De Baptismo Domini
The Humility of the Journey
Jesus departs Nazareth in humble silence to seek baptism, setting an example of detachment and obedience.
When twenty-nine years of his life were complete—years during which the Lord Jesus had lived so painfully and humbly—and his thirtieth year had begun, in those days when John was baptizing and preaching before being imprisoned, Jesus told his Mother that the time had come for him to go and glorify his Father, to reveal himself to the world (having remained hidden for so long), and to work for the salvation of the souls for whom the Father had sent him here. Taking his leave of her and his foster-father Joseph with reverence, he came from Nazareth in Galilee, where he had been raised—which lies to the north of Jerusalem—and went toward the Jordan, where John was baptizing, not far from Jericho, which lies to the east of Jerusalem. From Jericho, also to the east, it is about two miles to the chapel of Saint John where he lived, and from there about one mile to the place on the Jordan where Christ is said to have been baptized, between Ennon and Salim, not far from Mount Gilboa in Bethany, which is above the Jordan, three leagues from Jericho but two from the chapel of Saint John, according to Remigius, because 'Galilee' is interpreted as 'transmigration' and 'Jordan' as 'descent'. The fact that Jesus came from Galilee to the Jordan signifies that his members, if they wish to be baptized and washed through grace, must migrate from vices to virtues and, by descending, be humbled. As Bede says: "Jesus, baptized at thirty years of age, began to perform signs and teach more openly, showing a proper time to those who think any age is suitable for the priesthood or for teaching." And it shouldn't trouble anyone that Jeremiah and Daniel received the Spirit of prophecy as boys, because miracles shouldn't be taken as a pattern for our own actions. The Savior’s age of thirty at His baptism was fitting, and it fits us too, because of the mystery of the Trinity and the working of the Ten Commandments. Whoever is baptized, or rejoices in having been baptized, should be 'thirty' in this way: by understanding and fulfilling the Ten Commandments in the faith of the Holy Trinity—so says Bede. Here, according to Rabanus, we are taught that no one should become a priest or preacher, or be set over the Church, unless he is of mature and perfect age. But alas, such people are now put in charge of the Church's government who don't know how to govern themselves—such stewards of the Crucified One's inheritance who cannot even be guardians of their own affairs; they even want to rule over others while still needing a tutor themselves. According to Chrysostom: "Jesus came to baptism at thirty because, clearly, after that baptism He was going to dissolve the Old Law. For that reason, He remained in the observance of the Law until this age, which can grasp all sins, fulfilling it entirely, so that no one could say He dissolved the Law because He was unable to fulfill it. Therefore, Christ waited for this entire age, through which He fulfilled the whole time of justice, and only then came to baptism, as if placing a capstone upon all the observances of the Law." So says Chrysostom, regarding the humble approach of Christ to baptism. The Lord of the world travels alone, then, with bare feet, over the distance of such a long journey. Look at him carefully and with devotion, and feel for him intensely and from the heart. He doesn't bring a crowd of soldiers, horses, or any other retinue with him; he didn't yet have disciples or any other following. He has no one to go ahead to prepare lodgings or necessities. There are no honors or displays there, such as we little worms use and take pleasure in. Yet he, whom thousands of thousands serve in his kingdom and ten thousand times a hundred thousand attend, walks alone, treading the earth with bare feet and laboring until he is exhausted. For his kingdom is not of this world; he emptied himself, taking the form of a servant, not a King. He became a servant so that he might make us kings; he became a stranger and a pilgrim so that he might lead us to his homeland and his kingdom. He has set a way before our eyes by which we may ascend there. But why do we neglect him? Why don't we humble ourselves? Why do we so greedily seek and hold onto honors and pomp—things that are fleeting and empty? It's certainly because our kingdom is of this world. We don't consider that we are strangers and pilgrims, and that's why we fall into these evils. O vain children of men! Why do we accept the vain over the true, the fleeting over the certain, and the temporal over the eternal, and why do we embrace them so eagerly? Why don't we despise these passing things and regard them as already gone? The Lord Jesus, therefore—the Giver of salvation, who has no need of salvation—goes on his way, walking humbly day after day until he reaches the Jordan.
The Baptism of the Lord
Jesus submits to John's baptism, prompting John's reverent hesitation and the revelation of Christ's profound humility.
When he arrived at the Jordan, he found John baptizing sinners and a great crowd that had gathered there for his preaching, because they regarded him as the Christ. The Lord came to be baptized among his servants, the Judge among the guilty, not to be cleansed by the waters, but desiring to cleanse them himself. Jesus came to John—the greater to the lesser, that is, God to John, the Lord to his servant, the King to his soldier, the light to the lamp, the sun to the morning star—to confirm John's preaching and to receive testimony from him; to be baptized by him with an outward washing, the Fountain by the stream, the Fullness by the drop, the Author of Baptism by the minister of baptism. He did this not because he needed cleansing, but to perform our cleansing; not because he needed the washing to receive the remission of sins through baptism, but to approve John's baptism with his own Baptism and to show that it was ordained by God. He came to instill in us the mystery of Baptism; to fulfill all the righteousness of the Law and all humility, as he was born a man, and to teach by fulfilling it; to reveal the mystery of the Trinity; so that no one, however holy, would judge the grace of Baptism to be superfluous; to do first what he later commanded to be done; so that servants might know with what eagerness they ought to run to the Baptism of the Lord, since the Lord himself did not disdain to receive the baptism of a servant, and no one should shun the washing of grace when Christ did not shun the washing of repentance; to crush the head of the dragon in the water, to blot out sins, and to bury the old Adam; to sanctify the waters by the touch of his most pure flesh and body, and to confer upon the waters the power of washing and regeneration, leaving the sanctified waters for those to be baptized thereafter; to show the coming of the Holy Spirit upon the baptized through the descent of the dove into the washing of believers; so that the people might hear the testimony of John about Christ, and also that of God the Father; and so that, through the fact that he himself, the Son of God, was baptized, he might make and show all who are reborn through Baptism to be children of God and his own brothers. You, too, faithful one, now that you are reborn in Christ, follow him and examine his sacraments and all that is done. The Lord, therefore, wishing to work our salvation... ...to do before teaching, and beginning first at the gateway of the sacraments and the foundation of the virtues, he willed to be baptized by John. He said to John, who was then baptizing sinners, "I ask you to baptize me along with them." John, however, looked at him and knew through divine revelation in the Spirit that he was true God and man. Knowing he had no sin and therefore no need of washing, yet was the one who washes others from sin, John was afraid and terrified. So, that the soldier might imitate the humility of the King, he held him back out of reverence and said, "Lord, I am earthly and you are heavenly; you have no need of this, yet I need to be baptized. And you, whose birth is without stain, come to me to be baptized? You are the greater and the Lord, and I am the lesser and the servant; you shouldn't come to me, but rather I should have gone to you." "You are clean, and you cleanse all things; it isn't for you to be baptized by me, but for me to be cleansed and baptized by you." "I am human; you are God." "I am a sinner because I am human; you are without sin because you are God." "Why do you wish to be baptized by me?" "I don't refuse the service, but I don't understand the mystery." "I baptize sinners unto repentance; why do you, who have no cause for sin, wish to be baptized?" After all, why would you want to be baptized as a sinner when you came to forgive sins? Hence Bernard says: "Do you wish to be baptized, Lord Jesus?" Why, or what need do you have for baptism? Does a healthy person need medicine, or a clean person need washing? Where would you get sin, such that baptism would be necessary? What stain could the Lamb without stain possibly have? Hence Chrysostom also says: "For you to baptize me is a fitting reason, so that I might be made righteous and worthy of heaven; but for me to baptize you, what is the reason?" Every good thing descends from heaven to earth; it doesn't ascend from earth to heaven. And so Pope Leo also asks, "What are you doing, Lord?" Look, they'll stone me as if I were a liar. I've preached great things about you, and you've arrived as simply as a guest! You are the Son of the King above, and the Son of the King below, yet nowhere do you show a royal scepter! Show your dignity. Why have you come alone and so humbly? Where are the hosts of angels? Where is the service of the six-winged Cherubim? Where is the winnowing fan? You glorified Moses in a bright cloud and a pillar of fire, and yet You bow Your head to me? Renew Yourself, Lord; You are the head of all things. You have shown the lowly things, and You have shown the sublime things. Baptize everyone present, and baptize me before them all. Why do You wish to be baptized, when You have no stain? And if I were to want to baptize You, the Jordan would not receive You; it recognized You as its Creator and turned its waters backward. So says Leo. It’s no wonder if the Baptist trembled when he was humbled under his own hands—he to whom every knee of those in heaven, on earth, and under the earth bows. Hence Chrysostom says: The head that is to be adored by angels, revered by Powers, and feared by Principalities is bowed under the hands of the Baptist. Why is it any wonder if a person trembles and doesn't dare to touch the holy head of God? Why does one not tremble at the very thought of it? Oh, how high that head will be in judgment, which is now bowed so low; and the head that now seems so humble, how high and lifted up it will appear then! So says Bernard.
Fulfilling All Righteousness
Christ explains the necessity of his baptism as the fulfillment of righteousness and the perfection of humility.
The Lord indeed approves the faithful service of his servant, but he reveals the mystery of his own dispensation, saying: "Let it be," that is, "permit it for now," meaning: "let me be baptized by you in water, so that you may later be baptized by me in the Spirit," for what I am doing is a mystery. In this, according to Chrysostom, he shows that Christ later baptized John. Let it be for now, so that I, who have taken on the form of a servant, may also fulfill his humility. He adds, "By doing this, while I, the Superior who has no need, receive baptism from you, it is fitting for us—by my receiving and your baptizing—to fulfill and provide an example of fulfilling all righteousness." Here, 'righteousness' isn't taken as a specific virtue opposed to the vice of greed, but generally, as it includes every virtue or the perfection of all virtues, according to Chrysostom, who explains it this way: "We have now fulfilled all legal requirements and haven't transgressed any." When this is done, and only this is still lacking, it must also be added, and in this way the righteousness of all will be fulfilled by us. showing... so that the Lord and Master himself might fulfill in himself every Sacrament of our salvation. For it was a command to men to undergo the baptism of the Prophet. It means rendering justice by giving everyone what is rightfully theirs. For whoever receives Christ's baptism shows mercy to his own soul, pleases God, receives the remedy of salvation, and humbly submits to his Creator, obeying His institution, and encourages his neighbor by his example, leading him toward what is good. In this way, he fulfills all justice, because he acts for both God and himself. He also fulfills what he owes his neighbor. Alternatively, he fulfills all justice by doing first what must later be done by others, as if to say: 'I now submit myself to you, who are lesser, so that those who are greater may not disdain to be baptized or ruled by those who are lesser.' Hence Ambrose says: 'What is justice, if not that you yourself begin by doing what you wish another to do?' And that you encourage others by your example? Hence also Chrysostom: 'The Lord did not wish to be baptized for His own sake, but for ours, so that He might fulfill all justice.' It's only right that someone should be the first to do what they teach others to do. Because the Lord, the Teacher of the human race, had come, He wanted to teach by His own example what needed to be done, so that disciples might follow their Master and servants their Lord. Hence Augustine also says: 'He wanted to do what He commanded everyone to do, so that as Lord and Master, He might instill His teaching not so much by words as by practicing it in His actions.' Or, according to Rabanus, it's fitting that we give an example of fulfilling all righteousness in Baptism, without which the entrance to the heavenly kingdom isn't opened, so that people may learn that no one is made perfect without the water of Baptism. Or 'all righteousness' means all and superabundant humility; for the greater part of righteousness is humility. It is. For the humble submission that is owed and sufficient for every righteous person is to submit oneself to a superior for God's sake, and not to put oneself above an equal; a more abundant humility is to submit oneself to an equal, and not to put oneself above an inferior; a perfect and superabundant humility is to submit oneself to an inferior, and not to put oneself above anyone. Christ held this third degree here, and so He fulfilled all humility. Hence Bernard says: 'There is, however, a certain justice that is very strict and narrow, so that as soon as you turn your foot, you fall into the pit of sin, neither putting yourself above an equal nor equating yourself with a superior.' The definition of this is to give everyone what is their own. There is another, broader, and more ample justice: neither to equate oneself with an equal nor to put oneself above an inferior. For just as it is great and grave pride to put oneself above an equal or to equate oneself with a superior, so it is great humility to show oneself inferior to an equal and equal to an inferior. The greatest and fullest justice is to show oneself inferior even to an inferior. For just as it is the highest and most intolerable pride to put oneself above a superior, so it is the highest and fullest justice to submit oneself to an inferior. The reason John says, "I need to be baptized by you," is that it was the first instance of Christ submitting himself to a superior. But Christ’s action was an act of perfect justice, as he bowed his head to the hands of his own servant. Everyone should consider whom they ought to imitate: him, or the one who exalts himself above everything that is called God or is worshipped. And again: "Is my soul not subject to God?" Is it a small thing to be subject to God, unless you are also subject to every human creature for God's sake? "For it is fitting for us," he says, "to fulfill all justice"; that is, the true completion of justice, which consists in the perfection of humility. You, too, should go to those of lower status if you wish to be perfect in justice; defer to those beneath you, and bow yourself to the lesser. Bernard says: "In this, justice appears in the humble person, because they don't steal what belongs to another, nor do they claim for themselves what they don't deserve; rather, they give everyone their due." They don't steal honor and claim it for themselves; instead, they give honor to God and keep lowliness for themselves. They don't harm their neighbor, nor do they judge them, nor do they put themselves above anyone or compare themselves; instead, they consider themselves less than everyone, and they choose and desire the lowest place for themselves. You see, then, how the Lord's humility has grown from what came before. Back then, he was subject to his parents; here, however, he even submits himself to a servant, humbles himself, and justifies and magnifies that servant. But consider also in another way how his humility grew. For up until now, he had lived humbly, as if he were useless and cast aside. Yet here, he even wanted to appear as a sinner to people. For John was preaching repentance to sinners and baptizing them, and the Lord Jesus wanted to be baptized among them and in their presence, as if he were one of them. And although the same could be said of his circumcision—because he wanted to appear as a sinner—this is even more significant; for that was done before a crowd in public, but this was done more privately. But wasn't there reason to fear, when he was about to set out to preach, that he might be scorned as a sinner? The Master of humility didn't stop there, but humbled himself most profoundly. He chose to appear as something he wasn't for our instruction, in self-abasement and contempt; yet we, on the contrary, want to appear as something we aren't, for our own glory and praise. If anything seems virtuous in us, we show it off; but we hide the flaws that are in us. From this, you can also consider his humility: that in receiving baptism, and in other things required by the Law, the Lord of the Law—who exists above the Law—acted just like everyone else and didn't want any special privileges. Many who are placed in a common community don't act this way, for they want to have special privileges over everyone else.
The Mystery of the Trinity
As Jesus prays, the heavens open, the Spirit descends as a dove, and the Father testifies to the Son.
When John realized the justice of this, and that it had to be completed in such an order—for the Spirit taught him in a moment what he hadn't known before—he consented and let Him be baptized by him; that is, he resisted no further, argued no further, but instead agreed to baptize Him and allowed Him to do as He willed. John had held Him back, as it were, out of reverence, but he let Him go out of obedience; for true humility is never abandoned by its companion, obedience. And so, the duty he had first refused in humble fear and trembling, he later fulfilled with consent and devout obedience. Hence Bernard says: 'John consented and obeyed; he baptized the Lamb of God and washed Him in the waters.' 'We have been washed, not He; for the waters are known to be washed by the very act of washing us,' says Bernard. Now, therefore, look closely at the Lord Himself. The Lord of majesty strips Himself like any other lowly person, and the Creator of the elements subjects Himself to the humble element of water, and is immersed in cold waters, in the time of great cold, for the sake of our love. He works our salvation, cleansing and consecrating the waters by the touch of His sacred body, conferring upon them the power of regeneration and the right of Baptism, sanctifying and establishing the Sacrament of Baptism, and washing and purging our sins. He betroths to Himself the universal Church and all faithful souls; for in the faith of Baptism we are betrothed to our Lord Jesus Christ, with the Prophet speaking in His person: 'I will betroth you to Me in faith.' Hence this solemnity and this work is very useful and great, and therefore the Church sings joyfully: 'Today the Church is joined to her heavenly Bridegroom, because Christ washed her sins in the Jordan.' Hence Anselm says: 'But when the fullness of a more robust age arrived, ready to set His hands to mighty works, You went forth for the salvation of Your people, like a giant strong to run the course of all our misery.' First, to make yourself like your brothers in all things, you approached as a sinner to be baptized by your servant, who was baptizing sinners for repentance, and you even asked to be baptized yourself. Innocent Lamb of God, whom no stain or thought of sin ever defiled, you were baptized—not to be cleansed in the waters, but to sanctify the waters in yourself, so that through them you might sanctify us. Hence Chrysostom says: 'Christ was baptized with John’s baptism so that you might know, from the very nature of Baptism, that he was baptized neither because of sin nor because he lacked the gift of the Spirit.' The Jewish baptism is indeed abolished and comes to an end, but ours takes its beginning; and what was done in the change of the Passover is also brought about by the renewal of Baptism. For when the Lord celebrated both, he set a limit to the one, but a beginning to the other. Therefore, once he had fulfilled the Jewish baptism, he immediately unlocked the doors of the Church. Just as he received the shadow at one table back then, so now in one river he has added the truth. For the grace of the Holy Spirit is in Christ’s Baptism; John’s baptism, however, is deprived of this gift. And again: "Because he was about to give a new Baptism for the salvation of the human race and the forgiveness of sin, he himself deigned to be baptized first—not to put away sins, for he alone had committed no sin, but to sanctify the waters of Baptism alone for the washing away of the sins of those who believe." For the waters of Baptism could never have purged the sins of believers had they not been sanctified by the touch of the Lord's body. He was baptized, therefore, so that we might be washed from our sins. He was dipped in water so that we might be purged from the filth of our offenses. He received the washing of regeneration so that we might be reborn of water and the Holy Spirit. The Baptism of Christ, therefore, is a washing away of our sins and a renewal of a life that saves. For through Baptism we die to sin, but we live with Christ; we are buried to our former life, but we rise again to a new life; we are stripped of the error of the old man, but we put on the garments of the new man: so says Chrysostom. It was fitting that the Lord chose to be baptized in the Jordan, so that the gate of the heavenly kingdom might be opened there, just as the way was given to the children of Israel to enter the promised land; for just as the children of Israel crossed that river to reach the land promised to them by the Lord, so through Baptism the faithful cross over to the land of the living. And it is also for this reason: the Jordan is the river that lies between the Gentiles and the Jews, and Baptism is common to both Gentiles and Jews who come to the faith and to Christ. The Lord's Baptism was also prefigured in the Jordan by Elijah, Elisha, Joshua, and Naaman, because the figure of Baptism preceded it in them. He was baptized in water because water is contrary to fire, and sin is a fire, which is why it is punished by the fire of torment. He was baptized in water so that this fire might be extinguished. Water also washes away filth, quenches thirst, and restores an image; in the same way, the grace of the Holy Spirit in Baptism washes away the filth of sins, quenches the soul's thirst with the Word of God, and restores the image of God lost through guilt. And from the fact that the Lord was baptized in water, an argument is drawn... ...namely, that Baptism cannot be performed in any liquid other than water. Baptism is also consistently consecrated in water, because water flowed from Christ's right side, because no other liquid is as effective for washing, and because it is easily obtained by everyone, so that no one can make excuses due to poverty. And although the Spirit cleanses inwardly, the washing of water is still necessary, because just as a human being consists of two parts—body and soul—so one is reborn from two things: the Holy Spirit and water. The Baptism of Christ. It happened, however, that when almost all the people of that land—that is, many from every group—were being baptized by John, and Jesus, having been baptized by John, was coming up from the water and praying for those about to be baptized so that they might receive the Holy Spirit, the heaven was opened; that is, an indescribable splendor appeared around Christ, and such a radiance shone around him that it seemed as if the empyrean heaven were opened, and with the airy and starry heavens unlocked, the splendor of the empyrean heaven was poured out upon the earth. This doesn't mean that heaven was literally split open; that opening was not in the celestial body itself, but in the air, yet it appeared to be opened just as it does during a flash of lightning, when the sky seems to open. By this, it was signified that celestial glory is opened to those who believe in Christ, and that for the reborn, the gate of the heavenly kingdom is opened and accessible—a path into heaven that had been closed to humanity through sin. Hence Chrysostom says: "Indeed, in his baptism the heavens were opened, so that you might learn that when you are baptized, this happens invisibly, with God now calling you to heaven and urging you to hold nothing in common on earth." And again: "He says, 'The heaven was opened,' as if it had been closed until then." Now, however, with the heavenly and the earthly brought into one, and with one Shepherd of all existing, heaven has been opened, and humanity, a dweller on earth, has been gathered as a sheep among the angels. Bede says: "When Jesus was baptized and praying, heaven opened. While the Lord submitted to the waters of the Jordan in the humility of his body, by the power of his divinity he opened the gates of heaven to us. And while his innocent flesh was bathed in the cooling waters, the fiery sword that once stood against us was extinguished." So says Bede. The fact that heaven opened when Jesus was baptized and praying signifies that the prayer of a pure and holy person penetrates heaven. Christ prayed to teach us to pray after Baptism and to show us the order and necessity of prayer. It is an order because, for prayer to be pleasing, one must first be cleansed and baptized. It is a necessity because baptismal grace needs to be preserved through prayer. He also prayed to give us an example that, when receiving the Sacraments, a person's mind should be turned toward God. Bede says: "The fact that Jesus—to whom all things that are the Father's belong—is recorded as having prayed after being baptized, is undoubtedly done to instruct us. For those of us who have passed through the washing of Baptism, so that the hall of heaven may be opened to us, we must not live idly, but must persist in fasting, prayer, and almsgiving; because, even though all sins are washed away in Baptism, the fragility of the flesh is not yet fully strengthened." We rejoice as if we have crossed the Red Sea and drowned the Egyptians, but in the desert of this worldly life, other enemies meet us. These must be overcome by our own sweat, with the grace of Christ as our guide, until we reach our homeland." So says Bede.
The Seven Virtues of the Dove
The descent of the Holy Spirit in the form of a dove signifies the virtues required of the faithful and the Father's pleasure in the Son.
The Holy Spirit descended visibly in the form of a dove and rested upon him, settling over his head. He descended, I say, not by way of grace—since he was full of the Holy Spirit from the very first moment of his conception—but he descended in a visible sign, and for three reasons: first, to indicate to others that the fullness of grace was in him; second, to suggest that in Baptism the Holy Spirit is given to those who approach without pretense; and third, to show that he is the one who baptizes through the Holy Spirit, cleansing us from filth. He appeared in the bodily form of a dove to show that he is gentle and simple, without gall or any bitterness, and that he came to gather us through gentleness, and that he dwells in those who are gentle and humble. He also appeared as a dove to signify that the Holy Spirit is present in those who possess the love of God, which is found especially in the dove. Chrysostom says: 'The Holy Spirit took the form of a dove because, among all living creatures, it is the most devoted to love.' All the forms of justice that the servants of God possess in truth can be mimicked by the servants of the devil in pretense; but the unclean spirit cannot imitate the love of the Holy Spirit alone. Therefore, he chose this particular form. The Holy Spirit reserved this for himself, because the presence of the Holy Spirit is known by no other testimony as it is by the grace of love. According to Chrysostom, this also corresponds to a figure from the Old Testament: just as the dove that appeared during the flood, bringing back a green olive branch, showed God's great mercy to those saved from the floodwaters and announced peace to the world, so too does the Holy Spirit—coming now in the form of a dove at Baptism—show a sign of divine mercy. By its power, Baptism forgives sins, confers grace, and, by revealing our Liberator, brings about the adoption of the human race as if with an olive branch. Nevertheless, every baptized person should be filled and perfected by the seven virtues signified by the dove. For anyone who is perfect ought to be perfect in relation to himself, his neighbor, and God; all these things are signified by the qualities found in the dove. In relation to himself, there is a twofold quality: because the dove moans instead of singing and lacks gall, a person should have within himself contrition for sins and a moan accompanied by tears, and he should lack the gall of sinful bitterness and irrational anger. In relation to his neighbor, there is a threefold quality: because the dove does not harm with its beak, the holy person does not slander anyone; because it steals nothing with its claws, the holy person does not take what belongs to others; and because it feeds the chicks of others as if they were its own, the holy person distributes his own possessions to the needy through his compassion. In regard to God, there is a twofold quality: because the dove rests above the waters so that, if the shadow of a hawk is seen in the water, it can dive and escape, so the holy person ought to rest above the streams of Divine Scripture and keep watch so that he may escape the snares and attacks of the devil; it chooses the best grains and feeds on the world, so the holy person chooses sound teachings by which he may be fed, and finds refreshment in God alone, in whom there is supreme purity. Therefore, just as the dove nests in the crevices of the rock, the holy person places his nest—that is, his refuge and hope—in the wounds of the death of Christ, who is the firm rock. And look, the Father's voice was heard from the heavens—specifically from the cloud—testifying to the Son: "This is my beloved Son, above all others," because he is not adopted like the others, but natural. Chrysostom says: He is his own, certainly, not by an adoption of grace, nor by the election of a creature, but his own by the property of his lineage and the truth of his nature. And as Jerome says: "The dove sat upon his head, so that no one would think the Father's voice was directed to John, and not to the Lord." In whom I am well pleased—that is, in whom my will shall be fulfilled regarding the salvation of the human race. Another Evangelist puts it this way: "You are my beloved Son, in you I am well pleased," which means: in you and through you I have established what I am pleased to do, and to carry out what must be done—that is, to redeem the human race. Or, "I am well pleased," that is, completely and totally pleased. For nothing has ever displeased God in him, as it has in us, who were previously by nature children of wrath. Hence Bernard: "Truly, this is he in whom there is nothing that displeases the Father, nothing that offends the eyes of his majesty; hence he himself says: 'I always do what is pleasing to him.' May the Lord Jesus grant us what is always pleasing to the Father, so that we may deserve to please him through him." According to Bede, the splendor lasted only as long as the Father's voice was heard, and it ended when that voice ceased. The Father warns us to listen to the Son himself, to believe him, and to obey him, saying: "Listen to him." For to whom else should we believe, if not to Wisdom, Justice, and Truth? That is why Bernard says: "Listen to him." Look, Lord Jesus, speak even now; you have the authority to speak from the Father. For how long do you, the Power and Wisdom of God, hide yourself among the people as if you were some weak and foolish person? For how long, noble King—King of heaven—do you allow yourself to be called and considered the son of a carpenter? O, the humility of Christ's virtue! Oh, the sublimity of that humility; how it shames the foolishness of my vanity! I know very little, or at least I seem to myself to know very little, yet I cannot be silent; I push myself forward impudently and imprudently, showing off—quick to speak, quick to teach, but slow to listen. And when Christ was silent for such a long time, when he hid himself away like that, was he afraid of vainglory? Why would He fear empty glory, He who is the true glory of the Father? He certainly felt fear, but not for Himself; He felt it for us, regarding those things He knew we ought to fear. He kept silent for our sake, and in doing so, He instructed us. He was silent with His lips, but He taught by His actions; and what He later taught with words, He was already proclaiming by His example: "Learn from me, for I am gentle and humble in heart." For I hear very little about the Lord's childhood; from that time until His thirtieth year, I find nothing. Now, however, He can no longer remain hidden, for He is so clearly revealed by the Father—or so says Bernard. And this is the authority I cited above, through which it appears how the Lord Jesus remained silent for our instruction; and by keeping silent with His lips, He taught by His actions. Strive, therefore, to follow His example and His silence; for whoever is silent about everything has peace in everything. Strive, I say, and exert yourself; for as Ambrose says, "The virtue of silence is rarer than the virtue of speech." You have seen, therefore, that humility—which is a magnificent and highly necessary virtue—breathes forth everywhere in the Lord Jesus. It is a virtue to be sought with great diligence and loved with even greater affection, because the Lord took care to observe it distinctly in every one of His actions and to show an example of it to others. The Trinity appeared after Christ's Baptism. Thus, in this most excellent work, the whole Trinity appeared by manifesting Itself in a singular way, taking the apparition in a broad sense; and in this way, Baptism is consecrated by the presence of the Trinity.
The Sacramental Life
The chapter concludes with a theological exposition on the nature of the Sacraments and a prayer of repentance.
The Father appeared as a voice, the Son as a human being in the flesh, and the Holy Spirit as a dove. Yet they appeared differently, because the Son appeared in a human being in the unity of a single person, whereas in the appearance of the other persons, the union was by way of a sign. The flesh was united to the Son in the unity of a single person; the voice and the dove, however, did not share a unity of person with the Father and the Holy Spirit, but existed only as a sign. Therefore, the Spirit was in the dove, but the Spirit was not the dove, which was not actually united to Him; for it was not 'in-doved,' because apart from human nature, no creature has ever been personally united to God, nor did He dwell in it through grace, but through an appearance and a sign—which, after its purpose was fulfilled following the appearance, returned to the primordial and pre-existing matter from which it had been taken, just as is understood regarding other figures in which the Lord appeared. The mystery of the Trinity appeared to the Lord when He was baptized, but not because He needed to be baptized; since He did not need cleansing grace, He was not baptized with His own Baptism, but with John's. John's baptism, however, was given in the name of the One who was to come, whereas Christ's Baptism is given in the name of the Trinity; and for this reason, it was not fitting for the name of the Trinity to be explained during the act of Baptism, but afterward, so that the distinction might be clear between the baptism of John, which was not given in the name of the Trinity, and the Baptism of Christ, for which this form was reserved. And through this appearance of the Trinity made to Christ when He was baptized, it was signified that... Baptism ought to be conferred in the name of the Father and of the Son and of the Holy Spirit. In the early Church, however, it was... For a time, Baptism was conferred in the name of Christ so that His name might be held in greater reverence and to prevent the error of those who attributed the power of Baptism to the ministers, saying, 'I belong to Paul,' or 'I belong to Cephas,' and so on. But once those reasons ceased, the Church returned to the aforementioned form. A threefold effect of Baptism is set forth here, which Baptism causes, especially after the Passion of Christ: the opening of heaven, because the kingdom of heaven is open to those reborn in Baptism; the sending of the Holy Spirit, whose grace and gift are conferred in it; and the Father's voice, which regenerates the baptized into children of adoption who are pleasing to Him, because through Baptism they are changed from children of wrath into children of grace and are reborn into the hope of eternal life. Consider these things carefully and lift up your soul, so that with the heaven of the Trinity now opened, you may be carried upward into God. Persist also in humility of mind, so that you may deserve to be gifted with the gift of the Holy Spirit and the Father's conversation. Hence Anselm says: 'In the Jordan, bowing himself under the hand of John for Baptism, He heard the Father's voice and received the coming of the Holy Spirit in the form of a dove, to teach us humility of mind, which is signified by the Jordan. For the descent of the Jordan is interpreted as meaning that one ought to stand firm, and there be honored by the conversation of the Father above, of whom it is said: "His conversation is with the simple"; and to be exalted by the presence of the Holy Spirit, who rests upon the humble. And this happened under the hand of John, who is called "the grace of God," so that we might ascribe whatever we receive from God to that same grace, and not to our own merits.' So says Anselm. Figures of Baptism. Baptism was prefigured by the bronze sea—the washing basin—which stood before the entrance to the Temple in Jerusalem. Priests had to wash themselves in that basin before entering the Lord's Temple; in the same way, everyone who wishes to enter the heavenly Temple of the Lord must first be washed through Baptism. Twelve bronze oxen supported the basin, because the twelve Apostles spread the Baptism of Christ throughout the entire world. The washing basin was covered and adorned with the mirrors of women, so that those about to enter the Temple could see if they had any stain or indecency; likewise, Baptism requires perfection of conscience, displeasure at sin, and contrition of heart. This was also prefigured in Naaman the Syrian, a Gentile and a leper, who was baptized seven times in the Jordan at Elisha's command and was cleansed of all his leprosy. Through this sevenfold washing in the Jordan, Elisha prefigured the washing away of the seven mortal sins in Baptism; Naaman’s flesh became like that of a child, just as sinners are made clean like little ones. This was also prefigured when the children of Israel crossed the Jordan to enter the Promised Land; they first had to cross the river, which serves as a figure of Baptism. Therefore, all who desire to reach the Promised Land must pass through the washing of Baptism. The Ark of the Covenant, which stood in the middle of the Jordan, represented Christ. He who was to be baptized in the Jordan was prefigured by it. The twelve stones that the people took from the riverbed of the Jordan as a lasting memorial are the twelve Apostles, who testified to the Baptism of Christ throughout the whole world. Regarding what was said before, you should know that the Lord hinted at his Baptism, established it, and then confirmed what he had established. He hinted at its institution through both word and deed: through word, when he said to Nicodemus, "Unless one is born again of water and the Holy Spirit, etc." And through deed, when he was baptized by John. He instituted it through deed and word: through deed, when his disciples baptized by his authority; through word, when he sent his disciples to preach and to baptize. He confirmed what he had established through both deed and word: through deed, when blood and water flowed from his side; through word, when after his resurrection he sent his disciples into the whole world to preach and to baptize. Now that we've touched on the grace of this great Sacrament—Baptism—which Christ first initiated, let's look at the Sacraments in general. Regarding this, we must understand that the heavenly Physician, who restores the human race, healed the sick in the most fitting way. The sick person is humanity itself, but the disease is original sin. Although the origin of that sin was primarily in the consent of the reason, it nonetheless took its occasion from the senses of the flesh. Therefore, for the medicine to respond to the disease, it had to be not only spiritual, but also something tangible. It had to have sensible signs, so that just as sensible things were the soul's occasion for falling, they might also be its occasion for rising; for this reason, the medicine for our wound is found in the ecclesiastical Sacraments. God instituted the Sacraments in various ways: some, such as Matrimony and Penance, before His coming; but He confirmed these two in the Evangelical Law, and brought them to completion while He was present at the wedding and while He preached penance. Christ alone initiated the other five Sacraments: Baptism, by receiving it Himself and then giving the form; Confirmation, by laying hands on the little ones; Anointing, by sending the disciples to heal, who anointed the sick with oil; Order, by the power of binding and loosing; and the Sacrament of the Altar, by bestowing the Eucharist, preparing it and giving it to the disciples, as His Passion drew near, the Sacrament of His Body and Blood. Sacraments were also instituted for many reasons: first, for the sake of humility, because it is a great display of humility to seek salvation from God in these visible things that are far beneath humanity, which pride once lost. Second, for the sake of instruction, by which one is guided and advanced. Third, for the sake of appropriateness, because through sin, humanity submitted itself by its affections to temporal things; therefore, it was fitting that God should apply spiritual medicine to humanity through certain bodily signs. Fourth, for the sake of stimulation, so that a person might avoid idleness and harmful occupations, and exercise themselves in goodness by hearing Mass, receiving the Eucharist, and doing similar things. Fifth, for the sake of the appropriateness of the medicine: because since the Physician is both God and man, the medicine must fittingly contain something divine, namely invisible grace, and something human, namely the visible form of grace. Sixth, there is an appropriateness on the part of the infirm: because since a person is infirm and consists of both body and spirit, and the spirit does not grasp spiritual things well while in the body except through bodily things, it was fitting to give spiritual medicines in bodily things, just as pills are given in a coating. Seventh, for the sake of increasing merit; for it counts for much toward merit when one believes in God in these things where human reason offers no proof. A Sacrament consists of things, actions, and words: the sacramental things are such as water, oil, and so on; the actions are such as the immersion of those being baptized. The words are such as the invocation of the Holy Trinity, prayer, and so on. A Sacrament is a visible sign of an invisible grace; for example, when someone is baptized, the outward washing of the body that we see is a sign of the inward washing of the soul, which consists in the forgiveness of sins that we do not see. We have indeed been led out of Egypt through Baptism, as if through the Red Sea, because it is consecrated by the blood of Christ, with our enemies—that is, our sins—put to death. Baptism draws its power and effectiveness from the death and the shedding of the blood of Christ, just as the other holy merits do, whether before the Law or under the Law. For through it, Christ forgives the sins that have been committed, helps us so that they aren't committed again, and leads us to a place where they cannot be committed at all. The reason for the number of the Sacraments is that they are ordained against a threefold guilt and a fourfold punishment. Thus, Baptism is ordained against original sin; Penance against mortal sin; Extreme Unction against venial sin; Confirmation against weakness; Holy Orders against ignorance; the Eucharist against malice; and Matrimony against concupiscence, which it tempers and excuses. But because the character is an indelible, spiritual, and distinctive sign, it is not conferred in the Sacraments that are usually repeated, such as Penance, Matrimony, Unction, and the Eucharist; however, Baptism, Confirmation, and Holy Orders imprint characters, by which those who receive them are always distinguished, being indelibly marked. Through Baptism, the faithful are distinguished from the unbelieving; through Confirmation, the strong are distinguished from the weak; and through Holy Orders, the clergy are distinguished from the laity—which is why these cannot be repeated. Although these three sacraments aren't repeated because they imprint a character, it's common to all of them that they aren't repeated for the same person, for the same matter, and for the same cause; this is done so that no insult is offered to the Sacrament. For from this, one might believe that the sacraments previously administered were ineffective and invalid. PRAYER: Most merciful Jesus, who willed to be baptized by the hands of John, because I have made void the faith I promised in my first washing by sinning, I run to this second washing, doing penance. . I confess to You, God, that I am a sinner and guilty, having sinned gravely in thought, word, deed, and omission. My sins are countless, as are the circumstances surrounding them; I haven't only brought myself into the snares of sin, but also many others who have sinned through my persuasion, example, negligence, or some other occasion. For their sins, as well as my own, I earnestly pray that You would mercifully forgive and wash them away. Amen. I
Read the original Latin
Completis autem vigintinovem annis aetatis sus, quibus Dominus Jesus sic poenose et abjecte vixerat, et trigesimo jam incepto, et in diebus iUis, scilicet quibus Joannes baptizabat, et praedicabat, antequam clauderetur in carcere, dicit Jesus Matri sus, quia tempus est ut vadat et glorificet, ac manifestet Patrem suum, et se mundo ostcndat, qui diu latuerat, et operctur animarum sahitem, pro qua Pat^ ipsum huc miserat. Et reverenter se licentians ab ea, et nutritio suo Joseph, venit a Na\areth GaiilaiB, ubi nutritus fuerat, quae respectu Jerusalem est ad Aquilonem; et ivit versus k)cum Jordanis, ubi Joannes baptizabat, non longe a Jericho, quae respectu Jerusalem est ad Orientem. De Jericho enim, similiter ad Orientem, sunt quasi duo milUaria usque ad capellam sancti Joannis, ubi ipse habitabot, et inde quasi unum milliare, usque ad locum Jordanis, ubi Christus dicitur baptixatus inter Ennon et Salim, non longe a monte Gelboe in Bethania, quae est supra Jordanem, tribus leucis de Jericho, sed duabus de capella sancti Joan* nis, secundum Remigium, quia Galiiaea transmigratio, et Jordanis descensus interpretatur. Per hoc quod Jesus de Galilaea venit ad Jordanem, significatur quod ejus membra, si velint bapti^ari , et per gratiam lavari, oportet ea teansmigrari de vitiis ad virtuteSy et descendendo humiliari.
Ut au* autem ait Beda : « Jesus annorum trig^nta baptizatus, incoepit apertius signa facere et docere, legitimum tempus ostendens , his qui omnem aetatem, vel ad sacerdotium, vel ad docendum putant opportunam. Nec contra hoc movere quempiam debet quod Jeremias, atque Daniel prophetiae Spiritum Pueri acceperunt, quia miracula in exemplum operationis non sunt trahenda. Tricenna* lis autem baptizati Salvatoris aetas conveniens fuit, et nobis convenit, propter mysterium Trinitatis, et operatiouem Decalogi. Qui ergo baptizatur, vel gaudet se esse baptizatum, tricennalis sit in hunc modum, ut in fide sanctae Trinitatis intelligat, et compleat Decalogum:» haec Beda. Hic ergo, secundum Rabanum , instruimur nullum debere sftcerdotem , aut praedicatorem fieri, vel Ecdesiae prad&ci , nisi virilis et perfectae aetatis fuerit. Sed heul nunc tales praeficiuntur regimini Ecclesiae, qui seipsos nesciunt reg«-e, taies procuratores patrimonii Crucifixi, qui suarum rerum tutores esse non possunt; aliis etiam praeesse volunt» qui paedagogo adhuc indigent. Secundum vero Chrysosiomum : « Triginta annorum venit Jesus ad Baptisma , quia scilicet post Baptisma illud, Legem Veterem erat soluturus, propterea usque in hanc aetatem , qu3e omnia potest capere peccata, in Legis observatione permansit, ipsam universam implens , ne quis diceret, ideo illum solvisse Legem, quia eam non valuisset implere^ Propterea igitur omnem hanc Christus exspectavit aetatem, per quae omne tempus justitiae implevit, ac tunc demum venit ad baptisma, quasi cumulum illud cunctis observationibus Legis imponens : » haec Chrysostomus, 3 HuMiLis Christi ad baptismum ACCESsus. — Vadit ergo Dominus mundi solus, pedibus nudis, per spatium tam iongi itineris.
Intuere eum diligenter et devote, eidemque vehementer et ex corde compatere. Non ducit secum militum, aut equorum, aut alterius comitivae frequentiam; necdum habebat discipulos, vel sequelam aliam. Non habet qui praecedat ad hospitia, ad necessaria praeparanda. Nec sunt ibi honores et pompae, quibus nos vermiculi utimur et delectamur. Sed iile cui in regno suo millia millium ministrant et decies millies centena millia assistunt, sic solus incedit, terram pedibus nudis calcando , et usque ad fatigationem laborando. Nam regnum suum non est de hoc mundo, qui exinanivit semeiipsum, formam servi, non Regis accipiens, Factus est servus, ut nos reges faceret ; factus est advena et peregrinus, ut nos ad patriam et regnum suum perduceret. Viam posuit ante oculos nostros, per quam iliuc ascendere valeamus. Sed quare ipsum negligimus ?
Quare nosipsos non humiliamus ? Quare honores et pompas, caduca et vana, sic avide quaerimus et tenemus? Certe quia regnum nostrum est de hoc mundo. nec consideramus nos advenas et peregrinos, et propterea mala ista incurrimus. O vani filii hominum! cur vana pro veris, caduca pro certis, temporalia pro aeternis acceptamus, et sic studiose amplectimur? Cur ista transitoria non spemimus, et quasi transacta non reputamus? Vadit ergo Dominus Jesus , scilicet dator salutis, et non indigens salute , sic humiliter et continuatis diebus , quousque perveniat ad Jordanem.
Cum autem venit ad Jordanem, invenit Joannem peccatores baptizantem et turbam magnam quae illuc ad ipsius praedicationem concurrerat, quia eum quasi Christum habebant. Cum famulis Dominus, cum reis Judex baptizan* dus venit , non tamen aquis mundari, sed ipsas mundare cupiens. Venit quidem Jesus ad Joannem, major ad minorem , id est Deus ad Joannem, Dominus ad servum, Rex ad militem, iux ad lucernam, sol ad luciferum, ut et ipsius praedicationem Joannis confirmaret, et ut testimonium a Joanne acciperet, ut exteriori ablutione baptizaretur ab eo, scilicet fons arivo, plenitudo a stilla, Auctor Baptismi a baptismi ministro; non purgatione indigens, sed nostram faciens; non necessitate ablutionis, ut ipse remissionem peccatorum per baptismum acciperet, sed ut Baptismate suo, baptismum Joannis approbaret, et ipsum a Deo ordinatum ostenderet ; ut nobis mysterium Baptismi insinuaret, ut quia homo natus erat, omnem justitiam Legis, et omnem humilitatem impleret, et implendo doceret; ut Trinitatis mysterium revelaret; ut nemo, quantum libet sanctus, Baptismi gratiam superfluam judicaret; ut prius faceret, quod postea faciendum imperabat, ut cognoscerent servi quanta alacritate debeant currere ad Bapti•smum Domini, quando ipse Dominus non dedignatus est suscipere Baptismum servi, et nemo refugiat lavacrum gratiae , quando Christus non refugitlavacrumpoenitentiae; ut •caput draconis in aqua contereret, peccata deleret, et veterem Adam sepeliret; ut contactu mundissimae suae carnis et corporis, aquas sanctificans, vim abluendi et regenerativam aquis conferret, et sanctificatas aquas baptizandis postmodum relinqueret; ut per descensionem columbae in lavacro credentium Spiritus Sancti adventum super baptizatos monstraret; ut populus testimonium Joannis de Christo, et etiam Dei Patris audiret , et ut per hoc quod ipse Filius Dei baptiaatus est, omnes per Baptismum renatos, filios Dei, et fratres sibi faceret et ostenderet. Quem et tu fidelis,utjam in Christo regeneratus, concomitare, ejusque sacramenta, et cuncta quae aguntur, scrutare. Volens ergo Dominus operari nostram salutem,CQ? /7// prius facere, quam docere, Et primum inchoans a janua sacramentorum , et fundamento virtutum, voluit a Joanne baptizari.
Dixit itaque Joanni , tunc peccatores baptizanti : Rogo te ut me cum istis baptizes. Joannes vero intuens eum, et Spiritu per divinam revelationem cognoscens eum esse verum Deum et hominem , nullum peccatum habentem , et ob hoc lavacro non indigentem, alios a peccato lavantem, timuit et expavit; et ut humilitatem Regis imitaretur miles, ex reverentia eum prohibens, dixit : Domine, ego terrenus a te coelesti, qui non eges, bapti^ari debeo, quia egeo baptizari, et tu, cujus generatio non est vitiosa, venis ad me baptizari > Tu major es et Dominus, et ego minor et servus; et tu non ad me, sed ego potius debui ire ad te. Tu mundus es, et omnia mundas; non tu a me, sed ego a te, et mundari, et baptizari debeo. Ego homo sum; tu Deus. Ego peccator, quia homo ; tu sinb peccato, quia Deus. Quid vis a me baptizari? Non recuso obsequium, sed ignoro mysterium. Ego peccatores baptizo in poenitentia; tu quid vis baptizari, qui non habes peccati causam?
Imo potius quid vis ut peccator baptizari , qui venisti poccata perdonare ? Unde Bernardus : « Baptizari vis , Domine Jesu ? Ut quid enim, aut quid tibi opus Baptismate? Numquid sano opus est medicina; aut mundatione mundo? Unde tibi peccatum, ubi baptisma sit necessarium? Quam maculam habere potest Agnus sine macula ? » Unde et Chrysostomus : a Ut tu me baptizes, est idonea ratio, ut justus efficiar, et dignus coelo; ut autem ego te baptizem, quae est ratio? Omne bonum de coelo descendit in terram, non de terra ascendit in coelum.
w Unde etiam Leo Papa : « Quid facis, Domine? Ecce quasi mendacem me lapidabunt. Ego magna de te praedicavi, et tu tam simplex vclut hospes advenisti ! Tu sursum Filius Regis, et deorsum Filius Regis, et nusquam sceptrum regale ostendis ! Ostende dignitatem tuam. Cur solus tam humilis advenisti? Ubi Angelorum agmina? Ubi ministratio Cherubim sex alarum ?
Ubi ventilabrum ? Tu Moysen glorificasti in nube lucida, et columna ignis, et tu mihi caput inclinas? Renue, Domine, caput es omnium. Ostendisti humilia, ostendisti sublimia. Baptiza omnes praesentes , et me ante omnes. Quid baptizari vis, sordem non habens? Et si baptizare voluero, Jordanis non suscipit , cognovit te Factorem suum , convertit fluenta retrorsum : » haec Leo, Non miruni si Baptista contremuit quando sub aii4 zBanibus suis humiliatur, cui omii£ genu, coeLestium, terrestrium, et infemorum curvatur. Unde 5crtMvdus : tt Inclinatur sub Baptistae manibus caput adorandum Angelis, reverendiun Potestatibus , 'tremendum Principatibus.
Quid mirum , si tremit homo, nec audet attingere sanctum Dei verticem? Quid vel ipsa cogitatione non contremiscit? O quam altum erit in ^udicio caput istud^ quod modo sic indinatur; et vertex qui modo tam humilis videtur , quam sublimis et erectus tunc apparebit! » haec Ber^ nardus.
Dominus vero probat quidem famuli sui , fidek servitutis obsequium, sed dispensationis su«e manifestat mysterium , dicens : Sine, id est, permitte, modo, scilicet me a te baptizari in aqua, ut tu postmodum a me baptizeris in Spiritu, quia mysterium est quod ago. In quo, secundum Chysostomum, «fitendit quia postea Christus Joannem baptizavit. Sine modo, ut qui formam servi assumpsi, expleam et humilitatem ejus. Et subjungit : Sic enim faciendo, dum ego Sup&rior et non indigens a te suscipio baptismum, decet nos me suscipiendo, et te baptizando, implere ct dare exemplum implendi omnem justitiam, Et accipitur hic justitia, non prout est virtus specialis, vitio avaritiae opposita, sed generaliter prout includit omnem virtutem, seu omnium virtutum perfectionem , secundum Chrysostomum, quoddicit tale est : Omnia jam legalia complevimus , nec ullum transeressi suiuua aai. |uaiido liiainJatuiu ; uuain adhuc dee|t solummodo, oportet etia ijfr iRjJ^^ Ldjungi, sicque a nobis implebitur, Justitiam pmentum cunctorum . stendens ,. ut ipse Dominus ac Magister omne in se salutis nostrae sacramentum impleret. Mandatum siqoiidem erat homimbus, baptismum subire Prophetae.
Vei ontJiem justitiam , hrcieodo unicuique quod suum est. Qui enim Chnsti Baptismum sus^ cipit, miseretur axmmae suae placef:^ Deo, salutis medelam suscipiens, et humiiiter subditur Creatori suo, ejus institutioni obediens, proxlmumque exemrplo sdi£u:at, eum ad honum inducens. Sic ergo omnem jusiitiam implet , quia Deo , et sibi^. et proximo fieicit quod debet. Vel oimnem justitiam, fsciendo prius quod postea fieri debetab aliis, quasi diceret : Ideo me nunc subdo tibi minori, ne dedignentur majores a minoribus baptizari vel regi. Unde Ambrosius : u Quse est justitia, nisi quod alterum facere velis, prior ipse incipias. et tuo alios horteris exemplo ? » Unde et Chrysosto^ mus : « Non ergo sui causa baptizari Dominua voluit, sed causa no^ stri, ut impleret omnem justitiam.
Justum est enim ut quod quis docet altenim facere, prior incipiat. Quia igitur Dominus magister humani generis venerat, exemplo sui docere voluit quid esset faciendum, ut discipuli Magistrum, servi Dominum sequerentiur. )> Unde etiam Augustinus : a Voluit facere quod facienrdum omnibus imperabat, ut Dominu8 et Magister doctrinam suam non tam verbis insinuaret, quam actibus exerceret. » Vel, secundum Rabanum, Bic decet nos exemplum dare omnis justitiae implendae in Baptismo, sine qua non aperitur aditus regni coelestis, ut discant homines neminem sine [unda Baptismi perfectum ease. Vel omnem justitiam, id est^ omnem et superabundantem hiunilitatem ; maior enim pars justitiae est humiHtas.
Est. quippe debita et sufficiens humilitas omni justo necessariaf majori se subdere propter Deum, et non praeferre se aequaii ; abundans, se subdere sequali, et non praeferre se iQxnori; perfecta et superabundans, subdere se minori, et non praeferre se alicui; et hunc tertium gradum Christus hic tenuit, ideo omnem humilitatem implevit. Unde Ber^ nardus : « Est autem quaedam justitia stricta et angusta valde; ita ut quam cito pedem verteris, in peccati foveam cadls, nec praeponere se aequaii, nec aequare praeposito. Huius diffinitio est, reddere xmicuique quod suum est. Est altera latior et amplior justitia, nec aequare se pari, nec inferiori praeponere. Sicut enim grandis et gravis superbia est praeferre se aequaii, aut aequare Praelato; sic grandis humilitas est inferiorem se exhibere aequali et aequalem inferiori. Maxima et plena justitia est, inferiorem se exhibere etiam ipsi ii^eriori. Sicut enim summa et intolerabilis superbia est, superiori se praepone- , rc; ita inferiori se subdere', summa est et plena justitia.
Quod ergo Joannes ait : Ego a te debeo haptij^ari, de prima fuit qua superiori se subdidit. Quod autem Christus fecit, de plena justitia fiiit ; siquidem iHe servuli sui se manibus inclinayit. Videat nunc quilibet quem imitetur, hunc, an eum, qui extollitur supra omne quod creditur aut colitur Deus. » Et iterum : a Nonne Deo, inquit, subjecta est anima mea? Aut parum est esse subjectum Deo, nisi sis et omni humanae creaturae propter Deum? Sic enim decet nos, inquit, implere omnem justitiam; id est, consummationem profecto justitiae, in humilitatis perfectione consistentem. Vade et tu ad minorem, si vis justitia esse perfectus; defer inferiori, et minori te inclinato : » haec Bernardus, In hoc apparet justitia in humili, quia alienum non surripit , ncc sibi attribuit quod non debet ; sed unicuique jus suum reddit. Non surripit honorem et sibi attribuit; sed Deo honorem, et sibi retinet vilitatem.
Non laedit proximum, nec eum di*judicat, nec praefert se alicui vel comparat; sed minorem omnibua se reputat, et locum novissijjwu» sibi eiigit et optat.
Vides itaque quomodo augmentata est Domim humititas a praecedentibus. Ibi enim parentibus subditus erat ; hic vero se etiam servo subjicit, sequevilificat, ac servum justificat et magnificat. Sed et in alio considera quomodo ejus crevit humilitas. Nam usque modo conversatus est huroilis, quasi inutilis et abjectus. Hic autem etiam peccator voluit apparere hominibus. Peccatoribus enim praedicabat Joannes poenitentiam, et eos baptizabat, et Dominus Jesus inter eos et coram eis baptizari yOluit, tanquam unus ex illis. Et Ucet idem dici posset de drcumcisione, quia voluit peccator apparere; tamen hic plus est ; quia coram turba pubHce, sed ibi magis occulte. Sed nonne timendum fuerat, cum ipse se amodo vellet intendere ad praedicandum, ne tanquam peccator spernerretur ?
Non propterea dimisit humilitatis magister, quin profundissime se humiliaret. Ipse ergo propter nos instruendos voluit apparere quod non erat, in sui abjectionem et despectionem ; at nos e contra volumus apparere quod non sumus, in nostram gloriam et laudem. Si quid in nobis videtur esse probitatis, ostendimus; defectus vero, qu* in nobis sunt , cekmus. Ex l^c etiam poteris ejus humilitatem considerare, quod in suscipiendo baptismum, et in aliis quae secundum Legem debebantur, Dominus Legis et supra Legem existens faciebat ut ceteri homines, nec volebat ullas habere praerogativas speciales. Non sic multi in communi congregatione positi faciunt, qui prae ceteris praerogativas singulares habere volunt.
Cum ergo Joannes cognovisset justitiam, sic et tali ordine debere compleri; Spiritus enim in momento eum docuit quod prius nescivit, iunc, consensit et dimi~ sit eum , a se baptizari , id est , non uiterius restitit, non ulterius contradixit, quinimo ut baptizaretur acquievit, et eum secundum suam voluntatem facere permisit. Quasi tenebat eum Joannes, et reverentia prohibendo, sed dimisit eum, obediendo; vera enim est humilitas quam comes obedientia non deserit; et ideo ofl&cium quod prius timens et expavescens humiliter recusavit, postea consentiens et obediens devote implevit. Unde Bernardus : « Acquievit Joannes et obedivit, baptizavit Agnum Dei et aquis lavit. Nos abluti sumus, non ille; quia nobis lavandis aquae cognoscuntur ablutae : » haec Bernardus. Nunc ergo bene ipsum Dominum conspice. Spoliat se Dominus majestatis sicut quilibet alius homunculus, et Creator elementorum subjicit se humili elemento aquae, et mergitur in aquis frigidis, tempore magni frigoris , pro nostro amore. Operatur nostrajn salutem , tactu sacri corporis aquas mundans et consecrans, ac vim regenerationis et jus Baptismatis eis conferens , sacramentumque Baptismatis sanctificans et constituens, ac crimina nostra lavans et purgans , desponsat sibi universalem Ecclesiam, et omnes animas fideles; nam in fide Baptismatis desponsamur Domino nostro Jesu Christo, Propheta in persona ipsius dicente : Sponsabo te mihi in fide; unde haec solemnitas et haec operatio valde utilis est et magna, et ideo laetanter cantat Ecclesia : Hodie coelesti Sponso juncta est Ecclesia , quoniam in Jordane lavit Christus ejus crimina. Unde Anselmus : a At vero ubi robustioris aetatis plenitudo advenit, missurus manus ad fortia, egressus es in salutem populi tui, ut gigas fortis ad currendam viam totius nostrae miseriae.
Et primum quidem ut per omnia te fratribus assimilares, servum tuum baptizantem peccatores in poenitentiam, tanquam peccator adisti, baptizari quoque te postulasti. Innocens Agne Dei, quem nulla peccati stilla vel cogitatio unquam maculavit, baptizatus es, non te in aquis, sed aquas in te sanctificans, ut per eas sanctificares nos.» Unde et Chry^ sostomus : « Baptizatus est Christus Joannis baptismo, ut ex ipsa natura Baptismatis scias, quia neque peccati causa, neque propter indigentiam doni Spiritus baptizatus est. Judaicum quidem baptisma aboletur ac desinit, nostrum vero sumit exordium; quodque in Paschae mutatione factum est, idipsum efficitur etiam innovatione Baptismatis. Nam et Pascha Dominus cum utrumque celebraverit, illi quidem terminum posuit, huic vero principium. Hic ergo postquam Judaicum implevit baptisma, continuo e^ januas Ecclesiae reseravit. Sicut ergo in una tunc mensa, ita in uno nunc flumine, et recepit umbram, et addidit veritatem. Sancti enim Spiritus gratia in Christi Baptismate est; Joannis vero baptisma hac donatione privatur.
» Et iterum : « Quia ergo novum Baptisma daturus erat ad humani generis salutem et remissionem peccati, prior ipse baptizari dignatus est, non ut peccata deponeret, qui peccatum solus non fecerat, sed ut aquas Baptismi solus sanctificaret ad diluenda peccata credentium. Nunquam enim aquae Baptismi purgare peccata credentium potuissent, nisi tactu Dominici corporis sanctificatae fuissent. Ille ergo baptizatus est, ut nos lavaremur a peccatis. Ille tinctus est aqua, ut nos a delictorum sordibus purgaremur. Ille lavacrum regenerationis accepit, ut nos ex aqua et Spiritu Sancto renasceremur. Baptismus ergo Christi ablutio est peccatorum nostrorum, et renovatio vitae salutaris. Per Baptismum enim peccato morimur, sed Christo convivimus; vitae pristinae sepelimur, sed novae vltae resurgimus; vetusti hominis errore exuimur, sed novi hominis indumenta suscipimus : » haec Chrysostomus.
Congrue autem voluit Dominus in Jordane baptizari, ut ibi aperiretur janua regni coelestis, ubi datus est aditus filiis Israel intrandi terram promissionis; quia sicut per illud flumen filii Israel transierunt ad terram promissam eis per Dominum, sic per Baptismum fideles transeunt ad terram viventium. Et etiam ideo, quia Jordanis est fiuvius medius Gentium et Judaeorum, et Baptismus communis est Gentibus et Judaeis venientibus ad fidem et Christum. In Jordane quoque Baptismus Domini, per Eliam et Elisaeum , Josue et Naaman praefiguratus fuit; quia in his figura Baptismi praecessit. In aqua vero baptizatus est, quia aqua est contraria igni, et peccatum est ignis, unde et igne supplicii punitur. Ut ergo hic ignis extinguatur, in aqua baptizatus est. Aqua etiam sordes abluit, sitim extinguit, imaginem reddit; ita gratia Spiritus Sancti in Baptismate sordes peccatorum abluit, sitim animae verbo Dei restinguit, imaginem Dei per culpam amissam restituit. Et ex hoc quod Dominus in aqua est baptizatus, trahitur argumen. tum quod in alio liquore quam in aqua non potest fieri Baptismus.
In aqua etiam uniformiter Baptismus consecratur ; quia a dextro latere aqua manavit, et quia nullus liquor adeo ad abluendum valet , et apud omnes faciliter acquiritur, ne se aliquis propter inopiam excuset. Et licet Spiritusmundet interius, tamen necessaria est aquae lavatio; quia sicut ex duobus est homo, scilicet et corpore et anima, sic ex duobus renascitur, scilicet Spiritu Sancto et aqua. Baptismate Chuisti. — Factum est autem ut cum bapti^aretur a Joanne, fere omnis populus , terrae illius , id est, multi de omni populo ; et Jesu, a Joanne, bapti^ato, ac post baptismum de aquis ascendente, et pro baptizandis, ut Spiritum Sanct"tim acciperent, orante, apertum est cc»lum, id est, inaestimabilis splendor factus est circa Christum , et tantus fulgor circumfulsit eum , ac si coelum empyreum apertum videretur, coeloque aereo et sidereo reseratis splendor coeli empyrei terris infunderetur. Non quod coelum tunc divisum fuerit; non enim illa apertio in corpore coelesti , sed in aere fuit, sed quia aperiri videbatur sicut in coruscatione solet fieri, in qua coelum aperiri videtur ; et per hoc significabatur gloriam coelestem aperiri credentibus in Christum , et quod renatis aperitur, et patet janua regni coelestis , et aditus in coelum, qui praeclusus fuit homini per peccatum. Unde Chrysostomus : a Siquidem in ejus baptismo aperti sunt coeli , ut discas etiam cum tu baptizaris hoc invisibiliter fieri, jam Deo te ad coelum vocante, nihilque in terra commune habere suadente. » Et iterum : a Dicit autem, apertum est ccelum, tanquam hactenus rechisum fuissct. Jam autem oriH supemo et infimo in unum redacto, et uno existente omnium Pastore, coelum patuit, ct homo terricola ovis aggregatus est Angelis.
y> Unde etBeda : « Jesu autem bapti^ato et orante apertum est coelum ; quia dum corporis humilitate Dominus undas Jordanis subiit , divinitatis suae potentia coeli nobis januas pandit ; dumque caro innoxia frigentibus tingitur aquis, opposita quondam noxiis romphaea extinguitur ignea : » haec Beda. In hoc etiam quod, Jesu bapti^ato et orante, ccelum apertum est, significatur quod oratio mundi et sancti hominis coelum penetrat. Oravit autem Christus , ut nos informaret ad orandum post Baptismum, et ut ostenderet nobis orandi ordinem et necessitatem : ordinem, quia ad hoc quod placeat oratio, oportet prius mundari et baptizari quamorare; necessitatem, quia baptismalis gratia indiget per orationem conservari ; et ut daret exemplum quod in receptione sacramentorum, debet mens hominis in Deum dievari. Unde Beda : a Quod Jesus, cujus omnia quae Patris sunt, baptizatus orasse memoratur, ad nos informandos actum non dubitatur, quibus post lavacrum Baptismatis, ut aula coeli pandatur, ideo non otiose vivendum, sed jejuniis, precibus atque eleemosynis est insistendum ; quia , etsi peccata sunt omnia in Baptismo laxata , non adhuc tamen est carnis fragilitas solidata. Nam quasi transito mari rubro gratulamur submersos ^gyptios^ sed in deserto mundanae conversationis hostes occurrunt alii, qui, duce Christi gratia* nostro ' sudore vincantur, donec perveniamus ad patriam : » haec Beda.
Et descendit Spiritus Sanctus visibiliter in columbae specie, ac requievit super eum, sedens supercaputipsius. Descendit, inquam, non per gratiam, quia primo instanti conceptionis suae plenus fuit Spiritu Saiicto ; sed descendit in signo visibili , et hoc trif^ici ratione : primo, ad indicaQ'dum aliis, quod in ipso esset pleni* tudo gratiae; secundo, ad innuen^ dum quod in Baptismo datur SpirituB Sanctus accedentibus non ficte ; tertio, ad ostendendum quod ipse esftt qui per Spiritum Sanctum tMtptizat, mundando a sorde. Apparuit autem in corporali specie columbee, quatenus mitem et simplicem sine feUe omnique amaritudine eum esse, et nos per mansuetudinem colHgere eum venisse, seque mansuetos ct humiles inhabitare ostendcre. Ideo etiam in columbae specie apparuk, ut in hominibus habentibus charitatem Dei, quae praecipue in colum* ba est , Spiritum Sanctum esse designaret. Unde Chrysostomus : a Ideo autem Spiritus Sanctus speciem columbae suscepit, quoniam prae omnibus animaHbus haec cultrix est charitatis. Omnes autem species justiciae, quas habent senri Dei in veritate, possunt habere servi diaboH in simulatione ; solam autem charitatem Sancti Spiritus non po<test immundus spiritus imitari. Ideo ergo hanc privatam speciem . charitatis sibi senravit Spiritus San* ctus , quia per nuilius testimonium sic cognoscitur ubi est Spiritus Sanctus, sicut pergratiam charitatis.
» Et secundum eumdem Chrysosto^ mum, respondct etiam figurae Veteris Testamcnti, Sicut enim in diluvlo columba apparens, et ramum virentis oHvbb deferens, ostendit mgnum clementiae Dei , his qui reudui fiierunt ex aquis diluvii, et omnem orbis terrarum tranquillitatem annuntiavit; ita et nunc in Baptismo veniens Spiritus Sanctus in columbae specie, ostendit signum divinae clementiae, qua virtvrte Baptismatis et peccataremittit, etgratiam confert , et liberatorem nobis demonstrans , prb ramo olivae adoptionem generi humano affert. Ninilominus tamen omnis baptizatns septem virtutibus in cohimba significatis debet repleri et perfici. Quicumque enim est perfectus, debet esse perfectus quantum ad seipsum , quantum ad proximum, quantum ad Deum; et omnia ista significantur per proprietates in columba repertas. Quantum ad seipsum, duplici proprietate : quia columba habet gemitum pro cantu, et caret felle; sic homo debet habere in se contritionem pro peccatis, et gemitum cum lacrymis, et debet carere felle amaritudinis peccati, et ira irrationabili. Quantum ad proximum triplici proprie^ tate : quia columba rostro non laedit, sic nec Sanctus cuiquam detrahit ; unguibus nil rapit, sic Sanctus aliena non recipit ; pullos alienos tanquam suos pascit, sicS»nctus per suam compassionem indigentibus sua tribuit. Quantum ad Deum duplici proprietate : quia columba super aquas residet, ut umbra accipitris in aqua praevisa, mergat se et fivadat, sic Sanctus super fluenta divinae Scripturae residere et oculum habere debet, ut diaboli v^rsutias et incursum evadere queat; meliora grana eligit, et mundo vescitur, sic Sanctus sanas sententias quihus pascatur eligit, et in solo Deo, in quo puritas summa esi, recreatur. Unde sicut columba in cAvemis petrae nidificat, sic Sanctus in plagis mortis Christi, qui petra firma est, nidum, id est, suum refugium et spem ponit.
Et ecce vox Patris, testimonium Filio praebentis, de ccelis audita est , scilicet de nube, dicens : Hic est Filius meus dilectus , prae ceteris ; quia non adoptivus, ut ceteri, sed naturalis. Unde Chrysostomus^fi Suus utique non per adoptionem gratiae , neque per electionem creaturae, sed suus proprietate gencris et veritate naturae. » Et ut ait Hieronymus : « Sedit columba super caput ejus , ne quis putaret vocem Patris ad Joannem factam , non ad Dominum. In quo mihi complacui, id est, in quo voiuntas mea complebitur dc salute generis humani. Alius vero Evangelista sic dicit : Tu es Filius meus dilectus, in te complacui mihi, id est, in te et per te constitui quod mihi placet facere, et quee agenda sunt agere , id est , genus humanum redimere. Vel mihi complacuit , id est, complete et totaliter placuit. Nihil enim unquain Deo displicuit in eo, sicut in nobis, qui prius fuimus naturafiHi irct. 9 Unde Bemardus : « Vere entm hic est, in quo non est quod Patri dis-^ pliceat, quod oculos ma)estatis offendat; unde et ipse ait : Omuia quce placita sunt ei, facio semper, Donet nobis Dominus Jesos qxd • semper placet Patri , ut nos per ipsum mereamur placere sibi.
» Secundum Bedam , tantum duravit splendor, quamdiu paterna vox au^ dita est, et cum ea terminatus est.
Ipsum autem Filium audire , huic credere et obedire , Pater nos admonet, dicens : Ipsum audite. Cui enim nisi sapientiae, justitiae, et veritati credcre debemus ? Unde Ber^ nardus : « Ipsum, inquit, audite. Ecce, Domine Jesu , vel nunc jam loquere, Hcentiam loquendi habes a Patre. Quamdiu virtus et Dei sapientia quasi infirmus aiiqui», et insipiens lates in populo i Quamdiu nobilis Rex, ct Rex codli, fabri filium te pateris appcUari pariter et rcputari > O humiiitas virtutis Christi ! o sublimitas humilitatis l quantum confundis stultitiam meae vanitatis! Parum aliquid scio vel magi& scire mihi videor; et jam silerenon possum , impudenter et imprudenter me ingerens, et ostentans, promptus ad ioquendum, velox ad docendum, tardus ad audiendum. Et Christus cum tanto tempore silebat, cum seipsum sic abscondebat, numquid inanem gloriam metuebat ?
Quid timeret ab inani gloria qui est vera gloria Patris ? Utique timebat, sed non sibi; nobis timebat ab illa, quibus noverat esse timendum, Nobis tacebat, et nos instruebat; tacebat ore, sed instruebat opere, et quod postea docuit verbo, jam clamabat exemplo : Discite a me, quia mitis sum , et humilis corde, Nam de infantia Domini parum aliquid audio ; ex tunc jam usque ad hunc trigesimum annum nihil invenio. Nunc vero jam non potest latere^ qui tam manifeste demonstratur a Patre : » haec Bernardus, Et haec est auctoritas quam supra allegavi, per quam apparet quomodo siluit Dominus Jesus ad nostram instructionem; et tacendo ore, instruxit opere. Ipsius igitur exemplo stude et t\i taciturnitati ; quia qui de omnibus tacet, de omnibus pacem habet. Stude, inquam, et nitere; quia, ut ait Ambrosius : « Rarior est tacendi virtus, quam loquendi. Vidisti ergo ubique in Domino Jesu humilitatem redolere, quae est virtus magnifica, et valde necessaria, eo quod studiosius quaerenda, et etiam affectuosius amanda est, quia Dominus in singulis actibus suis studuit eam signanter observare, et exemplum inde aliis ostendere. » i5 Trinitas post Christi BaPTISMUM RuiT. — Sic ergo in hoc opere excellentissimo tota Trinitas modo singulari se manifestando apparuit, large apparitionem accipiendo ; et sic Trinitatis praesentia Baptismus consecratur.
Pater apparuit in voce, Filius in homine seu carne, Spiritus Sanctus in columba. Differenter tamen, quia Filius apparuit in homine in unitate suppositi ; sed in apparitione aliarum personarum erat unio per modum signi. Caro enim unita erat Filio in unitate suppositi ; vox autem et columba non habebant unitatem suppositi cum Patre et Spiritu Sancto, sed tantum in praesentatione signi. In columba ergo fuit Spiritus, non Spiritus fuit columba, quae ei tamen non fuit unita; non enim fuit incolumbatus , quia praeter naturam humanam nunquam unquam creatura fuit Deo personaliter unita; nec infuit ei per gratiam, sed per apparitionem et signum ; quae, peracto officio suo post apparitionem, in primordialem, et praejacentem materiam rediit, unde sumpta fuerat, sicut etiam sentitur de aliis figuris in quibus Dominu^ apparuit. Apparuit autem mysterium Trinitatis Domino baptizato, et non cum baptizaretur; quia cum non egeret gratia mundante, non est baptizatus Baptismate suo, sed Joannis. Baptismus autem Joannis dabatur in nomine venturi ; Baptismus vero Christi datur in nomine Trinitatis ; et ideo non decuit in actu Baptismi, sed postea nomen Trinitatis explicari, ut distantia pateret inter baptismum Joannis , qui non in nomine Trinitatis dabatur, et inter Baptismum Christi , cui haec forma servabatur. Et per talem apparitionemTrinitatis baptizato Christo factam , significatum fuit quod. Baptismus deberet conferri in nomine Patris et Filii et Spiritus Sancti.
In primitiva tamen Ecclesia ad. tempus collatus fuit Baptismus in nomine Christi, ut nomen Christi in reverentia haberetur majori , ad excludendum illorum errorem qui virtutem Baptismi attribuebant ministris, dicentes lEgo sum Pauli, ego autem Cephce, etc. , sed illis causis cessantibus, rediit Ecdesiaad formam praedictam. Et ponitur hic triplex efFectus Baplismi quem Baptismus causat, nfaximepost Passionem Christi, scilicet : coeli apertio, quia coelorum regna patent renatis in Baptismo; Spiritus Sancti missio, cujus gratia ac donum coqfertur in eo ; et paterna locutio, quae baptizatos regenerat in filios adoptionis, qui sibi complacent, quia per Baptismum de filiis irae fiunt filii gratiae, et regenerantur in spem vitae aeternae. Considera haec singula diligenter et erige animum, ut, aperto jam Trinitatis coelo, sursum feraris in Deum. In humilitate quoque mentis persiste, ut Spiritus Sancti dono et paterno coUoquio munerari merearis. Unde Anselmus : a In Jordane, sub manu Joannis se ad Baptismum inclinans, paternam vocem audivit, et Spiritus Sancii adyentum in columba suscepit,ut nos doceret in humilitate mentis, quae per Jordanem notatur , Jordanis enim descensio eorum interpretatur, debere consistere, ibique superni Patris honorari colloquio, de quo dicitur : Quia cunt simplicibus sermocinatio ejus; et Spiritus Sancti praesentia sublimari, qui super humilesrequiescit, et hoc sub manu Joannis, qui Dei gratia dicitur; ut eidem gratiae quidquid a Deo percipimus, non nostris meritis adscribamus : » haec Anselmus. i6 FiGURiE Baptismi.
— Fuit autem Baptismus in mari aeneo, id est, in lavatorio praefiguratus, quod ante templi introitum Jerosolymae erat collocatum. Sacerdotes enim qui templum Domini ingressuri erant, in lavacro illo se lavare necesse habebant ; ita omnes qui volunt intrare in coeleste templum Domini , necesse habent prius per Baptismum lavari. Duodecim boves aenei mare portaverunt ; quia duodecim Apostoli Baptismum Christi per totum mundum dilataverunt. | Lavatorium circumtectum et ornatum erat speculis mulierum, ut ingressuri templum viderent, si aliquam maculam vel indecentiam haberent; sic Baptismus requirit conscientiae perfectionem , peccati displicentiam, et cordis contritionem. Istud etiam figuratum est in Naaman Syro gentili et leproso^ qui ad jussum Elisaei septies in Jordane baptizabatur, et sic ab omni lepra sua mundabatur. Per septenam aquae Jordanis lotionem praefiguravit Elisaeus septem mortalium peccatorum in Baptismo ablutionem ; caro Naaman facta est ut caro pueri, ita peccatores efl&ciuntur mundi sicut parvuli. Istud etiam praefiguratum est in transitu Jordanis, quando filii Israel intraverunt terram promissionis ; quia prius transierunt Jordanem, figuram Baptismatis. Sic oportet omnes per lavacrum Baptismi transire, qui desiderant ad terram promissionis pervenire.
Arca Testamenti, quae in medio Jordanis stabat, Christum,. qui in Jordane baptizandus erat, figurabat. Duodecim lapides quos populus tulit de Jordanis alveo, pro memoriali perpetuo, sunt duodecim Apostoli, qui per orbem terrarum testificati sunt Baptismum Christi.
Circa praemissa est Sciendum quod Dominus Baptismum suum insinuavit, instituit, institutumque'confirmavit. Instituendum insinuavit verbo et facto : verbo, cum dixit Nicodemo : Nisi quis renatus fuerit ex aqua et Spiritu Sancto, etc. ; facto, quando baptizatus est a Joanne. Instituit facto et verbo : facto, quando discipuli baptizabant ejus auctoritate ; verbo, quandomisit discipulos ad praedicaiidum , et baptizandum. Institutum confirmavit, et facto et verbo : facto, quando de ejus latere, sanguis et aqoa exierunt; verbo, quazkdo post resurrectionem misit discipulos 'm mundum uniyersum, praedicare et baptizare.
Hic gTatia hujus tanti sacramenti, scilicet Baptismi primo a Christo incitati, de sacramentis aliquid videamus. Circa qua& sdendum, quod codestis medicus humani generis reparativus tali modo sanavit segrotum, sicut optime competebat. iEgrotus homo est, morbus autem originaiis culpa est. Origo vero iliius culpae, licet principaliter fiierit ex consensu rationis, occasionem tamen sumpsit ex sensibus camis. Ad hoc ergo quod medicamen respondeat morbo, oportuit qood non tantum esset spiritualis, verum etiam aiiquid. haberet de sensibilibus signis; ut sicut sensibilia fuerunt animse occasio labendi, ita essent ei occasio xesurgendi ; propterea laedicin^ nostri vulneris convenit in ecclesiasticis sacramentis. Instituit autem Deus sacramenta diversimode : quaedam sciiicet ante adventum suum, ut Matrimonium, et Poenitentiam ; sed haec duo confirmavit in Lege Evangeiica, et consummavit dum nuptiis interfuit, et dum poeniten'' tiam praedicavit. Alia quinque sacramenta solus Christus initiavit : Baptismum qttidem, ipsum suscipiendo, et deinde formam dando; Confirmationem, manum parvulis imponendo; Unctionem discipulos ad curandum mittendo, qui infirmos ungebant oleo; Ordinem vero, potestatem ligandi et solvendi, dc confitendi ; sacramentum altaris^ tribuendo Eucharistiam, conficiendo et dando discipulis, imminente Passione, sacramentum Corporis et Sanguinis sui.
Instituta quoque sunt sacramenta, multiplici de causa : primo, propter humiliationem ; magna enim humilitatis exhibitio est in istis visibilibus« et homine multum inferioribus a Beo quaerere salutem, cyuam superbid perdidit. — Secundo, propter eniditionem, qua rf^itur et promovetur. — Tertio, propter congruen^ tiam : quia homo per peccatum se subdidit per affectum rebus cor' poralibus ; ideo decens fiiit ut Deas per quaedam signa corporalia spiritualem adhiberet hominibus medi'^ cinam. — Quarto, propter excita-' tionem qua homo otium et noxiam occupationem devitet, et se in bono missam audiendo , EucharistianL suscipiendo et similia faciendo exerceat. — Quinto, propter congruitatem medicinae : quia cum ; medicus sit Deus et homo, congruenter medicina debet continers aliquid divinum, * scilicet invisibi>lem gratiam; et aliquid humanum, scilicet visibilem gratiae formam, — Sexto, est congruitas ex parte in\ firmi : quia cum infirmus sit homo constans ex corpore et spiritu, spiritus autem in corpore non bene capiat spiritualia, nisi in corporalibus ; congruum fuit dare medicamenta spiritualia in rebus corpora^ libus ; sic pilulae dantur in nebula» — Septimo, propter augmentunz meriti; multum enim valet ad me^ ritum, quando Deo creditur in his ; ubi humana ratio non praebet expcr rimentum.
Consistit autem sacramentum in rebus et factis, ac dictis : res sa* cramentales sunt, ut aqua, oleum, etc; facta, ut baptizandorum submersio,. suf&atio, et hujusmodi; dicta, velut sanctae Trinitatis invocatio, oratio, etc. Sacramentum est visibile signum invisibilis gratiae, ut cum quis baptizatur, ipsa exterior corporis ablutio, quam vide^ mus, signum est interiorisablutionis anims, quae cqnsistit in peccatorum remissione , quam non videmus. Educti quidem sumus de jEgypto per Baptismum, tanquam per mare rubrum, quia sanguine Christi consecratum, mortuis inimicis, id est, peccatis nostris. A morte quippe Christi et sanguinis effusione habet Baptismus virtutem et efficaciam , sicut et alia sacra meiita, sive ante Legem , sive inLege. Per hunc enim Christus peccata quae facta sunt dimittit, adjuvat ne amplius fiant, perducit ubi omnino fieri non possunt. Ratio numeri sacramentorum est, quia <»:dinaatur contra triplicem culpam, et quadruplicem poenam. Unde Baptismus ordinatur contra peccatum originale; Poenitentia contra inortale; Extrema-Unctio contra Teniale ; Confirmatio contra impotentiam; Ordo cohtra ignorantiam; Eucharistia contra malitiam; Matrimonium contra concupiscentiam, quam temperat et excusaL Quia vero character est signum distinctivum indelebile spirituale, ideo non confertur in sacramentis quae solent iterari, sicut est Poenitentia, Matrimonium, Unctio, et Eucharistia; Baptismus vero, et Confirmatio , et Ordo characteres imprimunt, per quos indelebiliter impressos, semper distinguuntur, qui recipiunt.
Per Baptismum enim fit distinctio fidelium ab incredulis, per Confirmationem fortium ab infirmis, per Ordinem clericorum a laicis; unde nullatenus possunt iterari. £t quamvis haec tria sacramenta propter characteris impre»sionem non itereatur, tamen commun€ est hoc omnibus non iterari super eamdem personam et materiam, et ex eadem causa, et hoc e&t ideo ne fiat contumelia sacramento. Ex hoc enim credi posset quod sacramenta prius dispe^sata fuissent inef&cacia et iaepta. ORATIO Clementissime Jesu, qui per mamis Joannis baptizari voluisti, quia fidem, quam in primo lavacro promisi, irritam feci peccando, ad secundum rocurro lavacnim, poenit^ndo. . Confiteor tibi, Deus, ego peccator et reos, me graviter peccasse, cogitatione, locutione, opere et omissione; innumerabilia sunt peccata mea, et circumstantiae eorum, non tantum me in laqueis adduxi peccatorum, sed et multos qui mea suasione, exemplo, negligentia, vel occasione aliqua peccaverunt, pro quorum ex meis obnixe deprecor peccatis, ut omnia nobis indulgeas misericorditer et abstergas. Amen. I ^^
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere