As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, "Except ye be born again, ye shall not enter into the kingdom of heaven." Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: "Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, saith the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if ye refuse and rebel, the sword shall devour you: for the mouth of the Lord hath spoken it."
For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes, even as the Lord has declared: "Except a man be born again through water and the Spirit, he shall not enter into the kingdom of heaven."
For the law of baptizing has been imposed and the formula prescribed: “Go,” he says, “teach the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” The comparison with this law of that definition, “Unless one has been reborn of water and Spirit, he shall not enter into the kingdom of the heavens,” has tied faith to the necessity of baptism. Accordingly, all thereafter who became believers used to be baptized.
Besides, he had certainly not forgotten what the Lord had so definitively stated: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God; " in other words, he cannot be holy.
When, however, the prescript is laid down that "without baptism, salvation is attainable by none" (chiefly on the ground of that declaration of the Lord, who says, "Unless one be born of water, he hath not life" ), there arise immediately scrupulous, nay rather audacious, doubts on the part of some, "how, in accordance with that prescript, salvation is attainable by the apostles, whom-Paul excepted-we do not find baptized in the Lord? Nay, since Paul is the only one of them who has put on the garment of Christ's baptism, either the peril of all the others who lack the water of Christ is prejudged, that the prescript may be maintained, or else the prescript is rescinded if salvation has been ordained even for the unbaptized.
Thus, says (the Docetic), the only-begotten (and) eternal Child from above arrayed Himself in a form to correspond with each individual Aeon of the three Aeons; and while he was within the triacontad of Aeons, He entered into this world just as we have described Him, unnoticed, unknown, obscure, and disbelieved. In order, therefore, say the Docetae, that He may be clad in the darkness that is prevalent in more distant quarters of creation-(now by darkness he means) flesh-an angel journeyed with Him from above, and announced the glad tidings to Mary, says (the Docetic), as it has been written. And the (child) from her was born, as it has been written. And He who came from above put on that which was born; and so did He all things, as it has been written (of Him) in the Gospels. He washed in Jordan, and when He was baptized He received a figure and a seal in the water of (another spiritual booty beside) the body born of the Virgin. (And the object of this was,) when the Archon condemned his own peculiar figment (of flesh) to death, (that is,) to the cross, that that soul which had been nourished in the body (born of the Virgin) might strip off that body and nail it to the (accursed) tree. (In this way the soul) would triumph by means of this (body) over principalities and powers, and would not be found naked, but would, instead of that flesh, assume the (other) body, which had been represented in the water when he was being baptized. This is, says (the Docetic), what the Saviour affirms: "Except a man be born of water and spirit, be will not enter into the kingdom of heaven, because that which is born of the flesh is flesh." From the thirty Aeons, therefore, (the Son) assumed thirty forms. And for this reason that eternal One existed for thirty years on the earth, because each Aeon was in a peculiar manner manifested during (his own) year. And the souls are all those forms that have been laid hold on by each of the thirty Aeons; and each of these is so constituted as to discern Jesus, who is of a nature (similar to their own). (And it was the nature of this Jesus) which that only-begotten and eternal One assumed from everlasting places. These (places), however, are diverse. Consequently, a proportionate number of heresies, with the utmost emulation, seek Jesus. Now all these heresies have their own peculiar Jesus; but he is seen differently according as the place is different towards which, he says, each soul is borne and hastens. (Now each soul) supposes that (the Jesus seen from its particular place) is alone that (Jesus) who is its own peculiar kinsman and fellow-citizen. And on first beholding (this Jesus, that soul) recognises Him as its own peculiar brother, but the rest as bastards. Those, then, that derive their nature from the places below, are not able to see the forms of the Saviour which are above them. Those, however, he says, who are from above, from the intermediate decade and the most excellent ogdoad-whence, say (the Docetae), we are-have themselves known not in part, but entirely, Jesus the Saviour. And those, who are from above, are alone perfect, but all the rest are only partially so.
Nemesianus of Thubunae said: That the baptism which heretics and schismatics bestow is not the true one, is everywhere declared in the Holy Scriptures, since their very leading men are false Christs and false prophets, as the Lord says by Solomon: "He who trusteth in that which is false, he feedeth the winds; and the very same, moreover, followeth the flight of birds. For he forsaketh the ways of his own vineyard, he has wandered from the paths of his own little field. But he walketh through pathless places, and dry, and a land destined for thirst; moreover, he gathereth together fruitless things in his hands." And again: "Abstain from strange water, and from the fountain of another do not drink, that you may live a long time; also that the years of life may be added to thee." And in the Gospel our Lord Jesus Christ spoke with His divine voice, saying, "Except a man be born again of water and the Spirit, he cannot enter the kingdom of God." This is the Spirit which from the beginning was borne over the waters; for neither can the Spirit operate without the water, nor the water without the Spirit. Certain people therefore interpret for themselves ill, when they say that by imposition of the hand they receive the Holy Ghost, and are thus received, when it is manifest that they ought to be born again in the Catholic Church by both sacraments. Then indeed they will be able to be sons of God, as says the apostle: "Taking care to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, as ye have been called in one hope of your calling; one Lord, one faith, one baptism, one God." All these things speaks the Catholic Church. And again, in the Gospel the Lord says: "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit; because God is a Spirit, and he is born of God." Therefore, whatsoever things all heretics and schismatics do are carnal, as the apostle says: "For the works of the flesh are manifest, which are, fornications, uncleannesses, incest, idolatries, witchcrafts, hatreds, contentions, jealousy, anger, divisions, heresies, and the like to these; concerning which have told you before, as I also foretell you now, that whoever do such things shall not inherit the kingdom of God." And thus the apostle condemns, with all the wicked, those also who cause division, that is, schismatics and heretics. Unless therefore they receive saving baptism in the Catholic Church, which is one, they cannot be saved, but will be condemned with the carnal in the judgment of the Lord Christ.
We have thought it necessary for the arranging of certain matters, dearest brother, and for their investigation by the examination of a common council, to gather together and to hold a council, at which many priests were assembled at once; at which, moreover, many things were brought forward and transacted. But the subject in regard to which we had chiefly to write to you, and to confer with your gravity and wisdom, is one that more especially pertains both to the priestly authority and to the unity, as well as the dignity, of the Catholic Church, arising as these do from the ordination of the divine appointment; to wit, that those who have been dipped abroad outside the Church, and have been stained among heretics and schismatics with the taint of profane water, when they come to us and to the Church which is one, ought to be baptized, for the reason that it is a small matter to "lay hands on them that they may receive the Holy Ghost," unless they receive also the baptism of the Church. For then finally can they be fully sanctified, and be the sons of God, if they be born of each sacrament; since it is written, "Except a man be born again of water, and of the Spirit, he cannot enter into the kingdom of God." For we find also, in the Acts of the Apostles, that this is maintained by the apostles, and kept in the truth of the saving faith, so that when, in the house of Cornelius the centurion, the Holy Ghost had descended upon the Gentiles who were there, fervent in the warmth of their faith, and believing in the Lord with their whole heart; and when, filled with the Spirit, they blessed God in divers tongues, still none the less the blessed Apostle Peter, mindful of the divine precept and the Gospel, commanded that those same men should be baptized who had already been filled with the Holy Spirit, that nothing might seem to be neglected to the observance by the apostolic instruction in all things of the law of the divine precept and Gospel. But that that is not baptism which the heretics use; and that none of those who oppose Christ can profit by the grace of Christ; has lately been set forth with care in the letter which was written on that subject to Quintus, our colleague, established in Mauritania; as also in a letter which our colleagues previously wrote to our fellow-bishops presiding in Numidia, of both which letters I have subjoined copies.
Can the power of baptism be greater or of more avail than confession, than suffering, when one confesses Christ before men and is baptized in his own blood? And yet even this baptism does not benefit a heretic, although he has confessed Christ, and been put to death outside the Church, unless the patrons and advocates of heretics declare that the heretics who are slain in a false confession of Christ are martyrs, and assign to them the glory and the crown of martyrdom contrary to the testimony of the apostle, who says that it will profit them nothing although they were burnt and slain. But if not even the baptism of a public confession and blood can profit a heretic to salvation, because there is no salvation out of the Church, how much less shall it be of advantage to him, if in a hiding-place and a cave of robbers, stained with the contagion of adulterous water, he has not only not put off his old sins, but rather heaped up still newer and greater ones! Wherefore baptism cannot be common to us and to heretics,to whom neither God the Father, nor Christ the Son, nor the Holy Ghost, nor the faith, nor the Church itself, is common. And therefore it behoves those to be baptized who come from heresy to the Church, that so they who are prepared, in the lawful, and true, and only baptism of the holy Church, by divine regeneration, for the kingdom of God, may be born of both sacraments, because it is written, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
That the old baptism should cease, and a new one should begin. In Isaiah: "Therefore remember ye not the former things, neither reconsider the ancient things. Behold, I make new the things which shall now arise, and ye shall know it; and I will make in the desert a way, and rivers in a dry place, to give drink to my chosen race, my people whom I acquired, that they should show forth my praises." In the same also: "If they thirst, He will lead them through the deserts; He will bring forth water from the rock; the rock shall be cloven, and the water shall flow: and my people shall drink." Moreover, in the Gospel according to Matthew, John says: "I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire." Also according to John: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh, and that which is born of the Spirit is spirit."
That unless a man have been baptized and born again, he cannot attain unto the kingdom of God. In the Gospel according to John: "Except a man be born again of water and the Spirit, he cannot enter into the kingdom of God. For that which is born of the flesh is flesh; and that which is born of the Spirit is spirit." Also in the same place: "Unless ye eat the flesh of the Son of man, and drink His blood, ye shall not have life in you."
First of all, it is necessary that the continuity of the old life be cut. And this is impossible unless one is born again, according to the Lord’s word. For the regeneration, as indeed the name shows, is a beginning of a second life. So before beginning the second, it is necessary to put an end to the first. For just as in the case of runners who turn and take the second course, a kind of break and pause intervenes between the movements in the opposite direction, so also in making a change in lives it seems necessary for death to come as mediator between the two, ending all that goes before, and beginning all that comes after.
Who is the one who is born of the Spirit and is made spirit but he who is renewed in the spirit of his mind? This certainly is he who is regenerated by water and the Holy Spirit, since we receive the hope of eternal life through the laver of regeneration and renewing of the Holy Spirit. And elsewhere the apostle Peter says, “You shall be baptized with the Holy Spirit.” For who is the one who is baptized with the Holy Spirit but the one who is born again through water and the Holy Spirit? Therefore the Lord said of the Holy Spirit: “Very truly I tell you, no one can enter the kingdom of God without being born of water and Spirit.” And therefore he declared that we are born of him in the latter case, through whom he said that we were born in the former. This is the sentence of the Lord. I rest on what is written, not on argument.
But you will perhaps say, What does the baptism of water contribute towards the worship of God? In the first place, because that which has pleased God is fulfilled. In the second place, because, when you are regenerated and born again of water and of God, the frailty of your former birth, which you have through men, is cut off, and so at length you shall be able to attain salvation; but otherwise it is impossible. For thus has the true prophet testified to us with an oath: 'Verily I say to you, That unless a man is born again of water, he shall not enter into the kingdom of heaven.' Therefore make haste; for there is in these waters a certain power of mercy which was borne upon them at the beginning, and acknowledges those who are baptized under the name of the threefold sacrament, and rescues them from future punishments, presenting as a gift to God the souls that are consecrated by baptism. Betake yourselves therefore to these waters, for they alone can quench the violence of the future fire; and he who delays to approach to them, it is evident that the idol of unbelief remains in him, and by it he is prevented from hastening to the waters which confer salvation. For whether you be righteous or unrighteous, baptism is necessary for you in every respect: for the righteous, that perfection may be accomplished in him, and he may be born again to God; for the unrighteous, that pardon may be vouchsafed him of the sins which he has committed in ignorance. Therefore all should hasten to be born again to God without delay, because the end of every one's life is uncertain.
What He declares is this: "Thou sayest that it is impossible, I say that it is so absolutely possible as to be necessary, and that it is not even possible otherwise to be saved." For necessary things God hath made exceedingly easy also. The earthly birth which is according to the flesh, is of the dust, and therefore heaven is walled against it, for what hath earth in common with heaven? But that other, which is of the Spirit, easily unfolds to us the arches above.
Hear, ye as many as are unilluminated, shudder, groan, fearful is the threat, fearful the sentence. "It is not (possible)," He saith, "for one not born of water and the Spirit, to enter into the Kingdom of heaven"; because he wears the raiment of death, of cursing, of perdition, he hath not yet received his Lord's token, he is a stranger and an alien, he hath not the royal watchword. "Except," He saith, "a man be born of water and of the Spirit, he cannot enter into the Kingdom of heaven."
Nothing is worse than to commit spiritual things to argument; it was this that would not suffer him to suppose anything sublime and great. This is why we are called faithful, that having left the weakness of human reasonings below, we may ascend to the height of faith, and commit most of our blessings to her teaching.
To lead him away from his groveling imagination, and to show that He speaks not of the earthly birth, He saith, "Except a man be born of water and of the Spirit he cannot enter into the Kingdom of heaven." This He spoke, willing to draw him to the faith by the terror of the threat, and to persuade him not to deem the thing impossible, and taking pains to move him from his imagination as to the carnal birth. "I mean," saith He, "another Birth, O Nicodemus. Why drawest thou down the saying to earth? Why subjectest thou the matter to the necessity of nature? This Birth is too high for such pangs as these; it hath nothing in common with you; it is indeed called 'birth,' but in name only has it aught in common, in reality it is different. Remove thyself from that which is common and familiar; a different kind of childbirth bring I into the world; in another manner will I have men to be generated: I have come to bring a new manner of Creation. I formed (man) of earth and water; but that which was formed was unprofitable, the vessel was wrenched awry; I will no more form them of earth and water, but 'of water' and 'of the Spirit.'"
And if any one asks, "How of water?" I also will ask, How of earth? How was the clay separated into different parts? How was the material uniform, (it was earth only,) and the things made from it, various and of every kind? Whence are the bones, and sinews, and arteries, and veins? Whence the membranes, and vessels of the organs, the cartilages, the tissues, the liver, spleen, and heart? whence the skin, and blood, and mucus, and bile? whence so great powers, whence such varied colors? These belong not to earth or clay.
If then things which take place daily, and which we handle, require faith, much more do those which are more mysterious and more spiritual than these. For as the earth, which is soulless and motionless, was empowered by the will of God, and such wonders were worked in it; much more when the Spirit is present with the water, do all those things so strange and transcending reason, easily take place.
Do not then disbelieve these things, because thou seest them not; thou dost not see thy soul, and yet thou believest that thou hast a soul, and that it is a something different besides the body.
As in the beginning earth was the subject material, but the whole was of Him who molded it; so also now water is the subject material, and the whole is of the grace of the Spirit: then, "man became a living soul," now he becomes "a quickening Spirit." But great is the difference between the two. Soul affords not life to any other than him in whom it is; Spirit not only lives, but affords life to others also.
Then, man was formed last, when the creation had been accomplished; now, on the contrary, the new man is formed before the new creation; he is born first, and then the world is fashioned anew. Then He said, "Let us make for him a help", but here He said nothing of the kind. What other help shall he need, who has received the gift of the Spirit? What further need of assistance has he, who belongs to the Body of Christ? Then He made man in the image of God, now He hath united him with God Himself; then He bade him rule over the fishes and beasts, now He hath exalted our first-fruits above the heavens; then He gave him a garden for his abode, now He hath opened heaven to us; then man was formed on the sixth day, when the world was almost finished; but now on the first, at the very beginning, at the time when light was made before. From all which it is plain, that the things accomplished belonged to another and a better life, and to a condition having no end.
The first creation then, that of Adam, was from earth; the next, that of the woman, from his rib; the next, that of Abel, from seed; yet we cannot arrive at the comprehension of any one of these, nor prove the circumstances by argument, though they are of a most earthly nature; how then shall we be able to give account of the unseen generation by Baptism, which is far more exalted than these, or to require arguments for that strange and marvelous Birth? Since even Angels stand by while that Generation takes place, but they could not tell the manner of that marvelous working, they stand by only, not performing anything, but beholding what takes place. The Father, the Son, and the Holy Ghost, worketh all.
Let us then believe the declaration of God; that is more trustworthy than actual seeing. The sight often is in error, it is impossible that God's Word should fail; let us then believe it; that which called the things that were not into existence may well be trusted when it speaks of their nature.
That the need of water is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?"
In Baptism are fulfilled the pledges of our covenant with God; burial and death, resurrection and life; and these take place all at once. For when we immerse our heads in the water, the old man is buried as in a tomb below, and wholly sunk forever; then as we raise them again, the new man rises in its stead. As it is easy for us to dip and to lift our heads again, so it is easy for God to bury the old man, and to show forth the new. And this is done thrice, that you may learn that the power of the Father, the Son, and the Holy Ghost fulfilleth all this.
(Hom. xxiv. 3) While Nicodemus stumbles, dwelling upon our birth here, Christ reveals more clearly the manner of our spiritual birth; Jesus answered, Verily, verily, I say unto you, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
(Hom. xxv. 1) If any one asks how a man is born of water, I ask in return, how Adam was born from the ground. For as in the beginning though the element of earth was the subject-matter, the man was the work of the fashioner; so now too, though the element of water is the subject-matter, the whole work is done by the Spirit of grace. He then gave Paradise for a place to dwell in; now He hath opened heaven to us. (c. 2.). But what need is there of water, to those who receive the Holy Ghost? It carries out the divine symbols of burial, mortification, resurrection, and life. For by the immersion of our heads in the water, the old man disappears and is buried as it were in a sepulchre, whence he ascends a new man. Thus shouldest thou learn, that the virtue of the Father, and of the Son, and of the Holy Ghost, filleth all things. For which reason also Christ lay three days in the grave before His resurrection. (Hom. xxvi. 1.). That then which the womb is to the offspring, water is to the believer; he is fashioned and formed in the water. But that which is fashioned in the womb needeth time; whereas the water all is done in an instant. For the nature of the body is such as to require time for its completion; but spiritual creations are perfect from the beginning. From the time that our Lord ascended out of the Jordan, water produces no longer reptiles, i. e. living souls; but souls rational and endued with the Spirit.
And then that rebirth, which brings about the forgiveness of all past sins, takes place in the Holy Spirit, according to the Lord's own words, "Unless one is born of water and the Spirit, one cannot enter the kingdom of God." But it is one thing to be born of the Spirit, another to be fed by the Spirit; just as it is one thing to be born of the flesh, which happens when a mother gives birth, and another to be fed from the flesh, which appears when she nurses the baby. We see the child turn to drink with delight from the bosom of her who brought it forth to life. Its life continues to be nourished by the same source which brought it into being.
The Lord says to Nicodemus, and explains to him: "Verily, verily, I say unto thee, Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God." Thou, says He, understandest a carnal generation, when thou sayest, Can a man return into his mother's bowels? The birth for the kingdom of God must be of water and of the Spirit. If one is born to the temporal inheritance of a human father, be he born of the bowels of a carnal mother; if one is born to the everlasting inheritance of God as his Father, be he born of the bowels of the Church. A father, as one that will die, begets a son by his wife to succeed him; but God begets of the Church sons, not to succeed Him, but to abide with Himself.
Opportunely then it occurs, that to-day you should hear from the Gospel, that, "Except a man be born again of water and of the Spirit, he shall not see the kingdom of God." For it is time that we exhort you, who are still catechumens, who have believed in Christ in such wise, that you are still bearing your sins. And none shall see the kingdom of heaven while burdened with sins; for none shall reign with Christ, but he to whom they have been forgiven: but forgiven they cannot be, but to him who is born again of water and of the Holy Spirit. But let us observe all the words what they imply, that here the sluggish may find with what earnestness they must haste to put off their burden. For were they bearing some heavy load, either of stone, or of wood, or even of some gain; if they were carrying corn, or wine, or money, they would run to put off their loads: they are carrying a burden of sins, and yet are sluggish to run. You must run to put off this burden; it weighs you down, it drowns you.
Whither does He bring over, my brethren? Whither does Jesus bring over by baptism, of which Moses then showed the figure, when he brought them through the sea? Whither? To the manna. What is the manna? "I am," saith He, "the living bread, which came down from heaven." The faithful receive the manna, having now been brought through the Red Sea. Why Red Sea? Besides sea, why also "red"? That "Red Sea" signified the baptism of Christ. How is the baptism of Christ red, but as consecrated by Christ's blood? Whither, then, does He lead those that believe and are baptized? To the manna. Behold, "manna," I say: what the Jews, that people Israel, received, is well known, well known what God had rained on them from heaven; and yet catechumens know not what Christians receive. Let them blush, then, for their ignorance; let them pass through the Red Sea, let them eat the manna, that as they have believed in the name of Jesus, so likewise Jesus may trust Himself to them.
He that is born of the Catholic Church, is born, as it were, of Sarah, of the free woman; he that is born of heresy is, as it were, born of the bond woman, but of Abraham's seed. Consider, beloved, how great a mystery. God testifies, saying, "I am the God of Abraham, and the God of Isaac, and the God of Jacob."
(Tr. xii. c. 5) As if He said, Thou understandest me to speak of a carnal birth; but a man must be born of water and of the Spirit, if he is to enter into the kingdom of God. If to obtain the temporal inheritance of his human father, a man must be born of the womb of his mother; to obtain the eternal inheritance of his heavenly Father, he must be born of the womb of the Church. And since man consists of two parts, body and soul, the mode even of this latter birth is twofold; water the visible part cleansing the body; the Spirit by His invisible cooperation, changing the invisible soul.
(lib. i. de Bapt. per. c. 30) Because He does not say, Except a man be born again of water and of the Spirit, he shall not have salvation, or eternal life; but, he shall not enter into the kingdom of God; from this, some infer that children are to be baptized in order to be with Christ in the kingdom of God, where they would not be, were they not baptized; but that they will obtain salvation and eternal life even if they die without baptism, not being bound with any chain of sin. But why is a man born again, except to be changed from his old into a new state? Or why doth the image of God not enter into the kingdom of God, if it be not by reason of sin?
And as the catechumens have the sign of the cross on their forehead, they are already of the great house; but from servants let them become sons. For they are something who already belong to the great house. But when did the people Israel eat the manna? After they had passed the Red Sea. And as to what the Red Sea signifies, hear the apostle: "Moreover, brethren, I would not have you ignorant, that all our fathers were under the cloud, and all passed through the sea." To what purpose passed they through the sea? As if thou wert asking of him, he goes on to say, "And all were baptized by Moses in the cloud and in the sea." Now, if the figure of the sea had such efficacy, how great will be the efficacy of the true form of baptism! If what was done in a figure brought the people, after they had crossed over, to the manna, what will Christ impart, in the verity of His baptism, to His own people: brought over through Himself? By His baptism He brings over them that believe; all their sins, the enemies as it were that pursue them, being slain, as all the Egyptians perished in that sea.
Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God.
Since the man did not understand as he ought, what the need of being born from above meant, He instructs him with plainer teaching, and sets before him the more open knowledge of the Mystery. For our Lord Jesus Christ was calling the new birth through the Spirit from above, showing that the Spirit is of the Essence That is above all essences, through Whom we become partakers of the Divine Nature, as enjoying Him Who proceeds from It Essentially, and through Him and in Him re-formed to the Archetype-Beauty, and thus re-born unto newness of life, and re-moulded to the Divine Sonship. But Nicodemus not so understanding the word from above, imagined it was meant that the future birth should take place after the manner of bodies: therefore also falling into imaginations which shut him up in impossibility, he was caught alike senseless and hard of learning. Of necessity therefore does the Saviour answer yet more mildly, as to one more infirm of habit, and removing the veil that seemed to be thrown over His Words, He now says openly, Except a man be born again of water and of the Spirit, he cannot enter into the Kingdom of God. For since man is compound, and not simple in his nature, being combined of two, to wit, the sensible body and intellectual soul, he will require two-fold healing for his new birth akin to both the fore-named. For by the Spirit is the spirit of man sanctified, by the sanctified water again, his body. For as the water poured into the kettle, being associated with the vigour of fire, receives in itself the impress of its efficacy, so through the inworking of the Spirit the sensible water is trans-elemented to a Divine and ineffable efficacy, and sanctifieth those on whom it comes.
Whoever of you, therefore, takes pride (with devotion and faith) in the name of Christian, ponder, by an accurate judgment, the grace of this reconciliation. To you once “cast aside,” to you driven out from the thrones of “paradise,” to you dying from long exiles, to you scattered into “dust” and ashes, who had no longer any hope of living—to you has “power” been given through the incarnation of the Word. With it, you can “return from far away” to your Maker, can recognize your Father, can become free from slavery and can be made again a child rather than an outsider. With this power, you who were born of flesh that is subject to decay can be “born again from the Spirit” of God and can obtain through grace what you do not have through nature.
[AD 165] Justin Martyr on John 3:5