August 3, 2007
Siloam
“As he went along, he saw a man blind from birth. His disciples asked him, ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ ‘Neither this man nor his parents sinned,’ said Jesus, ‘but this happened so that the work of God might be displayed in his life. As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. While I am in the world, I am the light of the world.’ Having said this, he spit on the ground, made some mud with the saliva, and put it on the man’s eyes. ‘Go,’ he told him, ‘wash in the Pool of Siloam’ (this word means Sent). So the man went and washed, and came home seeing” John 9:1-6
A few months back I had been reflecting on the above passage in John and considering why it was that Jesus healed the blind man with clay and washing in water. Surely Christ could have simply spoken or touched the man with his hands or any number of methods simpler and less mysterious. But, it seems Christ was conveying some message through the use of these materials.
After meditating on this for a little while, what I took to be the meaning of Christ’s actions I was hoping to find supported in the Fathers. Oddly enough, awhile back, the same week the above passage from John 9 appeared in the lectionary, I ran into the below passage from St. Irenaeus when nearing the end of his masterful work “Against the Heresies” (or, the title I am quite fond of which St. Irenaeus uses to refer to his work: “The Refutation and Overthrowal of Knowledge Falsely So-Called”). I was pleased to see that what I had seen in John’s gospel was also seen by this great Father. Of course, having found a good treatment of the passage there is little need for me to offer my own exegesis; I will simply post his the superior commentary below.
Irenaeus, Against Heresies, Book 5, Chap. XV:
“And therefore, when His disciples asked Him for what cause the man had been born blind, whether for his own or his parents’ fault, He replied, ‘Neiter hath this man sinned, nor his parents, but that the works of God should be made manifest in him.’ Now the work of God is the fashioning of man. For, as the Scripture says, He made [man] by a kind of process: ‘And the Lord took clay from the earth,and formed man.’ Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioining [of man], how it was effected, and manifesting the hand of God to those who can understand by what [hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, [viz., the blind man's eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life . . . . For the Lord who formed the visual powers is He who made the whole man, carrying out the will of the Father. And inasmuch as man, with respect to that formation which was after Adam, having fallen into transgreession, needed the laver of regeration (that is, baptism), [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, ‘Go to Siloam, and wash;’ thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. And for this reason when washed he came seeing, that he might both know Him who had fashioned him, and that man might learn [to know] Him who has conferred upon him life.”
July 11, 2007
The Kingdom, Baptism, and Children
After hearing Peter preach on the feast of Pentecost many asked, “What shall we do?” Peter responded, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins” (Acts 2:38). Here, some fundamentalists stop reading and say, “Children cannot repent, and they have nothing to repent of, so baptism is not for them.”
But let us take John the Baptist’s declaration, “Repent for the kingdom of heaven is at hand!” (Mt. 3:2). And then let’s compare that with a paraphrase of Peter’s direction above: Repent for your baptism is at hand. No fundamentalist would look at the first statement and say that children should be denied the kingdom because repentance does not pertain to them. So why deny children baptism in the latter statement, binding on the same basis one is loosing? Even if one does not accept the paraphrase, the reasoning behind it is the same: no one would force the criteria of being repentant, having faith, doing good works, etc, upon a child for admittance into the kingdom, so why do so with baptism? The reason is because some theologies are afraid of sacramental understandings of sacraments!, and have reduced mysteries like baptism to a mere declaration of one’s faith or something similar. Without action from God in the sacrament, all of the responsibility is hoisted upon the human participant, and if he is not of age to really be responsible, to understand, to put forth faith or repentance, then what is the point? Maintaining such a desacralized position leads to inconsistent applications of reason when interpreting Scripture, as seen above.
Jesus says in John 3:5: “Most assuredly I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” In Matthew 18:3 He also says, “Assuredly, I say to you, unless you are coverted and become as little children, you will by no means enter the kingdom of heaven.” Here are two prerequisites for entering the kingdom according to Jesus, baptism and becoming as children. Just as children are the ones of whom “such is the kingdom of heaven,” they are also the prime candidates for baptism. Peter tells us to repent and be baptized for it is through repentance that adults become like children. “Repent” and “be converted” both have the same sense of turning around, of becoming something new. (Their connection is evidenced in Peter’s phrase, “Repent and be converted” (Acts 3:19)). Peter says to “repent and be baptized,” and Christ says to be “converted and become as little children” (some translations simply say “turn and become as little children”). We need to repent (turn around) and be converted (be turned) and become as little children to really be prepared for baptism (not that we’re ever fully prepared), and in being baptized truly become children: “But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (Jn. 1:12-13). Later in John 3 Jesus describes being “born again,” literally “born from above” (i.e., from God), in the context of baptism: according to Christ we are born again, or born from above, by being “born of water and the Spirit.” It is in this being born of God that we become children of God.
Finally, let us read the entire answer Peter gave to the thirsting crowd at the feast of Pentecost: “Repent and be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gifts of the Holy Spirit. For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call” (Acts 2:38-39). Too many stop reading at v. 38 while the very next verse tells us that the promise of baptism (remission of sins and the gifts of the Holy Spirit) is “to you and to your children.” Not only that but it is to “as many as the Lord our God will call,” and our Lord is the one who called, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven” (Mt. 19:14).
MCO
July 5, 2007
On Christ’s Baptism
–St. Gregory of Nyssa: “Jesus enters the filthy (sinful) waters of the world and when He comes out, brings up (purifies) the entire world with Him.”–
In our meditation on Christ’s baptism, let us begin with a consideration of water itself. Alexander Schmemann notes three essential dimensions of water. Water is seen as:
1-Life. It is the primary matter of which the Spirit moves upon from the very beginning (Gen. 1:2), and from which He drew up the land and all creation.
2-Death and destruction. This is seen in the flood Noah was saved from, the submerging of the Egyptians in Exodus, etc.
3. Purification. This is witnessed in John’s baptism, and Christ’s own, and even in Old Testament washings for un-cleanliness and such.
In these three dimensions we then see creation, fall, and redemption, we see life, death, and resurrection. Interestingly, water is simultaneously a principle of life and death, just as the cross now is. Also interesting is that when Christ goes to the Jordan and to the Cross we see these activities as unfit for Him. John the Baptist sees that Christ is not in need of repentance or purification, and Pontius Pilate sees that Christ is not a criminal deserving punishment or death. Yet Jesus insists to John that baptizing Him must be done to fulfill all righteousness, and to Peter that He must be crucified and to prevent Him would be a work of Satan.
The feast celebrating Christ’s Baptism is called “Theophany,” or “Epiphany.” Both of these names refer to the revelation of God at Christ’s Baptism. We essentially look to the revelation of the Trinity there as Christ is in the river, the Father speaks, and the Spirit descends. What else is revealed? The other revelations I want to highlight have to do with the Spirit’s descending. We could note that this reveals further Christ (i.e., “anointed one”) as Messiah, Who is anointed with the Holy Spirit. But there are two parallels to the Old Testament here. First, why did the Holy Spirit descend in the form of a dove? Think of the dove that came to Noah (interestingly with a olive branch: the oil of anointing) after he and his family were “saved through water” (1 Pet. 3:20) and is the symbol of peace, forgiveness, and reconciliation. The dove form recalls the story of Noah, and St. Peter himself makes the parallel between Noah’s family being “saved through water” and baptism “which now saves us” (1 Pet. 3:20-21). God again is offering us peace, forgiveness, and reconciliation. The second parallel recalls Scripture a bit prior to Noah. Indeed the Holy Spirit is the “Spirit of Christ,” as the New Testament says, so, why reveal and emphasize His “resting” upon Christ at Baptism? Think again to the water. Here we see the Spirit again descend and “move upon the waters” as He did in the beginning (Gen. 1:2). This reveals that the new creation is upon us, and that it is in Christ that this restoration takes place. The cosmos is restored to what it was always meant to be: the life of man and the communion between God and man (Schmemann). Adam partook of the one thing not given for communion; he wanted the thing in itself, apart from God; but apart from God there is no life and thus Adam died. But, in the new Adam, all things are again given to us as gifts from God blessed to be partaken of (hence Peter’s dream of all foods being made pure and allowed for consumption). And in a very special sense, in the waters of Baptism, we commune with God, i.e., we “put on Christ.” Let us remember the similarities noted earlier between Christ’s Crucifixion and Christ’s Baptism. On the Cross Christ united death to Himself Who is Life, thus making death the very servant of life/Life. Death has lost its sting and is now our passage to life more fully (“to die is to gain”). One could say that on His Cross Christ united Himself with death, so that our death is no longer destruction but a passage into life/Life. In like fashion one could say that in His Baptism Christ united Himself with the waters so that our baptism is no longer merely baptism in water but a baptism in Him. Indeed this is why in baptism we “put on Christ.” And this is also why Baptism is our death. In this world Christ is crucified (Pascal). To live in Christ is to die with Him to “this world” (of sin and death). There is no other life revealed to us but that of taking up our cross daily. We live by offering up our life everyday; and by losing our life for His sake we find it. Let us take two similar lines from St. Paul:
“As many as have been baptized into Christ have put on Christ” (Gal. 3:27).
“As many as have been baptized into Christ have been baptized into His death” (Rom. 6:3).
St. Paul tells us that entrance into Christ’s death is inextricably linked to putting on Christ; we have put on Christ Who is crucified, and thus our putting on Christ is our putting on crucifixion (so that we may be risen as Christ is in the new life in Christ).
Let us also look at Mt. 20:22-23: “Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?” They said to Him, “We are able.” So he said to them, “You will indeed drink My cup, and be baptized with the baptism I am baptized with.”
Here Christ speaks of His upcoming death as a cup, for He drank it willingly, and as baptism, for He was immersed in it. Christ tells the Sons of Zebedee that they will be baptized with the baptism He is baptized with, which is death. St. Paul tells us that baptism into Christ is baptism into Christ’s death (which is Christ’s baptism, in Christ’s own words above). And just as Christ describes His death as baptism due to His immersion into it, so Paul describes the immersing action of baptism as our being “buried with [Christ] through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life” (Rom. 6:4-5). In Paul there is no such notion of symbol being distinct from reality. The immersion is not only a sign of our death, it is our death and burial in all actuality. The symbol truly reveals the reality, communicates the reality, is the reality, and fulfills the reality (Schmemann). The symbol and reality coincide as the purpose of one is precisely to be the other. This is because, as noted before, we are in the restored creation made new in Christ. Creation is restored to being what it was always meant to be: a means of communion with God. In baptism we see the first fruits of this newness of life.
Furthermore, Christ speaks to the Sons of Zebedee as to future martyrs. The Greek word for martyr is literally “witness.” As Fr. Schmemann writes: “The martyrs were witnesses: witnesses of the transformation of death . . . the first Christian martyr, Stephen, as he was dying, said: ‘I see heaven opening.’ He witnessed death becoming life. The ‘birthday’ of the martyrs are celebrated by the Church on their death days; on that day they were ‘born.’” The martyrs witness death becoming life, and we, the baptized, witness this. Baptism is our birth into that new life, the life in death. As Christ says, “I tell you the truth, no one can enter the Kingdom of God unless he is born of water and the Spirit” (John 3:5). In baptism, our second birth (our being born again, or, literally, born from above) is our first death, and our first death is our birth to the new life in Christ, wherein, if we shall persevere to end in living crucified, in taking up our cross daily, in being ever dead to sin, we shall be ever alive to Christ and our second death will not be to our destruction or condemnation. “He that overcomes shall not be hurt of the second death” (Rev. 2:11). It is from this perspective that we can see martyrdom as the culmination of the life of the baptized.
Let us praise Christ Who restored creation, Who made death life, Who made the waters no longer a realm of death, destruction, or demons, but a place of meeting with God. Let us praise Christ who called fishermen out of the water that when they returned to water they saw the Lord calm the squalls of a storm and even walk upon the waves. Let us praise Christ who turned the water to wine and continues to turn water to our grave, to our life, to the waters of baptism.
MCO
