash, and seek judgment, relieve the oppressed, judge the fatherless, and plead for the widow. And come and let us reason together, says the Lord. Though your sins be as scarlet, I shall make them white as snow; and though they be like crimson, I shall make them white as wool. And if you be willing, and hear my voice, you shall eat the good of the land.”

Do you see, beloved, how the prophet spoke before time of the purifying power of baptism? For he who comes down in faith to the layer of regeneration, and renounces the devil, and joins himself to Christ; who denies the enemy, and makes the confession that Christ is God; who puts off the bondage, and puts on the adoption,— he comes up from the baptism brilliant as the sun, flashing forth the beams of righteousness, and, which is indeed the chief thing, he returns a son of God and joint-heir with Christ.

To Him be the glory and the power, together with His most holy, and good, and quickening Spirit, now and ever, and to all the ages of the ages. Amen.

© 2010, Fr. John A. Peck. All rights reserved.

Our father among the saints John Maximovitch, Archbishop of Shanghai and San Francisco – The Wonderworker (d. 1966), was a diocesan bishop of the Russian Orthodox Church Outside Russia (ROCOR) who served widely from China to France to the United States. Countless miracles have been attributed to this holy bishop, both during his lifetime and since his repose. He guided souls in many places across the globe during his earthly sojourn.

Today the nature of the waters is sanctified. Today the Son of God is baptized in the waters of the Jordan, having no need Himself of cleansing, but in order to cleanse the sinful human race from defilement.

Now the heavens open and the voice of God the Father is heard: This is My beloved Son. The Holy Spirit descends upon the Savior of the world, Who stands in the Jordan, thereby confirming that this indeed is He Who is the incarnate Son of God. The Holy Trinity is clearly made manifest and is revealed to mankind.

The waters of the Jordan are sanctified, and together with them all the waters of creation, the very nature of water. Water is given power to cleanse not only the body, but also man’s whole soul, and to regenerate the whole man unto a new life through Baptism.

Through water all of nature is cleansed, for out of water the world was made, and moisture penetrates everywhere, giving life to everything else in nature. Without moisture neither animals nor plants can live; moisture penetrates into rocks, into every place in the world.

The waters are sanctified and through them the whole world, in preparation for renewal and regeneration for God’s eternal Kingdom which is to come.

Every year on this day the glory of God is revealed, renewing and confirming what was accomplished at Christ’s Baptism. Again the heavens are opened; again the Holy Spirit descends. We do not see this with our bodily eyes, but we sense its power. At the rite of blessing, the waters which are thereby sanctified are transformed; the become incorruptible and retain their freshness for many years.

Everyone can see this- both believers and unbelievers, both the wise and the ignorant.

Whence do the water acquire this property?

It is the action of the Holy Spirit.

Those who with faith drink these waters and anoint themselves with them receive relief and healing from spiritual and bodily infirmities. Homes are sanctified by these waters, the power of demons is expelled, God’s blessing is brought down upon all that is sprinkled with these waters. Through the sanctifying of the waters God’s blessing is again imparted to the whole world, cleansing it from the sins we have committed and guarding it from the machinations of the devil.

Today the Holy Spirit, descending up on the waters when the Cross of Christ is immersed into them, descends up on all of nature. Only in man He cannot enter without his will.

Let us open our hearts and souls to receive Him and with faith cry from the depths of our souls:

“Great art Thou, O Lord, and marvelous are Thy works, and there is no word which sufficeth to hymn Thy wonders.”

© 2010, Fr. John A. Peck. All rights reserved.

Our father among the saints, Leo the Great was the bishop of Rome during difficult times. He was an eminent scholar of Scripture and rhetoric. During an invasion by Attila the Hun, St. Leo met him outside the gates of Rome. After some short words, to everyone’s surprise, Attila turned and left. Three years later, during an invasion by Genseric the Vandal, St. Leo’s intercession again saved the Eternal City from destruction.

The yearly observance of the Epiphany is profitable to Christians

It is the right and reasonable duty of true piety, dearly-beloved, on the days which bear witness to the works of Divine mercy, to rejoice with the whole heart and to celebrate with all honor the things which have been wrought for our salvation: for the very law of recurring seasons calls us to such devout observance, and has now brought before us the feast of the Epiphany, consecrated by the Lord’s appearance soon after the day on which the Son of God co-eternal with the Father was born of a Virgin. And herein the providence of God has established a great safeguard to our faith, so that, while the worship of the Savior’s earliest infancy is repeated year by year, the production of true man’s nature in Him might be proved by the original verifications themselves. For this it is that justifies the ungodly, this it is that makes sinners saints, to wit the belief in the true Godhead and the true Manhood of the one Jesus Christ, our Lord: the Godhead, whereby being before all ages “in the form of God” He is equal with the Father: the Manhood whereby in the last days He is united to Man in the “form of a slave.”

For the confirmation therefore of this Faith which was to be fore-armed against all errors, it was a wondrous loving provision of the Divine plan that a nation which dwelt in the far-off country of the East and was cunning in the art of reading the stars, should receive the sign of the infant’s birth who was to reign over all Israel.

For the unwanted splendor of a bright new star appeared to the wise men and filled their mind with such wonder, as they gazed upon its brilliance, that they could not think they ought to neglect what was announced to them with such distinctness. And, as the event showed, the grace of God was the disposing cause of this wondrous thing: who when the whole of Bethlehem itself was still unaware of Christ’s birth, brought it to the knowledge of the nations who would believe, and declared that which human words could not yet explain, through the preaching of the heavens.

Both Herod and the wise men originally had an earthly conception of the kingdom signified; but the latter learned the truth, the former did not.

But although it was the office of the Divine condescension to make the Savior’s Nativity recognizable to the nations, yet for the understanding of the wondrous sign the wise men could have had intimation even from the ancient prophecies of Balaam, knowing that it was predicted of old and by constant repetition spread abroad:

“A star shall rise out of Jacob, and a man shall rise out of Israel, and shall rule the nations.”

And so the three men aroused by God through the shining of a strange star, follow the guidance of its twinkling light, thinking they will find the babe designated at Jerusalem in the royal city. But finding themselves mistaken in this opinion, through the scribes and teachers of the Jews they learned what the Holy Scripture had foretold of the birth of Christ; so that confirmed by a twofold witness, they sought with still more eager faith Him whom both the brightness of the star and the sure word of prophecy revealed. And when the Divine oracle was proclaimed through the chief priests’ answers and the Spirit’s voice declared, which says:

“And you, Bethlehem, the land of Judah, are not least among the princes of Judah; for out of you shall come a leader to rule My people Israel,” Micah 5:2

how easy and how natural it was that the leading men among the Hebrews should believe what they taught! But it appears that they held material notions with Herod, and reckoned Christ’s kingdom as on the same level as the powers of this world: so that they hoped for a temporal leader while he dreaded an earthly rival. The fear that racks you, Herod, is wasted; in vain do you try to vent your rage on the infant you suspect. Your realm cannot hold Christ; the Lord of the world is not satisfied with the narrow limits of your sway.

He, whom you do not wish to reign in Judea, reigns everywhere: and you would rule more happily yourself, if you were to submit to His command.

Why do you not do with sincerity what in treacherous falseness you promise? Come with the wise men, and in suppliant adoration worship the true King. But you, from too great fondness for Jewish blindness, will not imitate the nations’ faith, and directest your stubborn heart to cruel wiles, though you are doomed neither to stay Him whom you fear nor to harm them whom you slay.

The perseverance of the Magi led to the most important results

Led then, dearly beloved, into Bethlehem by obeying the guidance of the star, the wise men “rejoiced with very great joy,” as the evangelist has told us:

“and entering the house, found the child with Mary, His mother; and falling down they worshiped Him; and opening their treasures they presented to Him gifts, gold, frankincense and myrrh,” Matthew 2:10-11.

What wondrous faith of perfect knowledge, which was taught them not by earthly wisdom, but by the instruction of the Holy Spirit!

Whence came it that these men, who had left their country without having seen Jesus, and had not noticed anything in His looks to enforce such systematic adoration, observed this method in offering their gifts? Unless it were that besides the appearance of the star, which attracted their bodily eyes, the more refulgent rays of truth taught their hearts that before they started on their toilsome road, they must understand that He was signified to Whom was owed in gold royal honor, in incense Divine adoration, in myrrh the acknowledgment of mortality.

Such a belief and understanding no doubt, as far as the enlightenment of their faith went, might have been sufficient in themselves and have prevented their using their bodily eyes in inquiring into that which they had beheld with their mind’s fullest gaze. But their sagacious diligence, persevering till they found the child, did good service for future peoples and for the men of our own time: so that, as it profited us all that the apostle Thomas, after the Lord’s resurrection , handled the traces of the wounds in His flesh, so it was of advantage to us that His infancy should be attested by the visit of the wise men. And so the wise men saw and adored the Child of the tribe of Judah,

“of the seed of David according to the flesh,” Romans 1:3

“made from a woman, made under the law,” Galatians 4

which He had come

“not to destroy but to fulfill,” Matthew 5:17

They saw and adored the Child, small in size, powerless to help others , incapable of speech, and in naught different to the generality of human children. Because, as the testimonies were trustworthy which asserted in Him the majesty of invisible Godhead, so it ought to be impossible to doubt that

“the Word became flesh,”

and the eternal essence of the Son of God took man’s true nature: lest either the inexpressible marvels of his acts which were to follow or the infliction of sufferings which He had to bear should overthrow the mystery of our Faith by their inconsistency: seeing that no one at all can be justified save those who believe the Lord Jesus to be both true God and true Man.

The Manichean heresy corrupts the Scriptures in order to disprove the truth

This peerless Faith, dearly-beloved, this Truth proclaimed throughout all ages, is opposed by the devilish blasphemies of the Manicheans: who to murder the souls of the deceived have woven a deadly tissue of wicked doctrine out of impious and forged lies, and over the ruins of their mad opinions men have fallen headlong to such depths as to imagine a Christ with a fictitious body, who presented nothing solid, nothing real to the eyes and touch of men , but displayed an empty shape of fancy-flesh.

For they wish it to be thought unworthy of belief that God the Son of God placed Himself within a woman’s body and subjected His majesty to such a degradation as to be joined to our fleshly nature and be born in the true body of human substance although this is entirely the outcome of His power, not of His ill-treatment, and it is His glorious condescension, not His being polluted that should be believed in. For if yonder visible light is not marred by any of the uncleannesses with which it is encompassed, and the brightness of the sun’s rays, which is doubtless a material creature, is not contaminated by any of the dirty or muddy places to which it penetrates, is there anything whatever its quality which could pollute the essence of that eternal and immaterial Light?

Seeing that by allying Himself to that creature which He had made after His own image He furnished it with purification and received no stain, and healed the wounds of its weakness without suffering loss of power. And because this great and unspeakable mystery of divine Godliness was announced by all the testimonies of the Holy Scriptures, those opponents of the Truth of which we speak have rejected the law that was given through Moses and the divinely inspired utterances of the prophets, and have tampered with the very pages of the gospels and apostles, by removing or inserting certain things: forging for themselves under the Apostles’ names and under the words of the Savior Himself many volumes of falsehood, whereby to fortify their lying errors and instill deadly poison into the minds of those to be deceived.

For they saw that everything contradicted and made against them and that not only by the New but also by the Old Testament their blasphemous and treacherous folly was confuted.

And yet persisting in their mad lies they cease not to disturb the Church of God with their deceits, persuading those miserable creatures whom they can ensnare to deny that man’s nature was truly taken by the Lord Jesus Christ; to deny that He was truly crucified for the world’s salvation: to deny that from His side wounded by the spear flowed the blood of Redemption and the water of baptism: to deny that He was buried and raised again the third day: to deny that in sight of the disciples He was lifted above all the heights of the skies to take His seat on the right hand of the Father; and in order that when all the truth of the Apostles’ Creed was destroyed, there may be nothing to frighten the wicked or inspire the saints with hope, to deny that the living and the dead must be judged by Christ; so that those whom they have robbed of the power of these great mysteries may learn to worship Christ in the sun and moon, and under the name of the Holy Spirit to adore Manicheaus himself, the inventor of all these blasphemies.

Avoid all dealings with the heretics, but intercede with God for them

To confirm your hearts therefore, dearly-beloved, in the Faith and Truth, let today’s festival help you all, and let the catholic confession be fortified by the testimony of the manifestation of the Savior’s infancy, while we anathematize the blasphemy of those who deny the flesh of our nature in Christ: about which the blessed Apostle John has forewarned us in no doubtful utterance, saying,

“every spirit which confesses Christ Jesus to have come in the flesh is of God: and every spirit which destroys Jesus is not of God, and this is Antichrist.”

Consequently let no Christian have anything in common with men of this kind, let him have no alliance or intercourse with such. Let it advantage the whole Church that many of them in the mercy of God have been discovered, and that their own confession has disclosed how sacrilegious their lives were. Let no one be deceived by their discriminations between food and food, by their soiled raiment, by their pale faces.

Fasts are not holy which proceed not on the principle of abstinence but with deceitful design. Let this be the end of their harming the unwary, and deluding the ignorant; henceforth no one’s fall shall be excusable: no longer must he be held simple but extremely worthless and perverse who hereafter shall be found entangled in detestable error.

A practice countenanced by the Church and Divinely instituted, not only do we not forbid, we even incite you to, that you should supplicate the Lord even for such: since we also with tears and mourning feel pity for the ruins of cheated souls, carrying out the Apostles’ example of loving-kindness, so as to be weak with those that are weak and to “weep with those that weep.”

For we hope that God’s mercy can be won by the many tears and due amendment of the fallen: because so long as life remains in the body no man’s restoration must be despaired of, but the reform of all desired with the Lord’s help,

“who raises up them that are crushed, looses them that are chained, gives light to the blind:”

to whom is honor and glory for ever and ever. Amen.

© 2010, Fr. John A. Peck. All rights reserved.

Our father among the saints John Chrysostom, Archbishop of Constantinople, was a notable Christian bishop and preacher from the fourth and fifth centuries in Syria and Constantinople. He is famous for eloquence in public speaking and his denunciation of abuse of authority in the Church and in the Roman Empire of the time. His banishments demonstrated that secular powers had strong influence in the eastern Church at this period in history.

Call to mind that day, on which for the Apostles

“there appeared disparate tongues like fire, and sat over each one of them” (Acts 2:3).

And that the baptism of John did not impart the Spirit and remission of sins is evident from the following: Paul

“found certain disciples, and said to them: received ye the Holy Spirit since ye have believed? They said to him: but furthermore whether it be of the Holy Spirit, we shall hear. He said to them: into what were ye baptized? They answered: into the baptism of John. Paul then said: John indeed baptized with the baptism of repentance,” — repentance, but not remission of sins; for whom did he baptize? “Having proclaimed to the people, that they should believe in the One coming after him, namely, Christ Jesus. Having heard this, they were baptized in the Name of the Lord Jesus: and Paul laying his hands on them, the Holy Spirit came upon them” (Acts 19:1-6).

Do you see, how incomplete was the baptism of John? If the one were not incomplete, would then Paul have baptized them again, and placed his hands on them; having performed also the second, he shew the superiority of the apostolic Baptism and that the baptism of John was far less than his. Thus, from this we recognize the difference of the baptisms.

Now it is necessary to say, for whom was Christ baptised and by which baptism? Neither the former the Jewish, nor the last — ours. Whence hath He need for remission of sins, how is this possible for Him, Who hath not any sins?

“Of sin, — it says in the Scriptures, — worked He not, nor was there deceit found in His mouth” (1 Pet 2:22);

and further,

“who of you convicts Me of Sin?” (Jn 8:46).

And His flesh was privy to the Holy Spirit; how might this be possible, when it in the beginning was fashioned by the Holy Spirit? And so, if His flesh was privy to the Holy Spirit, and He was not subject to sins, then for whom was He baptized? But first of all it is necessary for us to recognize, by which baptism He was baptized, and then it will be clear for us. By which baptism indeed was He baptized? — Not the Jewish, nor ours, nor John’s.

For whom, since thou from thine own aspect of baptism dost perceive, that He was baptized not by reason of sin and not having need of the gift of the Spirit; therefore, as we have demonstrated, this baptism was alien to the one and to the other. Hence it is evident, that He came to Jordan not for the forgiveness of sins and not for receiving the gifts of the Spirit. But so that some from those present then should not think, that He came for repentance like others, listen to how John precluded this. What he then spoke to the others then was:

“Bear ye fruits worthy of repentance”;

but listen what he said to Him:

“I have need to be baptized of You, and You come to me?” (Mt 3:8, 14).

With these words he demonstrated, that Christ came to him not through that need with which people came, and that He was so far from the need to be baptized for this reason — so much more sublime and perfectly purer than Baptism itself. For whom was He baptized, if this was done not for repentance, nor for the remission of sins, nor for receiving the gifts of the Spirit? Through the other two reasons, of which about the one the disciple speaks, and about the other He Himself spoke to John. Which reason of this baptism did John declare? Namely, that Christ should become known to the people, as Paul also mentions:

“John therefore baptized with the baptism of repentance, so that through him they should believe on Him that comes” (Acts 19:4);

this was the consequence of the baptism. If John had gone to the home of each and, standing at the door, had spoken out for Christ and said:

“He is the Son of God,”

such a testimony would have been suspicious, and this deed would have been extremely perplexing. So too, if he in advocating Christ had gone into the synagogues and witnessed to Him, this testimony of his might be suspiciously fabricated. But when all the people thronged out from all the cities to Jordan and remained on the banks of the river, and when He Himself came to be baptized and received the testimony of the Father by a voice from above and by the coming-upon of the Spirit in the form of a dove, then the testimony of John about Him was made beyond all questioning. And since he said:

“and I knew Him not” (Jn 1:31),

his testimony put forth is trustworthy. They were kindred after the flesh between themselves

“wherefore Elizabeth, thy kinswoman, hath also conceived a son” — said the Angel to Mary about the mother of John (Lk. 1: 36);

if however the mothers were relatives, then obviously so also were the children. Thus, since they were kinsmen — in order that it should not seem that John would testify concerning Christ because of kinship, the grace of the Spirit organized it such, that John spent all his early years in the wilderness, so that it should not seem that John had declared his testimony out of friendship or some similar reason. But John, as he was instructed of God, thus also announced about Him, wherein also he did say: “and I knew Him not.” From whence didst thou find out?

“He having sent me that says to baptize with water, That One did tell me”

What did He tell thee?

“Over Him thou shalt see the Spirit descending, like to a dove, and abiding over Him, That One is baptized by the Holy Spirit” (Jn 1:32-33).

Dost thou see, that the Holy Spirit did not descend as in a first time then coming down upon Him, but in order to point out that preached by His inspiration — as though by a finger, it pointed Him out to all. For this reason He came to baptism.

And there is a second reason, about which He Himself spoke — what exactly is it? When John said:

“I have need to be baptized of Thee, and Thou art come to me?”

– He answered thus:

“stay now, for thus it becomes us to fulfill every righteousness” (Mt 3:14-15).

Dost thou see the meekness of the servant? Dost thou see the humility of the Master? What does He mean:

“to fulfill every righteousness?”

By righteousness is meant the fulfillment of all the commandments, as is said:

“both were righteous, walking faultlessly in the commandments of the Lord” (Lk 1:6).

Since fulfilling this righteousness was necessary for all people — but no one of them kept it or fulfilled it — Christ came then and fulfilled this righteousness.

And what righteousness is there, someone will say, in being baptized? Obedience for a prophet was righteous. As Christ was circumcised, offered sacrifice, kept the sabbath and observed the Jewish feasts, so also He added this remaining thing, that He was obedient to having been baptized by a prophet. It was the will of God then, that all should be baptized — about which listen, as John speaks:

“He having sent me to baptize with water” (Jn 1:33);

so also Christ:

“the publicans and the people do justify God, having been baptized with the baptism of John; the pharisees and the lawyers reject the counsel of God concerning themselves, not having been baptized by him” (Lk 7:29-30).

Thus, if obedience to God constitutes righteousness, and God sent John to baptize the nation, then Christ has also fulfilled this along with all the other commandments.

Consider, that the commandments of the law is the main point of the two denarii: this — debt, which our race has needed to pay; but we did not pay it, and we, falling under such an accusation, are embraced by death. Christ came, and finding us afflicted by it — He paid the debt, fulfilled the necessary and seized from it those, who were not able to pay. Wherefore He does not say: “it is necessary for us to do this or that,” but rather

“to fulfill every righteousness.”

“It is for Me, being the Master, — says He, — proper to make payment for the needy.”

Such was the reason for His baptism — wherefore they should see, that He had fulfilled all the law — both this reason and also that, about which was spoken of before. Wherefore also the Spirit did descend as a dove: because where there is reconciliation with God — there also is the dove. So also in the ark of Noah the dove did bring the branch of olive — a sign of God’s love of mankind and of the cessation of the flood. And now in the form of a dove, and not in a body — this particularly deserves to be noted — the Spirit descended, announcing the universal mercy of God and showing with it, that the spiritual man needs to be gentle, simple and innocent, as Christ also says:

“Except ye be converted and become as children, ye shalt not enter into the Heavenly Kingdom” (Mt 18:3).

But that ark, after the cessation of the flood, remained upon the earth; this ark, after the cessation of wrath, is taken to heaven, and now this Immaculate and Imperishable Body is situated at the right hand of the Father.

Having made mention about the Body of the Lord, I shall also say a little about this, and then the conclusion of the talk. Many now will approach the Holy Table on the occasion of the feast. But some approach not with trembling, but shoving, hitting others, blazing with anger, shouting, cursing, roughing it up with their fellows with great confusion. What, tell me, are you troubled by, my fellow? What disturbs you? Do urgent affairs, for certain, summon you?

At this hour art thou particularly aware, that these affairs of thine that thou particularly remember, that thou art situated upon the earth, and dost thou think to mix about with people? But is it not with a soul of stone naturally to think, that in such a time thou stand upon the earth, and not exult with the Angels with whom to raise up victorious song to God? For this Christ also did describe us with eagles, saying:

“where the corpse is, there are the eagles gathered” (Mt 24:28)

– so that we might have risen to heaven and soared to the heights, having ascended on the wings of the spirit; but we, like snakes, crawl upon the earth and eat dirt. Having been invited to supper, thou, although satiated before others, would not dare to leave before others while others are still reclining. But here, when the sacred doings are going on, thou at the very middle would pass by everything and leave? Is it for a worthy excuse? What excuse might it be? Judas, having communed that last evening on that final night, left hastily then as all the others were still reclining.

Here these also are in imitation of him, who leave before the final blessing! If he had not gone, then he would not have made the betrayal; if he did not leave his co-disciples, then he would not have perished; if he had not removed himself from the flock, then the wolf would not have seized and devoured him alone; if he had separated himself from the Pastor, then he would not have made himself the prey of wild beasts.

Wherefore he (Judas) was with the Jews, and those (the apostles) went out with the Lord. Dost thou see, by what manner the final prayer after the offering of the sacrifice is accomplished? We should, beloved, stand forth for this, we should ponder this, fearful of the coming judgement for this.

We should approach the Holy Sacrifice with great decorum, with proper piety, so as to merit us more of God’s benevolence, to cleanse one’s soul and to receive eternal blessings, of which may we all be worthy by the grace and love for mankind of our Lord Jesus Christ, to with Whom the Father, together with the Holy Spirit, be glory, power, and worship now and ever and unto ages of ages. Amen.

© 2010, Fr. John A. Peck. All rights reserved.

Our father among the saints John Chrysostom, Archbishop of Constantinople, was a notable Christian bishop and preacher from the fourth and fifth centuries in Syria and Constantinople. He is famous for eloquence in public speaking and his denunciation of abuse of authority in the Church and in the Roman Empire of the time. His banishments demonstrated that secular powers had strong influence in the eastern Church at this period in history.

We shall now say something about the present feast. Many celebrate the feast days and know their designations, but the cause for which they were established they know not. Thus concerning this, that the present feast is called Theophany — everyone knows; but what this is — Theophany, and whether it be one thing or another, they know not. And this is shameful — every year to celebrate the feast day and not know its reason.

First of all therefore, it is necessary to say that there is not one Theophany, but two: the one actual, which already has occurred, and the second in future, which will happen with glory at the end of the world. About this one and about the other you will hear today from Paul, who in conversing with Titus, speaks thus about the present: “

The grace of God hath revealed itself, having saved all mankind, decreeing, that we reject iniquity and worldly desires, and dwell in the present age in prudence and in righteousness and piety” — and about the future: “awaiting the blessed hope and glorious appearance of our great God and Savior Jesus Christ” (Tit 2:11-13).

And a prophet speaks thus about this latter:

“the sun shall turn to darkness, and the moon to blood at first, then shalt come the great and illuminating Day of the Lord” (Joel 2:31).

Why is not that day, on which the Lord was born, considered Theophany — but rather this day on which He was baptized?

This present day it is, on which He was baptized and sanctified the nature of water. Because on this day all, having obtained the waters, do carry it home and keep it all year, since today the waters are sanctified; and an obvious phenomenon occurs: these waters in their essence do not spoil with the passage of time, but obtained today, for one whole year and often for two or three years, they remain unharmed and fresh, and afterwards for a long time do not stop being water, just as that obtained from the fountains.

Why then is this day called Theophany?

Because Christ made Himself known to all — not then when He was born — but then when He was baptised. Until this time He was not known to the people. And that the people did not know Him, Who He was, listen about this to John the Baptist, who says:

“Amidst you stands, Him Whom you know not of” (Jn.1:26).

And is it surprising that others did not know Him, when even the Baptist did not know Him until that day?

“And I — said he — knew Him not: but He that did send me to baptise with water, about This One did tell unto me: over Him that shalt see the Spirit descending and abiding upon Him, This One it is Who baptizes in the Holy Spirit” (Jn. 1:33).

Thus from this it is evident, that — there are two Theophanies, and why Christ comes at baptism and on whichever baptism He comes, about this it is necessary to say: it is therefore necessary to know both the one and equally the other. And first it is necessary to speak your love about the latter, so that we might learn about the former.

There was a Jewish baptism, which cleansed from bodily impurities, but not to remove sins.

Thus, whoever committed adultery, or decided on thievery, or who did some other kind of misdeed, it did not free him from guilt. But whoever touched the bones of the dead, whoever tasted food forbidden by the law, whoever approached from contamination, whoever consorted with lepers — that one washed, and until evening was impure, and then cleansed.

“Let one wash his body in pure water — it says in the Scriptures, — and he will be unclean until evening, and then he will be clean” (Lev 15:5, 22:4).

This was not truly of sins or impurities, but since the Jews lacked perfection, then God, accomplishing it by means of this greater piety, prepared them by their beginnings for a precise observance of important things.

Thus, Jewish cleansings did not free from sins, but only from bodily impurities. Not so with ours: it is far more sublime and it manifests a great grace, whereby it sets free from sin, it cleanses the spirit and bestows the gifts of the Spirit. And the baptism of John was far more sublime than the Jewish, but less so than ours: it was like a bridge between both baptisms, leading across itself from the first to the last.

Wherefore John did not give guidance for observance of bodily purifications, but together with them he exhorted and advised to be converted from vice to good deeds and to trust in the hope of salvation and the accomplishing of good deeds, rather than in different washings and purifications by water. John did not say: wash your clothes, wash your body, and ye will be pure, but what? –

“bear ye fruits worthy of repentance” (Mt 3:8).

Since it was more than of the Jews, but less than ours: the baptism of John did not impart the Holy Spirit and it did not grant forgiveness by grace: it gave the commandment to repent, but it was powerless to absolve sins. Wherefore John did also say:

“I baptize you with water…That One however will baptize you with the Holy Spirit and with fire” (Mt 3:11).

Obviously, he did not baptize with the Spirit. But what does this mean:

“with the Holy Spirit and with fire?”

Part Two can be accessed by CLICKING HERE

© 2010, Fr. John A. Peck. All rights reserved.