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The Five Types of Baptism
According to Saint Gregory of Nazianzus

Who was Saint Gregory?

Saint Gregory of Nazianzus is also known as the Theologian. He is one of the
Three Cappadocian fathers along with Saint Basil the Great (c. 329 379 A.D.)
and Saint Gregory of Nyssa (c. 335- 395 A.D). He is also one of the Three
Great Hierarchs and Ecumenical Teachers together with Saint Basil and Saint
John Chrysostom (c. 347 407 A.D.). In addition to receiving the honored title
of theologian, Saint Gregory is one of the great orators among the Fathers of
the Church.

Saint Gregory was born near Nazianzus in Cappadocia of a wealthy aristocratic
family. His father, Gregory the Elder was a landowner and civic leader, who
converted to Christianity in middle age through the influence of his wife,
Nonna. Gregory the Elder soon became the priest of the local community. They
had three children: a daughter Gorgonia and two sons, Gregory and Caesarius.
All five are recognized as saints in the Orthodox Church.

Saint Gregory was highly educated. He had traveled to the Caesarea in
Palestine, where the Scholar Origens library and teachings remained, and then
to Alexandria, a multicultural center of philosophical, Jewish, and Christian
learning. It was in these two places that Saint Gregory probably learned a rich
heritage of theology, biblical interpretation, and the spiritual life.

While Saint Gregorys brother remained in Alexandria to study medicine, Saint
Gregory moved on to Athens and remained ten years in his graduate work
studying rhetoric, the art of education and advocacy, of finely crafted writing
and public speaking. He also learned philosophy, classical literature, and
literary criticism.

It was in Athens that Saint Gregory met and roomed with Saint Basil, a fellow
Cappadocian student and close friend. They both excelled n their studies, were
devoted to the church, and vowed to dedicate their lives to Gods service. Saint
Gregorys education proved to be invaluable in his work as a pastor, preacher,
theologian, and poet. Saint Gregory returned home in 358 or 359 A.D.

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When he returned home, Saint Gregory lived in semi-seclusion. He may have
taught rhetoric briefly, and, from time-to-time, visited Saint Basils monastic
community in Pontus.

In 361 A.D., Saint Gregory was ordained priest much against his will. He
immediately went to Pontus to retreat and study with Saint Basil. He then
returned and assumed his pastoral duties at Pascha on 362 A.D. In the sermon
delivered on this feast, he cements reconciliation with his father and the
congregation.

Saint Gregory was known as a loving and a beloved pastor, especially in
smaller congregations. He achieved a balance between action and
contemplation in his service. He alternated between active periods of ministry
and the solitary life.

From 362 372 A.D., Saint Gregory served as priest assisting his father in
Nazianzus. When Saint Basil became archbishop of Caesarea in 372, he
ordained Saint Gregory the bishop of Sasima. However, it appears that Saint
Basil was in dispute over this small city with another metropolitan bishop, and
Saint Gregory was upset that his ordination was politically motivated. Saint
Gregory remained in Nazianzus, and after both his parents died in 374, he went
to Seleucia (just south of Antioch) to live a monastic life near a large convent
dedicated to Saint Thecla, the companion of Saint Paul and first woman martyr.

From 379 381 A.D., Saint Gregory was asked by Emperor Theodosius to
come to Constantinople, to preach against the Arians who remained there and
to strengthen the community that followed the Nicene Creed. Many of Saint
Gregorys important Orations and Homilies come from this period.

Saint Gregory attended part of the council of Constantinople, but returned to
Nazianzus where he took up his responsibility as bishop until his retirement in
383 A.D. He continued to preach Orthodox Theology through his writings,
especially in letters to influential people and wrote many poems with
theological, moral, and even autobiographical themes. He reposed in 390 A.D.

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Saint Gregory of Nazianzus on The Holy Lights

On the Feast of Epiphany in 381 A.D., Saint Gregory of Nazianzus (or the
Theologian) delivered two beautiful homilies on baptism. At that time, the
feast had also been known as the Holy Lights, a festival that lasted two days,
as it still does today on the Coptic Calendar (January 19 and 20/11 and 12
Tobi). Not only do we commemorate the baptism of our Lord Jesus Christ, the
True Light, but we remember that in baptism we find spiritual illumination: the
Lords pure light casts out Satans darkness; the baptized believer dies and
resurrects with Christ, born anew through water and the Spirit.

In his first homily, Saint Gregory briefly mentions five types of baptism from
the Old Testament through the New, which will serve as the basis for our
contemplation.

The Baptism of Moses

Saint Gregory first says, Moses baptized but it was in water, and before that in
the cloud and in the sea When Moses and the children of Israel escaped
their slavery in Egypt, they passed through the Red Sea (Exodus 14, 15). The
Church has always seen this as a symbol of baptism. Saint Paul wrote,
Moreover, brethren, I do not want you to be unaware that all our fathers were
under the cloud, all passed through the sea, all were baptized into Moses in the
cloud and in the sea (1 Corinthians 10:1-2). As Israel escaped the bondage of
Pharaoh by crossing the sea, we also escape the slavery of Satan and death and
corruption by entering the waters of baptism. Also, as Israel started its
wilderness journey toward the Promised Land, baptism marks the start of a new
life, a new spiritual journey toward heaven.

The Exodus serves as a sober reminder that baptism does not grant an
automatic pass to heaven. Of all those who left Egypt, only two (Joshua and
Caleb) were worthy to see the Promised Land. Saint John Chrysostom (4
th

Century) reminds us that baptism profits nothing, unless we go on and
demonstrate a life worthy of this gift (Homilies on First Corinthians XXIII, 3).
On our own wilderness journey, grace follows baptism in receiving the other
sacraments regularly; namely, eating the True Manna and drinking from the
Rock (the Lords Body and Blood) in the Eucharist.



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The Baptism of Saint John the Baptist

Saint Gregory continues, John also baptized; but this was not only in water,
but also unto repentance. Still it was not wholly spiritual Saint John the
Baptist prepared the way of the Lord saying, I indeed baptize you with water
unto repentance, but He who is coming after me is mightier than I, whose
sandals I am not worthy to carry. He will baptize you with the Holy Spirit and
fire (Matthew 3:11).

The baptism of Saint John marked the transition from the Old Testament
to the New. In the Old Testament, baptism was performed on Gentiles who
accepted the Jewish faith. After a Gentile family stated its intention to become
Jewish and to keep the Law, the males were circumcised, and the whole family
baptized. Just as the Jews bathed themselves to wash away the stain of
ceremonial uncleanness (e.g., Leviticus 14:8), in baptism, the Gentiles would
wash away the stain of their pagan world.

Now, Saint John came preaching a baptism of repentance and applied
this rite to the Jews as well. With the coming of Christ, everyone, both Jew and
Gentile, was in need of Gods mercy and of salvation from death.

The Baptism of our Lord Jesus Christ

Saint Gregory says, Jesus also baptized, but in the Spirit. This is the perfect
Baptism. While Saint John baptized with water unto repentance, the perfect
baptism was by water and the Spirit (John 3:5). On the Day of Pentecost, the
Holy Spirit descended on the apostles and disciples as tongues of fire (Acts 2:1-
4). He has since guided the Church and is received by all her members after
baptism through the Mystery of Chrismation.

As our Lord came out of the baptismal waters with the Holy Spirit alighting
upon Him in the form of a dove (Matthew 3:16), we too, after baptism, are
anointed with the oil of Holy Chrism (Myroun) and sealed with the gift of the
Holy Spirit.

In baptism, we are also anointed with the oil of joy and gladness (ghaliloun) as
we participate in Christs death and resurrection (Romans 6:3-14). Saint Cyril
of Jerusalem (4
th
Century) says, And as Christ was in reality crucified, and
buried, and raised, and you are in Baptism accounted worthy of being crucified,
buried, and raised together with Him in a likeness, so is it with the unction also.
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As He was anointed with an ideal oil of gladness, that is, with the Holy Ghost,
called oil of gladness . . . so you were anointed with the ointment, having been
made partakers and fellows of Christ (Lecture XXI; On the Mysteries III, On
Chrism).

The Baptism of Martyrdom

Saint Gregory says, I know also a Fourth Baptism that by Martyrdom and
blood, which also Christ himself underwent; - and this one is far more august
than all the others, inasmuch as it cannot be defiled by after-stains. If baptism
is sharing in the death of Christ, then martyrdom seems the ultimate form of
baptism. Saint Gregory calls this far more august, more majestic and
admirable. Unlike the person who struggles against sin after baptism, the
martyr receives the heavenly crown and cannot commit any sins thereafter.

Saint Cyril of Jerusalem explains, If any man does not receive Baptism, he
does not have salvation; except only Martyrs, who even without water receive
the kingdom. For when the Savior, in redeeming the world by His Cross was
pierced in the side, He shed forth blood and water; that men, living in times of
peace, might be baptized in water, and, in times of persecution in their own
blood. For martyrdom also the Savior is willing to call a baptism, saying, Can
ye drink the cup which I drink, and be baptized with the baptism that I am
baptized with (Catechetical Lectures III, 10)?

The Baptism of Tears

Finally, Saint Gregory says, Yes, and I know of a Fifth also, which is that of
tears, and is much more laborious, received by him who washes his bed every
night and his couch with tears As much as we might wish for a clean slate
and a new baptism every time we sin, the Church only administers this
sacrament once for each of her members. However, we can regularly
experience baptism through the work of tears and repentance.

When our Lord Jesus Christ washed the feet of His disciples, He said to them,
He who is bathed needs only to wash his feet, but is completely clean (John
13:10). As we continue walking in this life, we do not need to re-wash the
entire body, but only the members that become filthy as a consequence of this
difficult trek; namely, washing the feet, through the work of repentance.

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In baptism, we put on Christ (Galatians 3:27), but we tarnish our spiritual
garment whenever we sin. The baptism of tears and repentance makes it
beautiful again. We can only find inner comfort and spiritual rest in constantly
fleeing to Christ in repentance and confession. To ask for His mercy and to
have a part with Him once again (John 13:8) is to find perfect peace and joy.

On this Feast of Epiphany, let us not simply commemorate a past
historical event. Let us re-experience our own baptism daily through
repentance, remembering that we have shared in the Lords death and
resurrection, and have received the Holy Spirit as our guide in this life, eagerly
anticipating our heavenly and joyful reunion with Him, to Whom is due all
glory forever. Amen.

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