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.

3. Therefore we, who have been vouchsafed such great mysteries, will show the life worthy of this gift, the best conduct. And you, who have not yet been vouchsafed them, act in all things in such a way that you may be vouchsafed, that we may all be one body, that we may all be brethren. As long as this divides us, so long as father, and son, and brother, and whoever it may be, is not yet our true kinsman, since he is far from the kinship above. And what is the use of being united by temporal kinship, when we are not united by spiritual kinship? What profit is there from intimacy on earth when we are strangers to each other in heaven? A catechumen is a stranger to the faithful. He has neither the same head, nor the same father, nor the same city, nor food, nor clothing, nor house; But everything is divided with them. One has everything on earth; for another, in heaven. For this one, Christ is the king; he has sin and the devil. For this one, the food is Christ; he has rot and decay. And this one's garment is the Lord of the angels; for him it is the work of worms. For this one, the city is the sky; he has the earth. And if we have nothing in common with the unbelievers, then tell me, in what way shall we have fellowship (with them)? Have we also gone through the same pangs of birth and come from the same womb? But this is not enough for the closest kinship. And so, let us try to become citizens of the city on high. How long shall we remain in a foreign land, then how shall we regain the ancient fatherland? Here the danger concerns not unimportant matters. If, God forbid, it should happen that an unexpected death should befall us, and we should depart from here without enlightenment,[2] then, even though we have a thousand blessings here, nothing else awaits us but hell, a poisonous worm, an inextinguishable fire, and insoluble bonds. But God forbid anyone who listens to suffer this punishment! And it will not befall us if, having been vouchsafed the Holy Mysteries, we lay gold, silver, and precious stones as the foundation of our building (Cor. 3:12). In this way we will have the opportunity, having gone there, to appear rich, when, i.e., we do not leave money here, but carry it to safe treasuries by the hands of the poor, when we lend it to Christ. We have a lot of debts there – not in money, but in sins. Let us give Him money in order to receive the forgiveness of sins. He is our Judge. Let us not despise Him here who hungers, so that He may also feed us there. Let us clothe Him here, so that He will not leave us naked without His covering. If we give Him to drink here, we will not say, like the rich, "Send Lazarus, that he may dip the tip of his finger in water, and cool our tongue" (Luke 16:24). If we also receive Him here into our homes, then He will prepare many mansions for us there. If we come to Him in prison, then He has freed us from bonds. If we bring Him to us as a stranger, He will not leave us to wander outside the kingdom of heaven, but will reward us for this in the heavenly city. Therefore, when we receive much, even when we give a little, let us give at least a little in order to gain much. While there is still time, we will sow to reap. When winter comes, when it is no longer possible to sail on the sea, then this purchase will no longer be in our power. And when will winter come? Then when that great and glorious day comes. Then we will no longer sail on this great and vast sea, which is like real life. Now is the time for sowing; And then – the time of harvest and gathering. If someone did not throw seed at the time of sowing, but began to sow at the time of harvest, he would be ridiculous except that he would receive nothing. If the present time is the time of sowing, then now it is not necessary to gather, but to scatter. Let us scatter in order to gather; let us not gather now, lest we lose the harvest. This time, as I have said, calls for sowing, for dependency and waste, and not for gathering and saving. Therefore, let us not lose the convenient time, but let us make abundant sowing and spare nothing of our own, so that we may receive back with great recompense, according to the grace and love of mankind our Lord Jesus Christ, with Whom be glory to the Father with the Holy Spirit forever and ever. Amen.

[1] That is, the sacraments of holy baptism

[2] Of course, baptism.

DISCOURSE 26

"That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John 3:6)

1. The Only-begotten Son of God vouchsafed us great mysteries, great and such which we were not worthy, but which He pleased us to communicate. If we talk about our worthiness, then we were not only unworthy of this gift, but were guilty of punishment and torment. But in spite of this, He not only freed us from punishment, but also gave us a life that is much brighter than before; He led into another world; created a new creature. "Whosoever," it is said, "is in Christ, a new creature" (2 Corinthians 5:17). What kind of new creature is this? Listen to what Christ Himself says: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). Paradise was entrusted to us; but when we have proved unworthy to dwell in it, He raises us up to heaven itself. We have not remained faithful in the original gifts; but He communicates to us even more. We could not abstain from one tree – and He gives us food above. We did not stand in paradise – He opens the heavens to us. Paul rightly says: "O the depth of the riches and wisdom and knowledge of God" (Romans 11:33)! There is no longer any need for a mother, nor the pangs of childbirth, nor sleep, nor cohabitation and carnal union; the structure of our nature is accomplished from above, by the Holy Spirit and by water. And water is used as the birthplace of the one who is born. As the womb is to the infant, so is water to the faithful: he is conceived and formed in the water. It was said before: "Let the water bring forth creeping things, a living soul" (Gen. 1:20). And from the time when the Lord descended into the streams of the Jordan, the water no longer produces "creeping things, a living soul," but rational and spirit-bearing souls. And what is said about the sun: "He goes out like a bridegroom out of his bridal chamber" (Psalm 18:6), it is now more appropriate to say about the faithful: they emit rays much more brilliant than the sun's. But the infant conceived in the womb takes time; but in water it is not so: here everything is done in an instant. Where life is temporary, and derives its beginning from bodily corruption, there also birth takes place slowly: such is the nature of bodies; they are perfected only with the passage of time. But in spiritual matters it is not so. Why? Here, what is done is done from the very beginning. But as Nicodemus, hearing this, was constantly perplexed, then – see how Christ reveals to him the incomprehensibility of this mystery and makes clear what is unclear to him. Christ says: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." He distracts Nicodemus from everything sensual and does not allow him to view this mystery with his bodily eyes. We do not talk about the flesh, Nicodemus, but about the spirit, turning it with these words to the things above. Do not seek (here) anything sensual. The spirit cannot be seen with these eyes. Do not think that the Spirit gives birth to flesh.

And how, someone may ask, was the flesh of the Lord born? She was born not only of the Spirit, but also of the flesh. That is why Paul, showing this, says: "He was born of a woman, he was subject to the law" (Gal. 4:4). The Spirit formed her thus: not from nothing (why would a mother's womb be needed in this case?), but from virgin flesh; but in what way I cannot explain. This was so that no one would think that the Born One is alien to our nature. If even after this there are people who do not believe in such a birth, then to what wickedness would they have stooped if Christ had not received flesh from the Virgin? "That which is born of the Spirit is spirit." Do you see the dignity of the Spirit? He does the work of God. Above (the Evangelist) said: "They were born of God" (John 1:13); but here it is said that they are born of the Spirit. "That which is born of the Spirit is spirit," and that which is born of the Spirit is spiritual. Birth here is of course not in essence, but in dignity and grace. And if the Son is begotten in the same way, what advantage will He have over people who are so born? In what way is He then the Only-begotten Son? I am also born of God, but not of His essence. If He is not born of a being, then how does He differ from us? In this case, He will be less even than the Spirit, because such a birth comes from the grace of the Spirit. Is it possible, therefore, that in order to be the Son, He needs the assistance of the Spirit? And how does such a thought differ from the teachings of the Jews? But having said: "That which is born of the Spirit is spirit," Christ again saw that Nicodemus was confused, and therefore turned his speech to a sensual example. "Do not be surprised," says He, "that I have said to you, You must be born again. The Spirit breathes where it will" (vv. 7-8). By saying, "That which is born of the Spirit is spirit," Christ was already distracting Nicodemus from carnal notions; but as he still did not understand the meaning of His words, "That which is born of the Spirit is spirit," He transferred his thought to another image, not stopping at gross bodies, nor speaking of beings wholly incorporeal (for Nicodemus, even hearing of such things, could not comprehend them), but finding something between a corporeal being and an incorporeal being, - the movement of the wind, - and through this it admonishes him. It is of the wind that He says, "Thou hearest its voice, but knowest not whence it cometh and whither it goeth." But if he says: "The spirit breathes where it will"[1], he does not thereby express that the wind has any arbitrariness, but only indicates its natural movement, an unhindered and strong movement. Scripture usually speaks in this way about inanimate objects, for example: "The creation was not subjected to vanity of its own free will" (Romans 8:20). Thus the words "breathe where it will" mean that the wind is unrestrained, that it spreads everywhere, that no one can hinder it from rushing hither and thither, but that it is dispersed with great force, and no one can hinder its striving.