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ces pratiques dans l'Ecriture, et les Pères les observoient pour les avoir reçues par une instruction secrète de ceux qui les avoient précédés dans le ministère.

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In English:

Among the eulogies which St Basil gives of baptism it may be remarked that he calls it the beginning of life, the price of our redemption, the death of sin, the regeneration of the soul, the ineffaceable seal, the grace of adoption. It is so essential to name the three Persons, the Father, the Son, and the Holy Ghost, in the administration of baptism, according to the precept of the Lord, that there is not less danger in omitting one of these than in dying without baptism. If the apostle speaks of a baptism given in the name of Jesus Christ, it is not that it has been actually conferred in that name only, and that it is indifferent whether the three Persous be named. The invocation of the name of Jesus Christ is a profession of faith in the Holy Trinity, by which it is declared that one acknowledges both God the Father who has anointed Jesus Christ and the Son who has been anointed, and the Holy Spirit who is himself the unction; for under the name of Jesus Christ these three things are implied, he who anoints, he who is anointed, and the unction. Whatever be the number of our sins, baptism effaces them all. It delivers us from servitude, by associating us with angels in the quality of citizens of heaven; it makes us children of God and coheirs in the benefits of Jesus Christ;

For some remarks on this term, see the Appendix.

it is the garment of immortality. There is no time in which baptism may not be received, by night as in the day, at any moment of life. But the Paschal time was specially appointed for receiving it and the Catechumens were usually prepared during a considerable time, that is, through Lent. Before administering it to them, they blessed the water, the oil, and the person to be baptized; he was plunged thrice in the water, and at each time the three Persons of the Trinity were named, to mark the three days that the Saviour remained in the tomb. The Catechumen in receiving baptism made a profession of belief in the Father, the Son, and the Holy Spirit, and renounced the devil and his angels.

XLVII. ST GREGORY OF
OF NAZIANZUM.

Dupin says:

He [Gregory] speaks of the wonderful effects of Baptism, which had the virtue of purifying us..He speaks of Baptism and its marvellous effects..he observes that it consists of two things, the water and the Spirit; that the washing the body with water represents the operation of the Spirit in purifying the soul &c. that it is very dangerous to break the promise which we made at Baptism; for there is no more regeneration, nor perfect renovation to be hoped for afterwards &c. &c... St Gregory proves that we ought not to delay the receiving of baptism, and refutes the vain pretences of those who delay it. He says that infants are to be baptized, to consecrate them to Jesus Christ from their infancy. &c. . He says that infants must be baptized, though there be no danger of their death. After this he enlarges upon the effects of Baptism, and upon the divine fire which purifies us.

Cary quotes Gregory Nazianzen as arguing against those half Christians who sought out pretences for delaying their baptism, saying:

Hast thou an infant-child? Let not wickedness have the advantage of time; let him be sanctified by infancy; let him be dedicated from the cradle to the Spirit..e t

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The Greek is as follows:

« Νήπιόν ἐστι σοί; μὴ λαβέτω καιρὸν ἡ κακία, ἐκ βρέφους ἁγιασθήτω, ἐξ ὀνύχων καθιερωθήτω τῷ Πνεύματι.”

Cary also gives the following from Gregory Nazianzen :

This is the grace and power of Baptism, not bringing a deluge upon the world as formerly, but purifying every one from his sins, and entirely removing the obstructions or spots which are caused by wickedness-To speak in a few words, we are to consider the power of Baptism as a contract with God as a second life, and a more pure conversation,— there being no second regeneration. ORAT. XI, p. 611.

The Greek is:

Αὕτη μὲν ἡ τοῦ βαπτίσματος χάρις καὶ δύναμος, οὐ κόσμου κατακλυσμὸν ὡς πάλαι, τὴν δὲ τοῦ καθέκαστον ἁμαρτίας κάθαρσιν ἔχουσα.

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The OXFORD TRACT, no 67, quotes Gregory Nazianzen in pages 76, 78, 120, 183, 202 and 252 of the third edition.

In page 76, thus:

If He (the Holy Ghost) be not adorable, how does He deify (eo) me through Baptism? ORAT. XXXI THEOL. 4, De Spir. viii, s. 28, p. 574. ed. Paris 1778. In Greek:

Εἰ μὲν γὰρ οὐ προσκυνητὸν, πῶς ἐμὲ Θεοῖ δια τοῦ βαπτίσματος ;

In page 120, arguing that Baptismal putting on of Christ is a motive to intense charity, &c. the Tract quotes Nazianzen:

Seest thou one naked? Clothe him, reverencing thy own garment of immortality-and that is Christ; for as many as have been baptized into Christ, have put on Christ.' ORAT. xl. in S. Bapt. §. 29. p. 716.

Ἐὰν ἴδῃς γυμνὸν, περίβαλε, τὸ σὸν τιμῶν ἔνδυμα τῆς ἀφθαρσίας· Χριστὸς δὲ τοῦτό ἐστιν, ἐπειδὴ ὅσοι εἰς Χριστὸν ἐβαπτίσθημεν, Χριστὸν ἐνδεδύμεθα.

In pages 78, 183, and 202 the quotations are not so very directly on this subject.

In page 252, arguing that Johu's baptism was far above Mosaic rites, but far inferior to the sacrament of Christ, Nazianzen is quoted :

Moses baptized, but with water, and before this, in the cloud and in the sea; but this was typically, as Paul also pronounceth the sea a type of the water; the cloud of the Spirit; the manna of the bread of life; the drink of the divine draught. John also baptized, and he no longer Judaically; for he baptized not with water only, but, 'to repentance'; but not as yet altogether spiritually, for it addeth not with the Spirit.' Jesus also baptizeth, but with the Spirit. This is its perfection. ORAT. XXXix (in S. Lumina), §. 17, p. 688, ed. Ben.

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Ἐβάπτισε Μωϋσῆς ἀλλ ̓ ἐν ὕδατι, καὶ πρὸ τούτου ἐν νεφέλῃ καὶ θαλάσσῃ· τυπικῶς δὲ τοῦτο ἦν, ὡς καὶ Παύλῳ δοκεῖ ἡ θάλασσα τοῦ ὕδατος, ἡ νεφέλη τοῦ πνεύματος, τὸ μάννα τοῦ τῆς ζωῆς ἄρτου ; τὸ πόμα τοῦ θείου πόματος· ἐβάπτισε καὶ Ιωαννης, οὐκ ἔτι μὲν Ἰουδαϊκῶς· οὐ γὰρ ἐν ὕδατι μόνον ἀλλά καὶ εἰς μετάνοιαν· οὔπω δὲ ὅλον πνευματικῶς· οὐ γὰρ προστίθῃσι τὸ, ἐν πνεύματι· βαπτίζει καὶ Ἰησοῦς ἀλλ ̓ ἐν πνεύματι, τοῦτο ἡ τελειότης.

The Oxford Tract, immediately after the above extracts, quotes as follows:

But since your piety hath demanded of us an account of the most amazing Baptism of the Gospel, I think it in harmony with what has been above said on the Kingdom of Heaven,' that we should observe briefly the difference between Moses' baptism and that of John; and then, by the grace of God, we shall be fit to perceive the surpassing wondrousness in the Baptism of our Lord Jesus Christ, in the incom

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