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Translated by W. Moore and H. A. Wilson
St Gregory of Nyssa Resources Online and in Print
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54 Pages
Page 53
Chapter XL.
But, as far as what has been already said, the instruction of this Catechism does not seem to me to be yet complete. For we ought, in my opinion, to take into consideration the sequel of this matter; which many of those who come to the grace of baptism [2052] overlook, being led astray, and self-deceived, and indeed only seemingly, and not really, regenerate. For that change in our life which takes place through regeneration will not be change, if we continue in the state in which we were. I do not see how it is possible to deem one who is still in the same condition, and in whom there has been no change in the distinguishing features of his nature, to be any other than he was, it being palpable to every one that it is for a renovation and change of our nature that the saving birth is received. And yet human nature does not of itself admit of any change in baptism; neither the reason, nor the understanding, nor the scientific faculty, nor any other peculiar characteristic of man is a subject for change. Indeed the change would be for the worse if any one of these properties of our nature were exchanged away [2053] for something else. If, then, the birth from above is a definite refashioning of the man, and yet these properties do not admit of change, it is a subject for inquiry what that is in him, by the changing of which the grace of regeneration is perfected. It is evident that when those evil features which mark our nature have been obliterated a change to a better state takes place. If, then, by being "washed," as says the Prophet [2054] , in that mystic bath we become "clean" in our wills and "put away the evil" of our souls, we thus become better men, and are changed to a better state. But if, when the bath has been applied to the body, the soul has not cleansed itself from the stains of its passions and affections, but the life after initiation keeps on a level with the uninitiate life, then, though it may be a bold thing to say, yet I will say it and will not shrink; in these cases the water is but water, for the gift of the Holy Ghost in no ways appears in him who is thus baptismally born; whenever, that is, not only the deformity of anger [2055] , or the passion of greed, or the unbridled and unseemly thought, with pride, envy, and arrogance, disfigures the Divine image, but the gains, too, of injustice abide with him, and the woman he has procured by adultery still even after that ministers to his pleasures. If these and the like vices, after, as before, surround the life of the baptized, I cannot see in what respects he has been changed; for I observe him the same man as he was before. The man whom he has unjustly treated, the man whom he has falsely accused, the man whom he has forcibly deprived of his property, these, as far as they are concerned, see no change in him though he has been washed in the laver of baptism. They do not hear the cry of Zacchaeus from him as well: "If I have taken any thing from any man by false accusation, I restore fourfold [2056] ." What they said of him before his baptism, the same they now more fully declare; they call him by the same names, a covetous person, one who is greedy of what belongs to others, one who lives in luxury at the cost of men's calamities. Let such an one, therefore, who remains in the same moral condition as before, and then babbles to himself of the beneficial change he has received from baptism, listen to what Paul says: "If a man think himself to be something, when he is nothing, he deceiveth himself [2057] ."
[2052] We need not consider this passage about Regeneration as an interpolation, with Aubertin, De Sacram. Eucharist. lib. ii. p. 487, because Gregory has already dealt with Baptism in ch. xxxv.-xxxvi.; and then with the Eucharist: his view of the relation between the two Sacraments, that the Eucharist unites the body, as Baptism the soul to God, quite explains this return to the preliminaries of this double union.
[2053] hupameiphtheie. A word almost peculiar to this Gregory.
[2054] Is. i. 16.
[2055] to kata ton thumon aischos. Quite wrongly the Latin translators, "animi turpitudo," i.e. baseness of mind, which is mentioned just below.
[2056] S. Luke xix. 8
[2057] Gal. vi. 3.
Reference address : https://elpenor.org/nyssa/great-catechism.asp?pg=53
