Baptism and the Imitation of Death.
In death things that have been separated are purged of sin so
that they can be reunited at the resurrection in purity. In the baptismal
"imitation of death," in this "form of mortification, which is given by water,"
since water is the element closest to earth, the proper and natural place for
all dead things, by the power of the Divinity and "by the will of God and the
inspiration of the Spirit, which mysteriously descends for our liberation,"
there occurs "not a complete destruction, it is true, but a kind of break in the
continuity of evil." This is the "beginning and cause" of that which will be
completely accomplished at the "great resurrection." Baptism is "the beginning
of our restoration to our original blissful state, which is Divine and far from
all sadness." The water takes the place of fire, for "whoever is purified from
evil by the mysterious water has no need for any other form of purification.
Those who are not sanctified in this way must necessarily be purified by fire."
Visible appearances are not changed at baptism. Old men do not become youths and
wrinkles are not smoothe out. However, the internal man is renewed and "that
which has been stained by sin and aged through evil habits returns to the
innocence of a child through this sovereign grace." "We are restored to our
original beauty, which was imprinted in us at our creation by God, the great
artist."
At baptism man is required to demonstrate his faith and to
repent, to turn away from evil and the false movements of the will. Man must
give his faith freely, for only "inanimate and irrational beings can be forced
to anything by the will of another." Grace calls to man, but man's will must
respond. The grace received through baptism must be actively accepted by the
will, and the signs of a newly born man are the "inclination to the best" and
the "free movements of the soul" as it starts out on its new path. The old man
disappears only through good works. Baptismal grace testifies that man has been
pardoned and shown mercy, but not that he has truly become virtuous.
"The man who accepts the water of rebirth is like a young
warrior who has just been enrolled as a soldier, but who as yet has demonstrated
neither martial spirit nor courage." Great things are expected of him and only
after he has accomplished his feats will he be worthy to be rewarded with bliss.
"Faith requires the companionship of its sister, which is a virtuous life." At
baptism man is reborn as a son of God and those who are thus reborn should
demonstrate their similarity to their Parent. "Their relationship should be
proved by their life." "If a man does not prove his noble lineage through his
deeds, then it is a bad sign. He is not a legitimate son, but only a
foundling."
Gregory claims that those whose lives after baptism remain
similar to their previous lives demonstrate that their souls have not yet been
cleansed of the impurities of the passions. "The water remains water because the
newly born man does not show the gifts of the Holy Spirit because Christ, Who
Himself united man with God, unites only that which is worthy of communion with
the Divinity." The newly baptized man must show that he has freely chosen to
live a new life. "In our rebirth the degree of beauty which the soul is given
through grace depends on our own desire. The more greatly we strive to live a
life worthy of God, the more greatly our soul will be glorified." Grace is
manifested in the free choices of the will, but the will's activity is necessary
for grace to be achieved. Their relationship is synergistic and harmonious.
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