3. Why did He not explain this parable, and say, "I do not speak of this temple, but of my flesh?" Later, when the Evangelist wrote the Gospel, he interpreted this saying; and did He Himself keep silent at that time? Why did he keep silent? For they did not receive His words: if even His disciples were not then able to understand what was said, how much more were the people. "When," says the Evangelist, "He rose from the dead, His disciples remembered that He had spoken these things, and believed the Scriptures." Two subjects were presented to them here: His resurrection, and an even more important question: Was He God who dwelt in this temple? Both He gave to be understood in the words: "Destroy this temple, and I will raise it up in three days." Paul also presents this as no small sign of His divinity, saying: "And He was revealed to be the Son of God in power, according to the spirit of holiness, through the resurrection from the dead, in Jesus Christ" (Romans 1:4). Why does He give this sign here and there, and everywhere, saying either thus: "When I am lifted up from the earth" (John 12:32), or: "When you have lifted up the Son of Man, then you will know that it is I" (8:28); also: "A sign shall not be given unto him, except the sign of Jonah" (Matt. 16:4), and here again: "In three days I will raise him up"? And this especially showed in Him not an ordinary man, that He could gain victory over death and so quickly destroy its long-term dominion and stop the heavy battle. That is why he says: "Then you will know." When is it? When I have risen and drawn the world unto me (John 12:32), then you will understand that I have done this also, as God and the true Son of God, punishing for offending the Father. Why did He not say what signs were needed to put an end to the former evil, but only promised to give a sign? For in this way He would have hardened them even more, and now He would have struck them more. However, they said nothing to this; it seemed to them that He was saying something incredible, and therefore they did not yet continue to ask Him; they ignored it as an impossible thing. But if they had made sense, then, even though it seemed incredible to them at the time, at least after the time when He had already performed many signs, they could have come and asked Him to resolve their perplexity. But since they were senseless, some of His words were not paid attention to at all, and others were listened to with evil intent. That is why Christ spoke to them in parables.

But the question arises: how did the disciples not know that he was to rise from the dead? This is because they were not yet worthy of the grace of the Holy Spirit. Therefore, although they often heard the word about the resurrection, they did not understand at all, but only reasoned among themselves what it would mean. In fact, it was very strange and wondrous to hear that anyone could resurrect himself and resurrect himself in this way. That is why Peter was reproached when, not understanding anything about the resurrection, he said: "Be merciful to Thyself, O Lord" (Matt. 16:22). And Christ did not clearly reveal this to them before the event itself, so that they would not be offended, since in the beginning they did not yet believe His words, because of their great strangeness, and because they did not yet clearly know who He was. What the events themselves loudly cried out about, no one could but believe; And what was said only in words, of course, not everyone wanted to believe. Therefore, at first He left this teaching hidden; but when He proved the truth of His words by His own deed, then at last He communicated both their understanding and such grace of the Spirit, that His disciples suddenly comprehended everything. "The Holy Spirit shall bring all things to your remembrance" (John 14:26). If they, having lost all respect for Him in one evening, fled and even said that they did not know Him, not having received the special grace of the Spirit, then they would hardly have remembered all that Christ had done and said during all the time (of His life). If, you will say, they had to hear everything from the Spirit, and they themselves could not keep in mind all the teaching of Christ, then what need was there for them to be with Christ? But this was necessary because the Spirit did not actually teach them, but only recalled what Christ had said before; but the sending of the Spirit to remind him of what he had said contributed not a little to the glory of Christ. At first, then, it was the grace of God, that the grace of the Spirit was sent down upon them, so great and abundant; and afterwards it was their virtue that they had acquired this gift. They showed a bright life, great wisdom and great feats, and despised the present life, they counted everything human for nothing, but were above all, and, like light eagles soaring to heights, by their deeds they reached heaven itself, by which they acquired the ineffable grace of the Spirit. Let us also imitate them, and let us not extinguish our lamps, but keep the light in them with mercy. This is how the flame of this fire is maintained. Let us gather the oil into vessels while we are here, because after we go there it is no longer possible to buy it; it can only be acquired through the hands of the poor. Let us gather it here in abundance, if we wish to enter (into the palace) with the Bridegroom; otherwise we will have to remain outside the palace. It is impossible, absolutely impossible, to enter the threshold of the kingdom without mercy, even though we have done many other good deeds. Therefore, let us show mercy with full zeal, in order to enjoy the unspeakable blessings, which may we all be vouchsafed to enjoy, through the grace and love of mankind of our Lord Jesus Christ, to whom be eternal glory and dominion, now and ever, and unto the ages of ages. Amen.

CONVERSATION 24

"And when he was in Jerusalem at the feast of the Passover, many believed in his name" (John 2:23)

1. Among the people of that time,1 some were carried away by error, others held to the truth; but even of the latter, some accepted the truth only for a short time, and then fell away from it. Christ understood such people in the parable, likening them to seeds, which do not lie deep, but have roots on the surface of the earth, which, as He said, soon perish. The Evangelist also points to them here, when he says: "And when he was in Jerusalem at the feast of the Passover, many saw the miracles which he did, and believed in his name. But Jesus Himself did not entrust Himself to them" (John 2:23,24). Much more faithful were those disciples who were drawn to Christ not only by signs, but also by His teaching; the signs carried away the coarser, and the more intelligent – prophecies and teaching. Therefore those who were captivated by doctrine were firmer than those who were attracted by signs; it was Christ who blessed them when He said: "Blessed are they that have not seen, and yet have believed" (John 20:29). And that the latter were not of the true disciples is shown by the addition of the following words: "But Jesus himself did not commit himself to them." Why? "For he knew all men, and had no need that anyone should bear witness of the man, for he himself knew what was in the man" (v. 24, 25). The meaning of these words is this: He paid no attention to the words alone, penetrated into the very hearts and entered into thoughts; clearly seeing only their temporary fervor, He did not trust them as resolute disciples, did not preach to them the entire teaching, as if they had already become firm in the faith. And to know what is in the heart of men belongs to Him Who "made the hearts of them all" (Psalm 32:15), i.e. to God alone, since it is said: "Thou alone knowest the heart" (1 Kings 8:39). He had no need of witnesses in order to know the thoughts of his own creatures: therefore he did not trust them in their temporal faith. People who know neither the present nor the future, often indiscriminately both speak and communicate everything, even to those who approach them with cunning and then soon leave them. But Christ is not so; He knew all that was hidden in them. And now there are many who bear the name of believers, but are fickle and easily carried away by everything; therefore, even now Christ does not entrust Himself to them, but hides very much from them. As we do not entrust ourselves to any friends, but only to sincere ones, so is God. Listen to what Christ says to His disciples: "I no longer call you slaves, but I have called you friends." How and why? "For I have told you all that I have heard from my Father" (John 15:15). Thus, He did not give to the Jews who asked for signs, because they asked only to tempt Him. And now, as then, does not asking for signs mean tempting? Yet even now there are people who seek signs, and say, Why are there no signs now? But if you are a believer, as you ought to be, if you love Christ, if you love him properly, then you have no need of signs: they are given to the unbelievers. Why were they not given to the Jews? – you ask. No, they were given the most. If in some cases the Jews, even while demanding signs, did not receive them, it was because they demanded them not in order to abandon their unbelief, but in order to be even more confirmed in their malice. "There was one among the Pharisees, Nicodemus by name, [one] of the rulers of the Jews. He came to Jesus by night" (John 3:1,2). This Nicodemus, as is evident from the Gospel, later raised his voice for Christ; he said: "Does our law judge a man, unless they first hear it" (John 7:51). But the Jews said to him indignantly, "Consider, and you will see that there is no prophet coming out of Galilee" (v. 52). And after the crucifixion, he also showed much care during the burial of the Lord's body. "And Nicodemus also came, who had come to Jesus by night, and brought a mixture of myrrh and aloe, a quart about a hundred" (John 19:39). So now he was well disposed towards Christ, but not as much as he should have, and not with a proper thought of Him: he was still subject to Jewish weaknesses. That is why he came at night, afraid to do it during the day. However, God, the lover of mankind, did not reject him, did not reproach him, and did not deprive him of His teaching, but with great meekness converses with him, reveals to him very lofty objects of faith, although divinationly, but nevertheless reveals them. This man was much more worthy of condescension than those who did it out of guile. The latter did not deserve any forgiveness; and he, although worthy of reproof, was not to the same degree. Why did the Evangelist say nothing of this about him? He says in another place that "of the rulers many believed on Him; but for the sake of the Pharisees they did not confess, lest they should be excommunicated from the synagogue" (John 12:42). Here he expressed all this with one remark about his coming at night. What does Nicodemus say? "Rabbi! we know that you are a teacher who came from God; for no one can do such miracles as Thou doest, except God be with him" (John 3:2).

2. Nicodemus is still revolving; he still has a human conception of Christ and speaks of Him as a prophet, not assuming in Him anything special because of the signs. "We know," they say, "that You're a teacher come from God." Why then do you come by night and secretly to Him who speaks divine things and has come from God? Why do you not converse with Him openly? But Jesus did not say this to him, nor did He rebuke him: "He will not break a bruised reed," says the Scriptures, "neither will He quench the smoking flax; he will judge in truth" (Isaiah 42:3); and He Himself says: "I have not come to judge the world, but to save the world" (John 12:47). "No man can do such miracles as Thou doest, except God be with him." Thus, Nicodemus expresses another heretical thought when he says that Jesus does His works with the help of others, and has need of the help of others. What about Christ? Look, what extreme condescension! He did not say, "I have no need of the help of others, but I do all things by My own authority, because I am the true Son of God, and have the same power as Him who begat Me." He did not say this, because it was not yet accessible to the listener. I always say, and I will say now, that Christ's intention at that time was not so much to reveal his own dignity as to convince him that he did nothing against the will of the Father. Therefore, in words He is always meek, but not so in His deeds; But when he works miracles, he does everything with power. Thus He says: "I will, be cleansed" (Mark 1:41); "Virgin, I say to you, get up" (5:41); "stretch out thy hand" (Matt. 12:13); "Thy sins are forgiven thee" (Luke 5:20); "be silent, be still" (Mark 4:39); "Arise, take up thy bed, and go to thy house" (2:11); "be silent and come out of it" (Luke 4:35: 8:29); "be it done to you according to your desire" (Matt. 15:28); "If anyone says anything to you, answer that the Lord has need of them" (Matt. 21:3); "Today shalt thou be with Me in paradise" (Luke 23:43); "We have heard that it was said to them of old time, Thou shalt not kill, but whoever kills shall be liable to judgment. But I say unto you, that whosoever is angry with his brother without cause shall be liable to judgment" (Matt. 5:21,22); "Follow me, and I will make you fishers of men" (4:19). And in all cases we see His great power. In deeds, no one could condemn Him for what was happening. And how was it possible? If His words had not come to pass, and had not been fulfilled according to His commandment, some of the Jews might have said that His commands proceeded from vanity; and since they were all fulfilled, the accomplishment of events unwittingly stopped their mouths. As for words, the Jews could, in their shamelessness, accuse Him of vanity.

So now, in His conversation with Nicodemus, He does not clearly express anything lofty, but mysteriously raises him from humiliating thoughts, teaching him that He Himself is able to work miracles, since the Father begat Him perfect, omnipotent in Himself, and having nothing imperfect. But let's see exactly how He proves it. Nicodemus said, "Rabbi! we know that you are a teacher who came from God; for no one can do such miracles as Thou doest, except God be with him" (John 3:2). He thought that he had said something great in speaking of Christ. What about Christ? He shows him that he has not yet reached the threshold of true knowledge, that he does not even stand before its gates, but that he is still wandering somewhere outside the kingdom, both himself and anyone who would speak in this way; that he who has such a conception of the Only-begotten has not yet penetrated into true knowledge. What exactly does Christ say? "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God" (v. 3). That is, if you are not born again and do not receive an accurate knowledge of the objects of faith, you will wander and remain far outside the kingdom of heaven. However, He does not speak so clearly, but in order not to make His words too burdensome, He does not address Him directly, but says indefinitely: "Except a man be born," as if to say: If you or anyone else thinks of Me in this way, then you are outside the kingdom. If this were not the meaning of His words, the answer would not correspond to the words of Nicodemus. If the Jews had heard this, they would have gone away laughing; but even in this case Nicodemus shows his curiosity. For this reason Christ often spoke indefinitely, in order to encourage his listeners to question and make them more attentive. What is clearly said often passes by the ear, and what is unclear makes the listener more attentive and diligent. Thus, the words of Christ have the following meaning: if you are not born again, if you do not partake of the Spirit through the bath of existence, you will not be able to receive a proper understanding of Me; and this (your) concept is not spiritual, but spiritual. However, he speaks in this way, not in order to impress Nicodemus, who expounded his own opinion as much as he could contain, but in order to imperceptibly raise him to a higher understanding: "Unless," says He, "he is born again." By the word "from above" some here mean: from heaven, others: again. It is impossible for him, He says, who was not born in this way, to see the kingdom of God, meaning Himself here and showing that He was not only what was seen in Him, and that other eyes are needed to see Christ in Him. When Nicodemus heard this, he said, "How can a man be born when he is old" (John 3:4)? How? Do you call Him a teacher and say that He came from God, but do not accept His words and express to the teacher a thought that expresses a strange bewilderment? It is like – this is the expression of people who are not very religious, there is the bewilderment of earthly thinkers. So Sarah laughed when she said: how? In the same way, many others, with similar questions, fell away from the faith.

3. In the same way, heretics persist in heresy, proposing the same questions. Some of them say: how did he become incarnate? Others: how was he born? And in this way, with their weak minds, they subdue the infinite Being. Knowing this, we should avoid such misplaced curiosity. Those who raise such questions will not know how, and will fall away from Orthodoxy. In the same way, Nicodemus asks perplexed about the method. He understood that what had been said applied to him as well; that is why he is confused, hesitates, comes into difficulty, because having come (to Jesus Christ) as to a man, he hears something higher than human, which no one has ever heard before; on the one hand, he rises to the height of the proposed teaching, on the other he is surrounded by darkness and does not know where to stop, being carried here and there and falling away from the faith. Wherefore he goes on to present it as impossible, in order to call Him to the clearest exposition of the doctrine: "Can he," he says, "enter into his mother's womb another time, and be born" (v. 4)? You see how ridiculously a man speaks who subordinates the spiritual to his own concepts; he is, as it were, in delirium and intoxication, as soon as he begins to investigate what has been said more than is pleasing to God, and does not accept it in the simplicity of faith. He hears about spiritual birth, but does not think about spiritual birth, but reduces what is said to the humiliation of the flesh, and brings such a great and lofty teaching under the natural order of things. That is why he invents questions and ridiculous perplexities. That is why Paul also says that "the natural man does not receive the things of the Spirit of God" (1 Cor. 2:14). However, even after this, Nicodemus observed respect for Christ: he did not laugh at His words, but only, considering the matter impossible, he remained silent. Two objects were comprehensible to him: such a birth and a kingdom. The Jews had never even heard the name of such a birth and such a kingdom. However, Nicodemus dwells on the first one for the time being, since this subject most struck his mind.

Knowing this, let us not test the Divine Mysteries with our minds, let us not bring them into the order of our usual things, and subject them to the laws of nature; but let us understand all things godly, believing what is said in the Scriptures. An overly curious investigator does not gain any benefit, and in addition to not finding what he is looking for, he is subjected to extreme condemnation. Do you hear that (the Father) gave birth? Believe what you hear: but as (begotten), do not experience it, lest you thereby reject the birth itself, which would be extremely foolish. If Nicodemus, having heard about the birth, not about this ineffable, but about the birth by grace, fell into darkness and perplexity, because he did not assume anything lofty in it, but thought only human and earthly, then those who experience and know a terrible birth and surpassing all word and understanding – what punishment can they deserve? Nothing produces so much darkness as the human mind, which thinks about everything according to earthly things and does not receive illumination from above. Earthly thoughts contain a lot of impurity. That is why we need the streams of heaven, so that, after the destruction of the slime, our spirit, to the extent of its purity, may ascend to the mountain and partake of the heavenly teaching. And this can happen when we show in ourselves both a well-thinking soul and a right life: after all, our mind can truly be darkened not only from inappropriate curiosity, but also from a depraved way of life. For this reason Paul also said to the Corinthians: "I fed you with milk, and not with food, for you were not yet able, and even now you are not able, because you are still carnal. For if there be envy, contention, and dissension among you, are you not carnal" (1 Corinthians 3:2,3)? Also in the Epistle to the Hebrews and in many other places, as anyone can see, Paul considers this to be the very cause of wrong teachings, because a soul given over to passions cannot comprehend anything great and noble; but, as if darkened by the festering flow from her eyes, she suffers from the most grievous blindness. Therefore, let us purify ourselves, let us be enlightened by the light of knowledge, and let us not sow in thorns. And what these thorns mean, you know, although we will not talk about it: you have often heard that Christ by the name of thorns calls the cares of life and the deception of riches; And rightly so. As the first (thorns) is barren, so is the last; as it wounds those who touch it, so also these passions; as thorns are easily consumed by fire, and are hateful to the farmer, so are worldly affairs; As wild beasts, vipers and scorpions hide in thorns, so also in the deceptions of wealth. But let us receive the fire of the Spirit, that we may consume thorns, and drive out beasts, and cleanse the field for the Farmer; and after purification we will irrigate it with spiritual streams; Let us plant a fruitful olive, the most delicate plant, always blooming, luminous, nourishing and strengthening health. All this contains mercy, which is, as it were, a seal for those who have acquired it. This plant does not wither even from the approach of death, but always stands, enlightening the mind, nourishing the soul and making its strength stronger. If we constantly have it, then we will be able to boldly behold the Bridegroom and enter the bridal chamber – which may we all be vouchsafed to do, through the grace and love of mankind of our Lord Jesus Christ, with Whom be glory to the Father with the Holy Spirit, now and ever, and unto the ages of ages. Amen.

[1] That is, between the contemporaries of Jesus Christ.

DISCOURSE 25

"Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5).

1. Little children go to teachers every day, take lessons and give an account of them, and do not interrupt this lesson; it also happens that they add nights to the days; and you force them to do it because of things that are perishable and temporary. But we do not demand such work from you, people of age, as you do from your children. Not every day, but only two days a week, we invite you to listen to the sermons, and that only for a small part of the day, in order to make this work easier for you. For this reason we divide the content of the Scriptures into small parts, so that you may more easily assimilate them, put them into the treasury of reason, and so impress them on your memory, so that you yourselves may convey everything (to others) exactly, unless someone is too sleepy and slothful, or lazier than a little youth. And so, let us again proceed to the continuation of what has been said before, and see how Christ reveals the image of this birth more clearly to Nicodemus, who has fallen down to the earthly birth, and who says that it is impossible for an obsolete man to be born again. Although this explanation still presents some difficulties for the one who thinks in a human way, at the same time it is enough to raise the listener from a humiliated way of thinking. What does Christ say? "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." This is what He gives us to understand: you consider it impossible; but I say that it is very possible, even necessary, and otherwise it is impossible to be saved. And God has made the necessary things convenient for us. Earthly birth is birth according to the flesh, of dust, and therefore everything heavenly is barred from it, because what do earth and heaven have in common? But another birth, like being born of the Spirit, conveniently opens the gates of heaven to us. Hear all of you, ye strangers to enlightenment: be terrified, weep! Terrible is this threat, terrible is the definition! It is impossible, says Christ, for one who is not born of water and of the Spirit to enter the kingdom of heaven, because he still wears the garment of death, the garment of damnation, the garment of corruption, - he has not yet received the sign of the Lord, he is not yet his own, but a stranger; does not have a sign agreed upon in the kingdom. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." But Nicodemus did not understand this either. There is nothing worse than subjecting spiritual objects to speculation. This prevented Nicodemus from imagining anything great and sublime. But this is why we are called faithful, so that, abandoning the weakness of lower thoughts, we may ascend to the heights of faith, and in its teaching we may place our highest good. If Nicodemus had done this, then the matter would not have seemed impossible to him. And so, what is Christ? Turning him away from such a creeping way of thinking, showing that He does not speak about bodily birth, Christ says: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." He said this, wishing to draw Nicodemus to faith by threat, to persuade him not to recognize this matter as impossible, and trying to distract him from the assumption of bodily birth in this matter. Nicodemus, He says, I speak of another birth. Why then do you incline your speech to the earth? Why do you subject this matter to natural laws? This birth is higher than natural birth, and has nothing to do with yours. Although both are called births, yet, in common naming, they differ in practice. Leave behind the generally accepted concepts; I bring into the world another birth; I want people to be born in a different way; I came with an extraordinary way of creating. In the beginning, I created man out of earth and water, but this creature turned out to be useless, this vessel was broken; then I no longer want to create from earth and water, but from water and spirit. And if anyone asks: how is it from water? – I will also ask: how from the earth? How did clay evolve into different forms? How did various and diverse creations arise from homogeneous matter (after all, the earth is one)? Where do bones, nerves, blood and dry veins come from? Where do the membranes, blood vessels, cartilage, membranes, liver, spleen, heart come from? Where does the skin, blood, mucus, bile come from? Where do so many shipments come from? Where does the variety of colors come from? This is not of the earth or of mortality. How the earth, receiving seeds, produces them; And the flesh, the same earth, when it receives seeds, putrefs them? As the earth nourishes the seeds thrown into it; And the flesh feeds on them, but does not nourish them? For example: the earth, taking water, produces wine, and the flesh, often taking wine, turns it into water. Whence is it seen, then, that a body proceeds from the earth, whereas the earth, as I have said, has properties contrary to that of a body? I cannot comprehend this with my mind, I accept it only by faith. But if daily and tangible deeds require faith, how much more so are ineffable and spiritual works. Just as the soulless, motionless earth, by the will of God, has received such power, and such wondrous deeds take place in it, in the same way, when the Spirit acts on the water, those marvelous deeds that surpass reason are easily accomplished.

2. Therefore, do not remain in unbelief only because you do not see it. You do not see the soul either, but you believe that you have a soul and that it is something other than the body. But Christ admonishes Nicodemus not by this example, but by another example. Although the soul is incorporeal, He did not mention it, because Nicodemus still had too crude ideas about it. But Christ cites as an example something else, which has nothing to do with the coarseness of bodies, but also does not rise to the nature of incorporeal beings. This is the movement of the wind. First of all, He begins with water, which is thinner than the earth, but coarser than the wind. As in the beginning the earth was laid in the foundation, yet the work belonged to the Creator, so now water is placed in the foundation, and the whole work (of regeneration) belongs to the grace of the Spirit. And then, "man became a living soul," but now "there is a life-giving spirit" (1 Cor. 15:45). But the difference between the two is great. The soul does not impart life to another being; and the Spirit not only lives by itself, but also gives life to other beings. In this way the apostles raised the dead. Then, after the completion of creation, man was finally created; And now, on the contrary, the new man is created before the new creature: first he is born, and then the world is transformed. And just as in the beginning (God) created man completely, so now He completely forms him. But then he said: "Let us make him a helper" (Gen. 2:18), and here there is nothing of the kind. Can he who has received the grace of the Spirit need any other helper? Who belongs to the body of Christ, what need does he have for anyone's help? Then man was created in the image of God; and now it is united with God Himself. Then God commanded him to possess fish and beasts; and now he has lifted up our firstfruits above the heavens. Then he gave paradise to live in; but now he has opened the heavens for us. Then man was created on the sixth day, since this time was to end the creation as well; but now it is on the first day, and in the very beginning, as is the light. From all this it is clear that what is happening now belongs to another, better life and state, which has no end. Adam's first creation was a creation from the earth, and after him the creation of a woman from a rib, then the descent of Abel from seed. But we can neither comprehend nor depict in words these creations, although they are all the most substantial. How, then, can we give an account of spiritual birth through baptism, a birth that is far superior to those? And what considerations can be demanded of us about this birth – wondrous and extraordinary? Angels also stand before it when it is performed; but none of them can explain the method of this wondrous birth through baptism. But they also stand before them, doing nothing themselves, but only looking at what is happening. All things are done by the Father, the Son, and the Holy Spirit. Let us believe the word of God: it is truer than our sight; Sight is often deceived, and this word cannot sin. Let us believe Him. Having produced the being from the bearer, it is, of course, indubitable even when it speaks of its nature. And what does it say? That in baptism the birth takes place. But if anyone should say to you, "How is this?" shut his mouth with the word of Christ, which is the greatest and clearest proof. And if anyone asks: what is water used for, then we will ask each other: why did the earth enter into the consciousness of man in the beginning? That it was possible for God to create man without the earth is obvious to everyone. Therefore, do not inquire. And that water is necessary and necessary, you can learn from this: once, when the Spirit descended, before drinking water (Acts 10:44), the Apostle did not stop there; but see what he said about water, as a necessary and not superfluous substance: "Who can forbid them to be baptized with water, who, like us, have received the Holy Spirit" (Acts 10:47). Why do we need water? Finally, I will tell you about this and reveal to you the hidden mystery. There are several hidden reasons for this, but out of many, I will tell you one for now. What is this reason? The one that symbolically depicts the tomb and death, resurrection and life in the water, and all this happens together. When we immerse our heads in water, as in a coffin, at the same time the old man is buried, and, having sunk into the valley, he is completely hidden. Then, when we bow down, a new person comes out. As it is easy for us to sink and rise, so it is easy for God to bury the old man and reveal the new. But this is done three times, so that you may know that all this is done by the power of the Father, and of the Son, and of the Holy Spirit. And that what I have said is not fortune-telling, just listen to what Paul says: "We were buried with Him by baptism into death" (Romans 6:4); also: "Our old man was crucified with Him" (v. 6); or, "We are united to Him in the likeness of His death" (v. 5). But not only baptism is called a cross, but also a cross is baptism. "By baptism," says Christ, "with which I am baptized, ye shall be baptized" (Mark 10:39). And in another place: "With baptism I must be baptized" (Luke 12:50). As easily as we sink and ascend, so easily is He, after death, when He willed, resurrected, or rather, much easier, although for the sake of the arrangement of a certain sacrament He remained (in the tomb) for three days.