Chapter 1 #

¹ We have talked daily about moral topics, especially when reading about the deeds of the Patriarchs or the teachings of the Proverbs. This was to help you learn and become familiar with the ways of the ancients, follow their paths, and obey the divine commands. By doing this, and having been renewed through baptism, you might live in a way that is fitting for those who have been cleansed.

² The current season prompts us to discuss the Mysteries and explain the purpose of the sacraments. If we had chosen to teach these to those who were not yet initiated before baptism, it would be seen as a betrayal rather than a proper explanation of the Mysteries. Additionally, the Mysteries will have a greater impact on those who are anticipating something unknown, rather than if they had been informed beforehand.

³ Open your ears and take in the fragrance of eternal life granted to you through the grace of the sacraments. This was signified when we celebrated the mystery of opening and said, “Ephphatha,” which means “Be opened.” This is so that anyone seeking peace might understand what is asked of them and remember their response.

⁴ Christ used this mystery in the Gospel, as we read, when He healed a man who was deaf and mute. He touched the man’s mouth because he was mute and needed his mouth to be opened so he could speak. This touch was appropriate for a man, but it would have been inappropriate towards a woman.

Chapter 2 #

¹ After this, the Holy of Holies was opened to you, and you entered the sanctuary of renewal. Remember the questions you were asked and the answers you gave. You renounced the devil and his deeds, as well as the world’s luxuries and pleasures. Your words are not recorded in the graves of the dead, but in the book of the living.

² You saw the deacon, the priest, and the chief priest (the bishop) there. Focus not on their physical forms, but on the grace of the Mysteries. You spoke in the presence of angels, as it is written: “For the priest’s lips keep knowledge, and they seek the law from his mouth, for he is the angel of the Lord Almighty.” There is no room for deception or denial. He is an angel who proclaims the kingdom of Christ and eternal life. Esteem him not by his appearance, but by his office. Consider what he imparted to you, reflect on the guidance he provided, and recognize his position.

³ You entered so that you might identify your adversary, whom you were to renounce as if to his face. Then you turned to the east, for he who renounces the devil turns to Christ and beholds Him face to face.

Chapter 3 #

¹ What did you see? Certainly water, but not just water; you saw the deacons ministering and the bishop asking questions and consecrating. The Apostle first taught you that we should not focus on what we see, but on what is unseen, for what is seen is temporary, but what is unseen is eternal. Elsewhere, you read that the invisible qualities of God, since the creation of the world, are understood through what has been made; His eternal power and divine nature are revealed through His works. Therefore, the Lord Himself says: “If you do not believe Me, at least believe the works.” Believe, then, in the presence of the Godhead. Do you believe in the works but not the presence? How could the works occur without the presence coming first?

² Consider how ancient the mystery is, even from the origin of the world. In the very beginning, when God created the heavens and the earth, it is said that the Spirit moved over the waters. Wasn’t the Spirit working on the waters while moving over them? Why do I say working? Because by His presence, He was indeed moving. Wasn’t He working while moving? Recognize that He was at work in creating the world, as the prophet says: “By the word of the Lord the heavens were made, and by the breath of His mouth all their host.” Both statements are supported by the prophet’s testimony: Moses says He was moving, and David confirms He was working.

³ Consider another example. All humanity was corrupt due to its sins. God said, “My Spirit shall not remain among men, because they are flesh.” This shows that the grace of the Spirit is turned away by carnal impurity and the pollution of grave sin. To address this, God sent the flood and instructed the righteous Noah to enter the ark. After the flood began to recede, Noah first sent out a raven, which did not return, and then sent out a dove, which returned with an olive twig. You see the water, you see the ark, you see the dove—do you still hesitate to understand the mystery?

⁴ The water represents the cleansing of flesh, washing away all carnal sin. It symbolizes the burial of all wickedness. The wood signifies the cross on which Lord Jesus was crucified for our sake. The dove represents the Holy Spirit, which descended as described in the New Testament, bringing you peace of soul and tranquility of mind. The raven symbolizes sin, which departs and does not return, provided that you maintain righteousness both inwardly and outwardly.

⁵ There is also a third testimony, as the Apostle teaches us: “For all our ancestors were under the cloud, and all passed through the sea, and were all baptized into Moses in the cloud and in the sea”. Additionally, Moses says in his song: “You sent Your Spirit, and the sea covered them.” You can see that even then, holy baptism was prefigured in that event with the Hebrews, where the Egyptians perished, and the Hebrews escaped. What else do we learn daily in this sacrament but that guilt is washed away and error is removed, while virtue and innocence remain unharmed?

⁶ You hear that our ancestors were under the cloud, a gracious cloud that cooled the heat of carnal passions. This gracious cloud overshadows those visited by the Holy Spirit. It ultimately came upon the Virgin Mary, and the Power of the Highest overshadowed her when she conceived the Redeemer of humanity. This miracle was prefigured through Moses. If the Spirit was present in the symbolic act, is He not even more present in the reality? As Scripture tells us: “For the law was given by Moses, but grace and truth came by Jesus Christ.”

⁷ Marah was a fountain of very bitter water until Moses cast wood into it, making it sweet. Similarly, water without the preaching of the Lord’s Cross has no power for future salvation. However, once it has been consecrated by the mystery of the saving cross, it becomes suitable for the spiritual washing and the cup of salvation. Just as Moses, the prophet, cast wood into that fountain, so too the priest proclaims the Lord’s cross over this font, making the water sweet with grace.

⁸ You should not rely solely on your physical eyes; what is unseen is often more truly perceived. The objects of sight are temporary, but the eternal truths are not grasped by the eye, but understood by the mind and spirit.

⁹ Finally, let the recent lessons from the Kings guide you. Naaman, a Syrian, suffered from leprosy and couldn’t find a cure. A young girl from among the captives mentioned that there was a prophet in Israel who could heal him. So, Naaman took silver and gold and went to the king of Israel. When the king heard the reason for Naaman’s visit, he tore his clothes in distress, believing that this was an attempt to create trouble for him, as the request was beyond his power. However, Elisha sent a message to the king, asking him to send Naaman to him so that he could demonstrate that there was a God in Israel. When Naaman arrived, Elisha instructed him to dip himself seven times in the Jordan River.

¹⁰ Naaman began to reason with himself, thinking that he had better waters in his own country where he had often bathed without being cured of his leprosy. Remembering this, he initially did not obey the prophet’s command. However, after the advice and persuasion of his servants, he decided to follow the instructions and dipped himself in the Jordan River. Immediately cleansed, he realized that it was not the waters but the grace that had healed him.

¹¹ Now, understand who that young maid among the captives represents. She symbolizes the congregation gathered from the Gentiles, the Church of God, once held captive by sin and lacking the freedom of grace. Through her counsel, the previously foolish Gentiles heard the word of prophecy, which they had doubted before. However, once they believed and obeyed, they were cleansed from every defilement of sin. Naaman doubted before he was healed; you, on the other hand, are already healed and therefore should not doubt.

Chapter 4 #

¹ The reason you were previously advised not to believe only what you saw was so you wouldn’t mistakenly think, “This is the great mystery which no eye has seen, nor ear heard, nor has entered into the heart of man.” You might see water, something you encounter every day, and question if this water could now cleanse you when it hasn’t before, despite frequent bathing. This teaches us that water alone does not cleanse without the Spirit.

² So understand that the three witnesses in baptism—the water, the blood, and the Spirit—are united. If any one of these is missing, the Sacrament of Baptism is incomplete. What is water without the cross of Christ? Just a common element without any sacramental power. Likewise, there is no Sacrament of Regeneration without water. As it is written: “Unless someone is born again of water and the Spirit, they cannot enter the kingdom of God.” Even the catechumen, who is marked with the cross of the Lord Jesus, believes in Him. But unless they are baptized in the Name of the Father, the Son, and the Holy Spirit, they cannot receive the forgiveness of sins or the gift of spiritual grace.

³ That Syrian dipped himself seven times according to the law, but you were baptized in the Name of the Trinity. Remember what you did: you confessed the Father, the Son, and the Holy Spirit. Note the sequence of your faith: you died to the world and rose again to God. As if buried in the water, you died to sin and rose to eternal life. Therefore, believe that these waters are not without power.

⁴ Therefore it is said: An angel of the Lord went down at certain times into the pool, and the water was stirred; and the first person to enter the pool after the water was stirred was healed of whatever disease they had. This pool was in Jerusalem, where one person was healed each year, but no one was healed before the angel descended. For those who did not believe, the water was stirred as a sign that the angel had come. They had a sign, but you have faith; for them, an angel descended, but for you, the Holy Spirit; for them, the water was stirred, but for you, Christ Himself, the Lord of all creation, is at work.

⁵ Back then, one person was healed, but now all are made whole—specifically, the Christian people, for in some cases even the water can be deceptive. The baptism of unbelievers does not heal but pollutes. The Jew washes pots and cups, as if inanimate objects could hold guilt or grace. But you should wash this living vessel of yours, so that your good works may shine and the glory of your grace may be bright. That pool was a symbol, so you might believe that the power of God descends upon this font.

⁶ Lastly, that paralyzed man was waiting for someone. And who else but the Lord Jesus, born of the Virgin, whose arrival would bring not just a shadow of healing for individuals, but the true healing for everyone. It was Him, then, whose arrival was awaited, as the Father said to John the Baptist: “Upon Whom you shall see the Spirit descending and remaining, this is He who baptizes with the Holy Spirit.” John bore witness and said: “I saw the Spirit descending from heaven like a dove and remaining on Him.” And why did the Spirit descend like a dove? So that you might see and understand that the dove Noah sent from the ark was a symbol of this dove, helping you recognize the significance of the sacrament.

⁷ You might object: Since that was a real dove that was sent forth, and the Spirit descended like a dove, how can we say that the likeness was then and the reality is now, especially when in the Greek it is written that the Spirit descended in the likeness of a dove? But what is more real than the Godhead, which abides forever? A creature cannot be the reality, only a likeness, which can be easily destroyed and changed. Similarly, the simplicity of those who are baptized should be genuine, not just an appearance. The Lord says: “Be wise as serpents and simple as doves.” Therefore, it was fitting that the Spirit descended like a dove to remind us to embody the simplicity of a dove. We also read about the likeness representing the reality concerning both Christ: “And was found in likeness as a man,” and God the Father: “Nor have you seen His likeness.”

Chapter 5 #

¹ Is there any room for doubt when the Father clearly speaks from heaven in the Gospel narrative, saying: “This is My beloved Son, in whom I am well pleased”? When the Son speaks as well, with the Holy Spirit showing Himself in the likeness of a dove? When the Holy Spirit speaks, descending in the likeness of a dove? When David proclaims: “The voice of the Lord is above the waters, the God of glory thunders, the Lord above many waters”? When Scripture attests that at the prayer of Jerubbaal, fire came down from heaven, and again, when Elijah prayed, fire was sent forth and consecrated the sacrifice?

² Do not judge based on the merits of individuals, but rather on the office of the priests. Or, if you must consider merits, think of the priest as Elijah. Look at the merits of Peter or Paul, who handed down to us this mystery they received from the Lord Jesus. In the past, visible fire was sent so people might believe; for us who already believe, the Lord works invisibly. For them, it was a symbol; for us, a reminder. Believe, then, that the Lord Jesus is present at the invocation of the priest, as He said: “Where two or three are gathered, there am I also.” How much more, then, is He present where the Church and His Mysteries are!

³ When you went down into the water, remember what you answered to the questions: that you believe in the Father, the Son, and the Holy Spirit. It wasn’t about believing in a greater, a lesser, and a lowest person; you committed, with your own voice, to believe in the Son just as you believe in the Father, and to believe in the Holy Spirit just as you believe in the Son. The only exception is that you confess you must believe in the cross of the Lord Jesus alone.

Chapter 6 #

¹ After this, you approached the priest. Think about what happened next. Wasn’t it just like what David describes: like the anointing oil on the head, running down the beard, even Aaron’s beard? This is the same anointing oil Solomon mentions: “Your name is oil poured out; therefore, the maidens love you and are drawn to you.” How many souls, reborn today, have loved you, Lord Jesus, and said: “Draw us after you, we are running towards the fragrance of your garments,” so they might breathe in the scent of your resurrection.

² Let’s now consider why this is done: a wise person keeps their vision and insight sharp. That’s why the ointment flows down to the beard, symbolizing the beauty and vigor of youth. Hence, Aaron’s beard reminds us that we, too, can become a chosen people, priestly and valuable. We are all anointed with spiritual grace to share in the kingdom of God and in the priesthood.

³ You came up from the font; remember the Gospel lesson. In the Gospel, our Lord Jesus Christ washed His disciples’ feet. When He came to Simon Peter, Peter said, “You shall never wash my feet.” He didn’t understand the significance and refused the service, thinking it would undermine the humility of the servant if he allowed the Lord to serve him. The Lord replied, “If I do not wash your feet, you will have no part with Me.” Hearing this, Peter responded, “Lord, not just my feet, but also my hands and my head.” Jesus answered, “He who is bathed needs only to wash his feet, and he is completely clean.”

⁴ Peter was clean, but he still needed to wash his feet because he inherited sin from the first man, who was led into sin by the serpent. His feet were washed to remove these hereditary sins, while our personal sins are forgiven through baptism.

⁵ Observe that the essence of this mystery lies in the act of humility. Christ says, “If I, your Lord and Master, have washed your feet, then you should wash each other’s feet.” Since the Author of Salvation redeemed us through His obedience, how much more should we, His servants, demonstrate humility and obedience in serving one another.

Chapter 7 #

¹ After this, white robes were given to you as a symbol of shedding the covering of sins and donning the pure veil of innocence. This is reflected in the prophet’s words: “You shall sprinkle me with hyssop and I shall be cleansed, You shall wash me and I shall be whiter than snow.” Baptism purifies you according to both the Law and the Gospel: by the Law, because Moses sprinkled the blood of the lamb with a bunch of hyssop; by the Gospel, because Christ’s garments were white as snow when He revealed the glory of His Resurrection. Therefore, the person whose guilt is forgiven becomes whiter than snow. As God said through Isaiah: “Though your sins be as scarlet, I will make them white as snow.”

² The Church, having donned these garments through the waters of rebirth, declares in the Song of Songs: “I am black and beautiful, O daughters of Jerusalem.” Black due to the frailty of her human condition, beautiful through the sacrament of faith. The daughters of Jerusalem, seeing these garments, exclaim in amazement: “Who is this coming up made white? She was black, how is she now suddenly made white?”

³ The angels, too, were in doubt when Christ rose; the heavenly hosts doubted when they saw flesh ascending into heaven. They asked, “Who is this King of glory?” Some proclaimed, “Lift up your gates, O princes, and be lifted up, you everlasting doors, and the King of glory shall come in.” In Isaiah, we also find the heavenly powers doubting, “Who is this that comes up from Edom, with garments stained red from Bosor, He who is glorious in white apparel?”

⁴ But Christ, seeing His Church, for whom He had once put on filthy garments as described in the book of the prophet Zechariah, now clothed in white raiment—seeing a soul pure and cleansed in the waters of rebirth—says: “Behold, you are fair, My love, behold you are fair; your eyes are like a dove’s.” The eyes are beautiful like those of a dove because the Holy Spirit descended from heaven in the form of a dove.

⁵ And further on: Your teeth are like a flock of newly shorn sheep that have just come up from the washing; each one has its twin, and none of them is missing. Your lips are like a scarlet thread. This is high praise indeed. First, the comparison to shorn sheep is pleasing; for we know that goats can graze safely on high ground and find food even in rugged terrain, and when shorn, they are relieved of excess weight. The Church is compared to such a flock, embodying the many virtues of souls that, through baptism, shed the excess of sins and offer to Christ the mystical faith and the grace of good living, symbolizing the cross of the Lord Jesus.

⁶ The Church is radiant in them. As God the Word says to her: “You are completely beautiful, My love, and there is no flaw in you”, for your guilt has been washed away. “Come here from Lebanon, My spouse, come here from Lebanon. From the beginning of faith, you will move forward and continue on”, because by renouncing the world, you have moved through temporal things and on to Christ. And again, God the Word says to her: “How beautiful and sweet you are, O love, in your delights! Your stature is like that of a palm tree, and your breasts like clusters of grapes.”

⁷ And the Church responds to Him, “Who will grant me, my Brother, the one who nursed at my mother’s breasts? If I find You outside, I will kiss You, and they will not look down on me. I will take You and bring You into my mother’s house, into the chamber of the one who conceived me. You will teach me.” You can see how, delighted with the gifts of grace, she longs to reach the deepest mysteries and dedicate all her affections to Christ. She continues to seek Him, to awaken His love, and asks the daughters of Jerusalem to stir it up for her. She desires that through their beauty, which represents the faithfulness of their souls, her spouse may be inspired to love her even more deeply.

⁸ So the Lord Jesus Himself, invited by such eager love and by the beauty of grace, since now no sins stain the baptized, says to the Church: “Place Me as a seal upon your heart, as a signet upon your arm. You are beautiful, My beloved, you are completely fair, lacking nothing. Place Me as a seal upon your heart, so that your faith may shine forth in the fullness of the sacrament. Let your works also shine and reflect the image of God, in whose image you were made. Let no persecution diminish your love, which many waters cannot quench, nor many rivers drown.”

⁹ And remember that you received the seal of the Spirit—the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and godliness, and the spirit of holy fear—and preserved what you received. God the Father sealed you, Christ the Lord strengthened you, and placed the pledge of the Spirit in your heart, as you have learned from the Apostle’s teaching.

Chapter 8 #

¹ The purified people, adorned with these virtues, hasten to the altar of Christ, proclaiming, “I will go to the altar of God, to God who gives joy to my youth.” Having cast off the burden of old errors and renewed like the youth of an eagle, they eagerly approach the heavenly feast. They come, and upon seeing the holy altar prepared, exclaim, “You have prepared a table before me.” David represents the people speaking when he says, “The Lord is my shepherd; I shall not want. He makes me lie down in green pastures; He leads me beside still waters.” Later, he continues: “Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me. Your rod and Your staff comfort me. You have prepared a table before me in the presence of my enemies. You have anointed my head with oil; my cup overflows, how excellent it is!”

² We must now pay attention, lest anyone, seeing what is visible (since invisible things cannot be seen or comprehended by human eyes), might say, “God rained down manna and quails upon the Jews, but for the Church, His beloved, the things He has prepared are those of which it is said: ‘Eye has not seen, nor ear heard, neither has it entered into the heart of man, what God has prepared for those who love Him.’” To prevent anyone from saying this, we will take great care to prove that the sacraments of the Church are both more ancient than those of the synagogue and more excellent than the manna.

³ The lesson from Genesis just read shows that they are more ancient, for the synagogue originated from the law of Moses. But Abraham lived much earlier. After defeating the enemy and rescuing his nephew, as he was celebrating his victory, he was met by Melchizedek, who brought forth offerings that Abraham reverently received. It was not Abraham who provided these offerings, but Melchizedek, who is described as being without father or mother, having neither beginning of days nor end of life, but resembling the Son of God. Paul says to the Hebrews that Melchizedek remains a priest forever. In the Latin version, he is called the King of Righteousness and the King of Peace.

⁴ Do you recognize who that is? Can a mere man be the King of Righteousness, when he can hardly be righteous himself? Can he be the King of Peace, when he can hardly maintain peace? This is the one who is without mother according to His divinity, for He was begotten of God the Father, of one substance with the Father; without father according to His incarnation, for He was born of a Virgin; having neither beginning nor end, for He is the beginning and the end of all things, the first and the last. The sacrament you received is, therefore, the gift not of man but of God, brought forth by Him who blessed Abraham, the father of faith, whose grace and deeds we admire.

⁵ We have shown that the sacraments of the Church are more ancient, now understand that they are also superior. Indeed, it is truly remarkable that God rained manna on the ancestors, providing them with daily food from heaven; as it is written, “So man ate angels’ food.” However, all those who ate that food died in the wilderness. In contrast, the food you receive, the living Bread that came down from heaven, offers the essence of eternal life. Whoever eats this Bread shall never die, for it is the Body of Christ.

⁶ Now consider whether the bread of angels is more excellent than the Flesh of Christ, which is indeed the body of life. That manna came from heaven, but this is from above the heavens; that was of heaven, but this is from the Lord of the heavens; that manna could spoil if kept for a second day, but this is incorruptible, for whoever partakes of it reverently will not experience decay. For them, water flowed from the rock; for you, Blood flowed from Christ. Water satisfied them temporarily, but the Blood satisfies you for eternity. The Jew drinks and thirsts again, but after drinking this, you will never thirst again; that was a shadow, but this is the truth.

⁷ If what you marvel at is just a shadow, imagine how impressive the actual thing must be. Consider the example of our ancestors: “they drank from a rock that followed them, which represented Christ. But God was not pleased with many of them, and they fell in the wilderness. These events happened as symbols for us”. You can now see which is superior: light is better than shadow, truth is better than a symbol, and the Body of Christ is better than manna from heaven.

Chapter 9 #

¹ You might ask, “I see something different; how can you claim that I receive the Body of Christ?” This is the point we need to prove. What evidence should we use? Let’s show that it’s not what nature made, but what the blessing consecrated. The power of blessing is greater than that of nature because the blessing can change the very nature of things.

² Moses was holding a rod, which he threw down, and it turned into a serpent. He then grabbed the serpent by the tail, and it turned back into a rod. Through the power of his prophetic office, the nature of both the serpent and the rod was changed twice. The rivers of Egypt flowed with clear water until suddenly, from the veins of its source, it began to gush blood, making the water undrinkable. At the prophet’s prayer, the blood stopped, and the water returned to its natural state. The Hebrews were trapped, surrounded by the Egyptians on one side and the sea on the other. Moses lifted his rod, the water split and stood like walls, creating a dry path through the sea. The Jordan River, defying its natural course, flowed backward to its source. Isn’t it clear that the nature of the sea and river waters was altered? When the Israelites were thirsty, Moses struck a rock, and water flowed out, even though rocks don’t naturally contain water. The bitter waters of Marah were undrinkable, but when Moses threw a piece of wood into the water, it became sweet, thanks to a sudden act of grace. In the time of the prophet Elisha, one of the prophet’s followers lost the head of his axe, which sank in the water. Elisha threw in a piece of wood, and the iron floated. This event also clearly defied nature, as iron is heavier than water.

³ We see, then, that grace is more powerful than nature, and so far, we’ve only discussed the grace of a prophet’s blessing. But if a man’s blessing could change nature, what should we say about the divine consecration where the words of the Lord and Savior are at work? The sacrament you receive is made what it is by the word of Christ. If Elijah’s word had the power to bring down fire from heaven, won’t Christ’s word have the power to change the nature of the elements? You read about the creation of the world: He spoke, and they were made; He commanded, and they were created. So, won’t the word of Christ, which could make something out of nothing, be able to change existing things into something new? After all, giving a new nature to things is no less significant than changing them.

⁴ But why rely on arguments? Let’s use the examples He provides and prove the truth of the mystery through the example of the Incarnation. Did nature follow its usual course when the Lord Jesus was born of Mary? Normally, a woman conceives through union with a man. Yet, this body that we receive in the sacrament is the same body born of the Virgin. Why do you expect the order of nature in the Body of Christ, when the Lord Jesus Himself was born of a Virgin, contrary to natural order? It is the true Flesh of Christ, which was crucified and buried, and thus, it is truly the Sacrament of His Body.

⁵ The Lord Jesus Himself proclaims: “This is My Body”. Before the blessing of the heavenly words, it is referred to as something else; after the consecration, it is recognized as the Body. He also speaks of His Blood. Before the consecration, it has a different name; afterward, it is called Blood. And you say, “Amen,” meaning “It is true.” Let your heart affirm what your mouth declares; let your soul sense what your voice speaks.

⁶ Christ nourishes His Church with these sacraments, which strengthen the soul. Observing the continuous growth of her grace, He says to her: “How beautiful are your breasts, my sister, my spouse, made comely by wine. The scent of your garments is above all spices. Your lips, my spouse, are a dripping honeycomb; honey and milk are under your tongue, and the smell of your garments is like the fragrance of Lebanon. You are an enclosed garden, my sister, my spouse, an enclosed garden, a sealed fountain.” By this, He signifies that the mystery should remain sealed within you, not corrupted by evil deeds or the defilement of chastity, nor revealed to those for whom it is not intended, or spread among unbelievers through careless talk. Therefore, you must guard the faith diligently, maintaining an unblemished life and keeping silence where necessary.

⁷ For this reason, the Church, protecting the profound heavenly mysteries, withstands fierce storms and welcomes the gentle grace of spring. Confident that her garden pleases Christ, she invites the Bridegroom, saying: “Arise, O north wind, and come, O south wind; blow upon my garden so its fragrance may spread. Let my Beloved come to His garden and enjoy its fruit.” Her garden has good and fruitful trees, rooted in the sacred spring and flourishing with fresh growth, producing abundant fruits of the Gospel rather than being cut down by the prophet’s axe.

⁸ Finally, the Lord, pleased with their abundance, responds: “I have entered My garden, My sister, My spouse; I have gathered My myrrh with My spices, I have eaten My honeycomb with My honey, I have drunk My wine with My milk.” Understand, faithful ones, why He speaks of eating and drinking. There is no doubt that He Himself partakes in us, as you have read that He says He is in prison in our persons.

⁹ Therefore, the Church, recognizing such great grace, calls her sons and friends to come together for the sacraments, saying: “Eat, my friends, and drink, and be filled, my brothers.” The Holy Spirit has clarified elsewhere through the prophet what we eat and drink, saying, “Taste and see that the Lord is good; blessed is the one who takes refuge in Him.” In that sacrament is Christ, for it is the Body of Christ; thus, it is not physical food but spiritual. As the Apostle says about its symbolism: “Our fathers ate spiritual food and drank spiritual drink,” for the Body of God is a spiritual body. The Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read: “The Spirit before our face is Christ the Lord.” And in the Epistle of Peter, we read: “Christ died for us.” Ultimately, that food strengthens our hearts, and that drink gladdens the heart of man, as the prophet has recorded.

¹⁰ So, having gained everything, let’s understand that we are born again. But let’s not ask, “How are we born again? Are we somehow entering our mother’s womb a second time?” This isn’t about the natural process. Here, we’re dealing with the extraordinary grace of God, not the ordinary course of nature. Remember, it’s not always nature that brings about conception. For instance, we believe that Christ was conceived by the Virgin Mary, which defies natural order. Mary conceived not through man, but through the Holy Spirit, as Matthew tells us: “She was found to be with child by the Holy Spirit.” If the Holy Spirit’s coming upon the Virgin accomplished the conception and the work of generation, then we can be confident that, when the Holy Spirit comes upon the waters of Baptism or those being baptized, He brings about the reality of the new birth.