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Chapter 12SermC.1.12

Sermo 12

Three Ointments for the Soul

The preacher introduces three spiritual ointments—contrition, devotion, and mercy—and shows that the ointment of mercy, distilled from compassion for the wretched, surpasses all others in sweetness and worth before God.

I remember that I've handed over two ointments to you. One of contrition, embracing many sins; the other of devotion, containing many benefits: both are wholesome, but not both are sweet. The first is indeed felt as piercing, because the bitter memory of sins moves one to compunction and causes pain, while the second is soothing, since the sight of divine goodness gives consolation and calms the pain. But there's an ointment that far surpasses both: and this you have been called the ointment of piety, because it's made from the necessities of the poor, from the anxieties of the oppressed, from the troubles of the sorrowful, from the faults of sinners, and finally from all the afflictions of any who are wretched, even if they're enemies. These seem like despicable appearances; but the ointment made from them surpasses all spices. It's healing: blessed are the merciful, for they themselves will obtain mercy.✦ Therefore many miseries gathered and looked upon by the eye of piety are themselves the ingredients from which the best ointments are composed, worthy of the bride's breasts and pleasing to the bridegroom's senses. Blessed the mind that has taken care to enrich and nourish itself with such a collection of spices, pouring them in with the oil of mercy and refining them with the burning heat of charity.

The Soul Drenched in Mercy

A portrait of the truly merciful soul—one who becomes all things to all, spends itself for others, and will never lack sweetness even in persecution, because God remembers every sacrifice.

Who, do you think, is the truly pleasant person? Someone who has mercy and lends, who is inclined to sympathize, ready to help, who judges it more blessed to give than to receive — easy to forgive, slow to anger, refusing outright to seek revenge, and who in all things regards the needs of others just as much as their own.✦✦ O whatever soul you are, so moved, so steeped in the dew of mercy, so overflowing with the depths of compassion — making yourself all things to all people, so spent for others that you become like a lost vessel, in order to be at hand everywhere and always to meet them and come to their aid; so finally dead to yourself, in order to live for all — you, clearly, will happily possess that third and best ointment, and your hands will have distilled the liquid of all sweetness.✦✦ It will not be dried up in a time of evil, nor will the heat of persecution drain it away; but God will always remember every sacrifice of yours, and your offering will be made rich.✦

Paul: A Vessel of Fragrance

Paul is presented as the first and richest example of one filled with the finest ointments, whose anxious love for the churches made him a sweet fragrance to Christ and a nursing mother to the members of Christ's body.

There are wealthy people in the city of the Lord's virtues, but I wonder whether these ointments can be found in any of them. And the first who comes to mind, as he always does everywhere, is Paul, a vessel of election — truly an aromatic vessel, a fragrant vessel, filled with every kind of perfumed powder. For he was a sweet fragrance to Christ, and Christ was a good odor to God in every place. That breast, which had been so deeply moved by anxiety for all the churches, poured forth a fragrance of great sweetness far and wide. Consider what kinds of appearances and what sorts of spices he had heaped up for himself. 'Daily I die for your glory,' he says; and again: 'Who is weakened, and I am not weakened?' Who is scandalized, and I am not burned? . And this rich man abounded in many such things as are well known to you, in compounding the finest ointments. For it was fitting that the first and purest spices should perfume the breasts that nursed the members of Christ — those of whom Paul was assuredly a mother, laboring once and again until Christ was formed in them, and the members were restored to their head.✦✦✦

Job: The Fragrance of Righteous Works

Job is set forward as another rich man whose many acts of charity—hospitality, care for the poor and disabled, defense of the oppressed—were so many spices whose fragrance filled the earth and masked the stench of inner corruption.

Hear now about another rich man — how he kept choice spices close at hand, from which he might prepare the finest ointments. Outside, he says, no stranger stayed. My door was open to the traveler; in the same way, I was an eye to the blind, and a foot to the lame. I was a father to the poor; I crushed the millstones of the unjust, and I took prey from the teeth of that one. If I refused what they wanted to the poor, and made the eyes of the widow wait. If I ate my morsel alone, and the orphan did not eat from it. If I looked at someone passing by because they had no garment, and the poor person without covering. If the sides of the one who was without blessing me, and warmed by the fleeces of my sheep, were not blessed. How much fragrance, do you suppose, that man had spread across the earth by the scent of his works? Each single work was a separate spice. By these he had filled his own conscience, so that he could mask the stench of his inner corrupt flesh with the sweet fragrance rising up from it.

Holy Tears: Samuel, Joseph, and Moses

The preacher turns to Samuel, Joseph, and Moses, showing how each poured out the fat of devotion through tears and gentleness, with Moses singled out as the meekest of all, whose inward richness no provocation could drain away.

After Joseph made all Egypt run in the fragrance of his ointments behind him, he finally poured out that same fragrance to the very men who had sold him. He would indeed speak reproachful words with an angry face, but tears would burst forth from the richness of his heart—not signs of anger, but telltales of grace. Samuel mourned Saul, who was seeking to kill him; and as the fire of love grew hot in his breast, he was melted within, and the fat of devotion flowed out through his eyes.✦ Because of the good fragrance of his reputation that he had spread everywhere, Scripture reports that all from Dan to Beersheba recognized Samuel as a faithful prophet of the Lord.✦ What should I say about Moses? With how much fat and richness he too parts! Nor could that provoking household in which he stayed for a time, despite all its murmuring and fury, ever drive out the unction of the Spirit with which he had once been anointed, or keep him from persevering in his gentleness amid constant quarrels and daily brawls. Rightly the Holy Spirit testified about him that he was the gentlest of all men who dwelt upon the earth.✦

Moses the Mother of His People

Moses is shown as so anointed with mercy that he intercedes for a rebellious people, offers to be blotted out for their sake, and clings to them with a mother's care rather than enter joy alone.

Indeed, when it came to those who hated peace, he was a peacemaker — so much so that when faced with a rebellious and ungrateful people, he not only refused to grow angry himself, but actually, through his own intercession, he softened the anger of an incensed God, just as it is written: 'He was about to destroy them, had not Moses, his chosen one, stood before him in the breach, to turn back his wrath from destroying them.'✦ In the end: 'If you forgive them, forgive them,' he says, 'but if you do not, then blot me out of your book, the one you have written.'✦ O truly a person anointed with the anointing of mercy! He speaks clearly with a parent's affection — a kind of affection that no happiness born of the lots she has brought forth could ever match. For example: if a wealthy man were to say to a poor woman, 'Come to my luncheon,' but she were to reply, 'Leave the child you are carrying outside, because she is crying and being a nuisance to us' — would he agree to that? Wouldn't she rather go without a meal than to dine alone with the rich man, once the child had been exposed and abandoned? So too with Moses: it is not that he alone should be brought into the joy of his Lord while the people are left outside — even though they are restless and ungrateful, he clings to them with a mother's care and affection. His heart aches, yet he judges the torment of it more bearable than the tearing away.

David's Gentleness and the Communion of Saints

David's mourning for Saul and Absalom reveals the abundance of his anointing, and the preacher extends the lesson to all the humble and generous saints whose fragrance still blesses the Church.

What's gentler than David, who mourned the death of the one who always thirsted for his own? What's more generous — bearing with sorrow the passing of the one whose successor to the kingdom he would be? And yet even the death of his parricidal son — how reluctantly did he accept consolation for that! Such an affection surely revealed a great abundance of the finest anointing: that is why he prayed with confidence, saying: 'Remember, O Lord, David, and all his gentleness.' So all these had the finest ointments, through which they still give forth the sweetest fragrance in every church today. And not only they, but whoever else in this life showed themselves so kind and generous, who strove to live among people in a humane way, so that all the grace they were seen to possess they would not keep for themselves but bring into the common good — considering themselves debtors alike to friends and enemies, to the wise and the foolish. And since they were helpful to all, humble in all things, and beloved before all — both by God and by people — their fragrance is in blessing. However many, I say, have gone before us this way — they were fragrant in their own time, and they are still fragrant today with the finest ointments.

Fragility and Fragrance in the Community

The preacher exhorts his listeners that whoever shares spiritual gifts, bears infirmities patiently, and prays for the people spreads the fragrance of the finest ointments among the brothers.

You too, if you willingly share with us, your companions, the gift you received from above—if you show yourself dutiful everywhere among us, if you are affectionate, pleasing, and easy to work with, if you are humble—you will have the testimony of all that you yourself give off the fragrance of the finest ointments. Everyone among you who patiently bears the brotherly infirmities, both of bodies and of souls, and not only that, but if permitted and if able, also helps by serving, encourages by words, and instructs by counsel; if this cannot be done because of discipline, at least does not cease to console the one who is struggling by anxious prayers—everyone, I say, who does such things among you spreads a good fragrance among the brothers, and the fragrance of the finest ointments. Balsam in the mouth, such a brother in the congregation—he is pointed out by the finger, and all say of him: 'This is a lover of the brothers and of the people of Israel; this is the one who prays much for the people, and for the whole holy city.'

Anointing the Whole Christ

Returning to the Gospel, the preacher reflects on the women who bought spices to anoint Jesus, arguing that this anointing of the whole body—not just head or feet—signifies the spiritual ointment of mercy poured out on the living Church, which Christ reserved for his members.

But let's return to the Gospel and look for something that might bear on these ointments we're seeking. Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Jesus.✦ What are these ointments, so precious that they are prepared and set apart for the body of Christ, so abundant that they are enough for the whole? For neither of the two preceding passages mentions that anything was bought or made specifically for the work of the Lord, or spread over the whole body. But suddenly a woman is introduced: in one scene, kissing his feet and anointing them with ointment; in another, either she herself or another woman holding an alabaster jar of ointment and pouring it on his head.✦✦ And yet now, he says, they bought spices, so that coming they might anoint Jesus.✦ They buy not ointments, but spices; and the anointing for the service of the Lord is not taken up as something already made, but is newly prepared; nor is it for anointing merely some part of the body — for instance, feet or head — but as it is written: 'So that coming they might anoint Jesus,' which is the embrace of the whole, not the distinction of a part.✦1 If you clothe yourself with compassion, you should show yourself generous and kind not only to your parents or your relatives, or to those you look to as benefactors or hope will be: for pagans do this too, but following Paul's counsel you should be eager to do good to all, so that for God's sake you don't think the duty of humanity, bodily or spiritual, must be refused or withheld even from an enemy; it's clear that you too have an abundance of the finest ointments, and you've taken it on yourself to anoint not only the Lord's head or feet, but everywhere, as far as it's in you, the whole body, which is the Church. And perhaps for this very reason the Lord Jesus refused to have the ointment prepared for himself spent on his dead body, in order to keep it for the living one. For the Church lives: she eats the living bread that came down from heaven. She herself is the more precious body of Christ, and that it was handed over to death so as not to taste death — no Christian is unaware of this. She longs to be anointed, she longs to be tenderly cared for, and she desires that her weak members be lifted up at more careful, opportune moments. So she kept back precious ointments for herself, anticipating the hour and hastening the glory of the women's devotion: she did not mock it, but instructed it. She refused to be anointed — but sparingly, not in scorn. She did not refuse the service, but kept it for what would be truly profitable. Profitable, I say — not of this material and bodily ointment, but clearly of the spiritual one, which was signified in that ointment.

The Master Spares His Best Ointment

Christ the Master of piety spared the finest ointments for his members in need, defending the woman who anointed him against those who called it waste.

So in this the Master of piety held back the finest ointments of piety, which he would have wanted to show to his members in need, both bodily and spiritual. Indeed, shortly before, when the ointment was being poured on his head or even his feet—and it was precious enough—did he prevent it? On the contrary, he stood in the way of those preventing it. For to Simon, indignant that he would allow himself to be touched by a sinner, he wove a long parable of reproof; and to others complaining about the waste of ointment he answered, saying: Why are you troublesome to this woman?✦

The Accusation of Waste and the Soul's Defense

The preacher imagines himself accused of wasting devotion on Christ while the poor could be served, but he refuses the false bargain of gaining the world at the cost of his soul, and hears the Lord defending him against those who judge by outward appearance.

Sometimes, so that I might step away for a little while, when I sat at the feet of Jesus grieving and offering the sacrifice of a crushed spirit as I remembered my sins — or at least at his head, if I ever, though rarely, stood and rejoiced as I remembered his benefits — I heard them saying: Why this waste?✦ Those who made excuses — namely, that I was living for myself alone — who, as they thought, could have been of service to many. And they said: It could have been sold for a high price and given to the poor.✦ But it is no good bargain for me, even if I were to gain the whole world, to lose myself and bring about my own ruin.✦ So understanding that these words referred to those dying flies that Scripture speaks of — which spoil the fragrance of the ointment — I remembered that divine saying: My people, those who call you blessed are leading you into error.✦✦ But let them hear the Lord making excuses for me and answering on my behalf those who accuse me as if out of idleness: Why, he says, are you troubling this woman?✦ That is: You look at outward appearance, and so you judge by outward appearance.✦ It is not a man, as you think, who can reach out to what is hard, but a woman.

Yokes, Growth, and the Work of Perfection

The preacher warns against placing unequal burdens on weaker souls, affirming that a good work should be allowed to stand until the soul grows from woman into man and advances to the work of perfection.

Why are you trying to place a yoke on someone I see as less than equal to it? It is a good work that is at work in me. Let me stand in what is good, as long as it is not growing stronger toward something better. If ever from woman into man, and man, he has advanced to perfect, he will be able and to the work of perfection be taken up.

Honoring Bishops and Judging Charitably

The preacher exhorts respect for bishops and warns against the twin temptations of chasing ecclesiastical glory or rashly judging a pastor's failings, reminding cloistered religious that those who serve many do better and more manfully, and that love covers a multitude of sins.

Brothers, let us respect bishops, but let us fear their labors. If we weigh the labors, we aren't chasing the honors. Let us acknowledge that our strength is unequal, and let it not be pleasing to place soft and womanly shoulders of men beneath burdens; nor should we scrutinize them, but honor them.2 Inhumanly, yes, you rebuke the works of those whose burdens you flee. Recklessly, a woman laboring at home scolds a man returning from battle.3 I say, for if someone who is from the cloister catches the one who lives among the people conducting himself at times less strictly and less circumspectly — for instance, in word, in food, in sleep, in laughter, in anger, in judgment — let him not rush forward immediately to judge, but let him remember what is written: Better is the iniquity of a man than a woman doing good.4 For you indeed, keeping watch in your guardianship, do well; but the one who helps many does better and more manfully. But if it isn't enough to fulfill this without some iniquity — that is, without a certain inequality of his life and conduct — remember that love covers a multitude of sins.✦5 These words are aimed at a twofold temptation by which religious people are often driven, under diabolical prompting, either to chase after the glory of bishops or to rashly judge their failings.

The Ointment of Piety Conquers All

Returning to the bride's ointments, the preacher reaffirms that the ointment of piety surpasses both contrition and devotion, since it is poured out through the whole body of Christ and fulfills the word: 'I want mercy, and not sacrifice.'

But let's return to the bride's ointments. Do you see how much this ointment of piety is to be preferred to the others—the one thing it's not permitted to use for destruction?6 To such a degree is there no ruin from it that even the gift of cold water is not allowed to go unrewarded.7 Yet the ointment of contrition, which is made from the remembrance of sins and poured out at the Lord's feet, is a good one—because God will not despise a broken and humbled heart.8 But I think far better is the one called the ointment of devotion, made from the remembrance of God's benefits—which is indeed considered fitting for the head as well, so that God himself testifies about it: 'A sacrifice of praise will honor me.'9 Furthermore, the ointment of piety, which is made from regard for the wretched, conquers both and is poured out through the whole body of Christ. I mean the body—not the crucified one, but the one his passion acquired. Truly the finest ointment, compared with which the others won't even look at themselves—as the one who says: 'I want mercy, and not sacrifice.'10

Tabitha's Fragrance and the Bride's Glory

Tabitha is briefly raised as one whose fragrance of mercy prevailed even over death, illustrating how the bride's ointment of mercy conquers all.

So I think this is the fragrance, above all others, that breathes from the bride's breasts — the one who strains in every way to match the bridegroom's will.11 Wasn't it also with the fragrance of mercy that Tabitha breathed, even in death?12 And so she quickly recovered from death, because the fragrance of life prevailed.

The Church Alone Can Glory

The preacher reflects that no individual can fully claim the Song's praise of breasts better than wine, but the Church as a whole can boldly name herself bride, since what is lacking in one is present in another through the Spirit's distribution.

But hear a brief word on this present chapter. Whoever floods others with words and radiates good works should take this word to heart: your breasts are better than wine, fragrant above the finest ointments.✦ And who is equal to these things? Which of us fully and perfectly possesses even one of these, so as not to be at times more barren in speech and more lukewarm in action? But there is one who rightly and without hesitation can glory in this proclamation: the Church, to whom the fullness of her gifts is never lacking, and from whom she can both intoxicate and pour out fragrance. For what is lacking in one is present in another, according to the measure of Christ's gift and the moderation of the Spirit, who divides to each one as he wills.✦ The Church is fragrant in those who make friends for themselves from the mammon of iniquity; she intoxicates through the ministers of the word, who soak the earth with the wine of spiritual joy and fill it with drink, and bear fruit in patience.✦ She herself boldly and confidently names herself bride, as one who truly has breasts better than wine and fragrance above the finest ointments.✦

A Share in the Bride's Glory

Though none dare call his own soul the bride, each shares in the Church's glory, and the preacher closes with a Trinitarian doxology giving thanks for being gathered into the Church and joined to Christ in chaste, eternal embraces.

Even if none of us should presume to claim this for himself — that anyone would dare to call his own soul the bride of the Lord — nevertheless, since we belong to the Church, which deservedly glories in this name and in the reality it points to, we are not without reason laying hold of a share in this glory. For what we all together possess fully and completely, each of us shares in, without contradiction. Thanks be to you, Lord Jesus, who have deigned to gather us into your most dear Church — not only so that we might be faithful, but so that we might also be joined to you in the bride's place, in pleasant, chaste, and eternal embraces, while we ourselves, with face unveiled, behold your glory, which is shared equally with you by the Father and the Holy Spirit, forever and ever.✦ Amen.

Read the original Latin

Duo me unguenta vobis tradidisse recordor. unum contritionis, delicta multa complectens; alterum devotionis, multa continens beneficia: ambo salubria, sed non ambo suavia. Primum siquidem pungitivum sentitur, quia movet ad compunctionem amara recordatio peccatorum et dolorem facit, cum sequens mitigatorium sit, divinae bonitatis intuitu consolationem dante, et sedante dolorem. Sed est unguentum, quod ambobus longe antecellit: et hoc appellaverini pietatis, eo quod fiat de necessitatibus pauperum, de anxietatibus oppressorum, de perturbationibus tristium, de culpis delinquentium, et postremo de omnibus quorumlibet miserorum aerumnis, etiamsi fuerint inimici. Despicabiles videntur species istae; sed est super omnia aromata unguentum, quod ex eis conficitur. Sanativum est: beati enim misericordes, quoniam ipsi misericordiam consequentur. Igitur multae miseriae collectae atque oculo pietatis inspectae, ipsae sunt species, ex quibus unguenta optima componuntur sponsae digna uberibus, sponsi sensibus grata. Felix mens, quae talium collectione aromatum sese ditare et impinguare curavit, infundens ea oleo misericordiae, et ardore decoquens charitatis.

Quis, putas, est iucundus homo qui miseretur et commodat, pronus compati, subvenire promptus, dare quam accipere beatius iudicans: ignoscere facilis, irasci difficilis, ulcisci penitus non acquiescens, et per omnia proximorum aeque ut proprias respiciens necessitates? O quaecunque es anima sic affecta, sic imbuta rore misericordiae, sic affluens pietatis visceribus, sic te omnibus omnia faciens, sic facta ipsa tibi tanquam vas perditum, ut caeteris praesto ubique semper occurras atque succurras; sic denique mortua tibi, ut vivas omnibus: tu plane tertium optimumque unguentum felix possides, et manus tuae distillaverunt totius suavitatis liquorem. Non exsiccabitur in tempore malo, nec fervor persecutionis ebibet illum: sed semper Deus memor erit omnis sacrificii tui, et holocaustum tuum pingue fiet.

Sunt viri divitiarum in civitate Domini virtutum: quaero an apud aliquos haec unguenta inveniantur. Et primus occurrit, sicut ubique solet, mihi Paulus vas electionis, revera vas aromaticum, vas odoriferum, et refertum omni pulvere pigmentario. Christi enim erat bonus odor Deo in omni loco. Multae profecto suavitatis fragrantiam longe lateque spargebat pectus illud, quod sic affecerat sollicitudo omnium Ecclesiarum. Vide enim quales species et qualia aromata coacervaverat sibi. Quotidie, inquit, morior per vestram gloriam; et rursum: Quis infirmatur, et ego non infirmor? quis scandalizatur, et ego non uror? .

Et multis talibus, quae vobis bene nota sunt, abundabat dives iste in componendis unguentis optimis. Decebat namque primis et purissimis aromatibus redolere ubera, quae Christi membra lactarent, quorum Paulus mater erat pro certo, parturiens semel et iterum, donec Christus formaretur in eis, ac membra capiti suo reformarentur.

Audi et de alio divite quomodo ad manum habebat electas species, de quibus optima unguenta conficeret. Foris, inquit, non mansit peregrinus. Ostium meum viatori patuit; item: Oculus fui caeco, et pes claudo. Pater eram pauperum, conterebam molas iniqui, et de dentibus illius auferebam praedam. Si negabam, quod volebant, pauperibus, et oculos viduae exspectare feci. Si comedi buccellam meam solus, et non comedit pupillus ex ea. Si despexi praetereuntem, eo quod non haberet indumentum, et absque operimento pauperem. Si non benedixerunt mihi latera eius, et de velleribus ovium mearum calefactus est.

Quanto, putamus, vir iste odore terram resperserat in his operibus? Singula opera singula erant aromata. His propriam repleverat conscientiam, ut fetorem putidae carnis internae suavitatis exhalatione sibi temperaret.

Ioseph postquam universam Aegyptum post se fecit currere in odore unguentorum suorum, etiam suis venditoribus eamdem demum fragrantiam propinavit. Et quidem increpatoria verba vultu proferebat irato; sed erumpebant lacrymae de pinguedine cordis, non irae indices, sed gratiae proditrices. Samuel lugebat Saul, qui se quaerebat occidere, et ad ignem charitatis incalescente pectore liquefactus intus, pietatis adeps foras emanabat per oculos. Ob bonum denique quem circumquaque diffuderat suae opinionis odorem, refert de eo Scriptura, quia cognoverunt omnes a Dan usque Bersabee, quod fidelis Samuel propheta esset Domini. Quid de Moyse dicam? quanto adipe et pinguedine et ipse repleverat viscera sua? Nec domus illa exasperans, in qua pro tempore versabatur, potuit unquam in omni murmure et furore suo unctionem spiritus, qua semel imbutus fuerat, exterminare, quominus inter assiduas lites et quotidiana iurgia ipse in sua mansuetudine perduraret. Merito testatus est Spiritus sanctus de eo, quod esset mitissimus omnium hominum, qui morabantur super terram.

Siquidem cum his qui oderant pacem, erat pacificus, in tantum ut populo ingrato et rebelli non modo non irasceretur, sed et irascentem Deum suo interventu leniret, sicut scriptum est: Dixit ut disperderet eos, si non Moyses electus eius stetisset in confractione in conspectu eius, ut averteret iram eius ne disperderet eos. Denique: Si dimittas, ait, dimitte; sin autem, dele me de libro tuo quem scripsisti. O vere hominem unctum unctione misericordiae! Loquitur plane parentis affectu, quam nulla possit delectare felicitas, ex sortibus quos parturivit. Verbi gratia, si dives quispiam mulieri pauperculae dicat: Ingredere tu ad prandium meum, sed quem gestas infantulum relinque foris, quoniam plorat, et molestus est nobis: nunquid faciet? Nonne magis eliget ieiunare, quam exposito pignore charo, sola prandere cum divite? Ita nec Moysi sedet solum se introduci in gaudium Domini sui, foris scilicet remanente populo; cui, licet inquieto et ingrato, vice pariter et affectione matris inhaeret. Dolent viscera, sed tolerabiliorem sibi iudicat tortionem quam evulsionem.

Quid David mansuetius, qui illius mortem lugebat, qui suam semper sitierat? Quid benignius, ut eius moleste ferret decessum, cui succedebat in regnum? Sed et de morte parricidae filii, quam difficile consolationem admisit? Magnam profecto optimae unctionis copiam praeferebat talis affectio: ideo et securus orabat, dicens: Memento, Domine, David, et omnis mansuetudinis eius. Ergo hi omnes habuerunt unguenta optima, quibus hodieque per universas ecclesias suavissime redolent. Nec solum ipsi, sed et quicunque se in hac vita ita benevolos et beneficos praebuerunt, ita inter homines humane vivere studuerunt, quatenus omnem, quam visi sunt habuisse gratiam, non sibi tenerent, sed in commune deducerent, aestimantes se amicis pariter et inimicis, sapientibus et insipientibus debitores. Cumque fuissent utiles omnibus, humiles in omnibus, et prae omnibus exstiterunt dilecti Deo et hominibus; quorum fragrantia in benedictione est. Quotquot, inquam, tales praecesserunt, fragrarunt suis temporibus, fragrant et hodie unguentis optimis.

Tu quoque si donum quod desuper accepisti, nobis contubernalibus tuis libenter impertiaris; si te exhibeas ubique inter nos officiosum, si affectuosum, si gratum, si tractabilem, si humilem, testimonium habebis ab omnibus, quod fragres et ipse unguentis optimis. Omnis in vobis, qui fraternas infirmitates, tam corporum quam animorum, non solum patienter supportat, sed insuper, si licet, et si valet, iuvat obsequiis, confortat alloquiis, consiliis informat, si hoc non potest propter disciplinam, sollicitis saltem orationibus solatiari non cessat infirmo: omnis, inquam, qui talia operatur in vobis, bonum omnino spargit odorem inter fratres, et odorem de unguentis optimis. Balsamum in ore, huiuscemodi frater in congregatione; monstratur digito, et dicunt de eo omnes: Hic est fratrum amator et populi Israel; hic est qui multum orat pro populo, et universa sancta civitate.

Sed recurramus ad Evangelium, atque aliquid, quod forte spectet et ad haec unguenta, requiramus. Maria Magdalene, et Maria Iacobi et Salome, emerunt aromata, ut venientes ungerent Iesum. Quaenam ista unguenta, tam pretiosa ut Christi corpori parentur et comparentur, tam copiosa ut toti sufficiant? Neutrum quippe duorum praecedentium aut emptum, aut factum specialiter ad opus Domini, aut toto in corpore legitur fuisse diffusum. Sed desubito introducitur mulier, uno quidem in loco osculans pedes, et unguento ungens ; in altero vero vel ipsa, vel altera, habens alabastrum unguenti, et illud mittens in caput. Caeterum nunc, emerunt, ait, aromata, ut venientes ungerent Iesum. Emunt non unguenta, sed aromata: et unctio in obsequium Domini non facta assumitur, sed nova conficitur; nec ad ungendam tantum aliquam corporis partem, verbi gratia pedes aut caput; sed sicut scriptum est: Ut venientes ungerent Iesum; quod est totius complexio, non partis distinctio.

Tu quoque si te induas viscera misericordiae, liberalem benignumque exhibeas, non tantum parentibus sive cognatis tuis, aut quos tibi vel benefactores tenes, vel benefacturos speras: nam et ethnici hoc faciunt; sed, iuxta Pauli consilium, studeas operari bonum ad omnes, ita ut propter Deum nec inimico officium humanitatis corporale seu spirituale negandum, subtrahendumve existimes: constat te quoque abundare unguentis optimis, nec caput aut pedes Domini tantum, sed passim, quantum in te est, ungere suscepisse totum corpus, quod est Ecclesia. Et forte proinde ob hoc Dominus Iesus paratam sibi confectionem expendi noluit in suo corpore mortuo, ut servaret vivo. Vivit enim Ecclesia, quae manducat panem vivum, qui de coelo descendit. Ipsa est charius corpus Christi, quod ne mortem gustaret, morti illud alterum traditum fuisse nullus Christianus ignorat. Ipsam ungi, ipsam foveri desiderat, ipsius infirma membra cupit momentis accuratioribus relevari. Ipsi ergo pretiosa unguenta retinuit, cum anticipans horam, et accelerans gloriam, mulierum devotionem non elusit, sed instruxit. Renuit ungi, sed parcens, non spernens; non recusans obsequium, sed reservans proficuum. Proficuum dico, non huius materialis atque corporalis unguenti, sed plane spiritualis, quod in isto designatum est.

In isto ergo pepercit Magister pietatis unguentis optimis pietatis, quae membris suis indigentibus tam corporaliter quam spiritualiter omnino cuperet exhiberi. Denique paulo ante, cum in caput eius, aut etiam in pedes funderetur unguentum, ipsumque satis pretiosum, nunquid prohibuit? Imo et obstitit prohibentibus. Nam et Simoni indignanti, quod se tangi a peccatrice permitteret, longam texuit reprehensionis parabolam; et aliis perditionem unguenti causantibus respondit, dicens: Quid molesti estis huic mulieri?

Nonnunquam ego, ut modicum faciam excessum, cum sederem mihi ad pedes Iesu moerens, et offerens sacrificium spiritus contribulati in recordatione peccatorum meorum; aut certe ad caput, si quando vel raro starem, et exsultarem in recordatione beneficiorum eius, audivi dicentes: Ut quid perditio haec? Causantes videlicet quod soli viverem mihi, qui, ut putabant, multis prodesse possem. Et dicebant: Potuit enim venundari multo, et dari pauperibus. Sed non bonum mercatum mihi est, etiamsi universum mundum lucrer, me ipsum perdere, et detrimentum mei facere. Unde intelligens verba haec illas esse, quas Scriptura loquitur, muscas morituras, quae perdunt suavitatem unguenti, recordatus sum divinae illius sententiae: Popule meus, qui te beatificant, in errorem inducunt. Verum audiant excusantem Dominum, et respondentem pro me, qui me quasi de otio incusant: Quid, inquit, molesti estis huic mulieri? quod est: Vos videtis in facie, et ideo secundum faciem iudicatis. Non est vir, ut putatis, qui possit mittere manum ad fortia, sed mulier.

Quid tentatis ei imponere iugum, ad quod ego eum minus sufficientem intueor? Bonum opus operatur in me. Stet in bono, quandiu non convalescit ad melius. Si quando de muliere in virum, et virum perfectum profecerit, poterit et in opus perfectionis assumi.

Fratres, revereamur episcopos, sed vereamur labores eorum. Si labores pensamus, non affectamus honores. Agnoscamus impares vires nostras, nec delectet molles et femineos humeros virorum supponere sarcinis; nec observemus eos, sed honoremus. Inhumane nempe eorum redarguis opera, quorum onera refugis. Temerarie obiurgat virum de praelio revertentem mulier nens in domo. Dico enim, si is qui de claustro est, eum qui versatur in populo, interdum minus districte minusve circumspecte sese agere deprehenderit, verbi gratia in verbo, in cibo, in somno, in risu, in ira, in iudicio; non ad iudicandum confestim prosiliat, sed meminerit scriptum: Melior est iniquitas viri, quam benefaciens mulier. Nam tu quidem in tui custodia vigilans bene facis; sed qui iuvat multos, et melius facit, et virilius. Quod si implere non sufficit absque aliqua iniquitate, id est absque quadam inaequalitate vitae et conversationis suae, memento quia charitas operit multitudinem peccatorum.

Haec dicta sint contra geminam tentationem, qua saepe viri religiosi episcoporum vel ambire gloriam, vel excessus temere iudicare diabolicis instigationibus incitantur.

Sed redeamus ad unguenta sponsae. Videsne quam sit praeferendum caeteris istud pietatis unguentum, de quo solo permissum non est perditionem fieri? In tantum perditio de ipso non fit, ut nec aquae frigidae munus irremuneratum sinatur. Bonum tamen contritionis unguentum, quod de recordatione peccatorum conficitur, mittiturque in pedes Domini; quia cor contritum et humiliatum Deus non despiciet. Caeterum longe melius esse arbitror id quod dicitur devotionis, factum de recordatione beneficiorum Dei; quippe quod et capiti idoneum reputatur, ita ut perhibeat de ipso Deus: Sacrificium laudis honorificabit me. Porro utrumque vincit unctio pietatis, quae de respectu miserorum fit, et per universum Christi corpus diffunditur. Corpus dico, non illud crucifixum, sed quod illius acquisitum est passione. Optimum revera unguentum, in cuius comparatione caetera nec respicere se ostendit, qui ait: Misericordiam volo, et non sacrificium.

Hanc ergo potissimum inter caeteras virtutes redolere puto ubera sponsae, quae sponsi per omnia gestit congruere voluntati. An non odore misericordiae Thabita etiam in morte fragrabat? Et ideo cito de morte convaluit, quia praevaluit odor vitae.

Sed audite verbum abbreviatum super praesenti capitulo. Quisquis et inebriat verbis, et fragrat beneficiis, sibi dictum putet: Quia meliora sunt ubera tua vino, fragrantia unguentis optimis. Et ad haec quis idoneus? Quis nostrum unum saltem horum integre perfecteque possideat, ut non videlicet interdum et in dicendo sterilior, et in operando tepidior sit? Sed est quae merito et non dubie hoc praeconio glorietur, Ecclesia utique, cui nunquam de universitate sua deest et unde inebriet, et unde fragret. Quod enim sibi deest in uno, habet in altero, secundum mensuram donationis Christi, ac moderationem Spiritus, dividentis singulis prout vult . Fragrat Ecclesia in his, qui sibi faciunt amicos de mammona iniquitatis; inebriat in ministris verbi, qui vino laetitiae spiritualis infundunt terram, et inebriant eam, et fructum referunt in patientia. Ipsa audacter secureque sese nominat sponsam, tanquam quae vere habet ubera meliora vino, et fragrantia unguentis optimis.

Quod etsi nemo nostrum sibi arrogare praesumat, ut animam suam quis audeat sponsam Domini appellare; quoniam tamen de Ecclesia sumus, quae merito hoc nomine, et re nominis gloriatur; non immerito gloriae huius participium usurpamus. Quod enim simul omnes plene integreque possidemus, hoc singuli sine contradictione participamus. Gratias tibi, Domine Iesu, qui nos charissimae Ecclesiae tuae aggregare dignatus es, non solum ut fideles essemus, sed ut etiam tibi vice sponsae in amplexus iucundos, castus, aeternosque copularemur, revelata et ipsi facie speculantes gloriam tuam, quae tibi communis pariter est cum Patre et Spiritu sancto in saecula saeculorum. Amen.

Scripture echoes

  1. ↩Matt.5.7 — Blessed are the merciful, for they will be shown mercy.
  2. ↩Acts.20.35 — In all things I showed you that by laboring in this way you must help the weak, remembering the words of the Lord Jesus, that he himself said, 'It is more blessed to give than to receive.'
  3. ↩Matt.5.7 — Blessed are the merciful, for they will be shown mercy.
  4. ↩1Cor.9.22 — To the weak I became weak, that I might win the weak. I have become all things to all people, that I might by all means save some.
  5. ↩2Cor.4.11-2Cor.4.12 — For we who are alive are continually being handed over to death for Jesus' sake, so that the life of Jesus may be revealed in our mortal flesh. 2Cor.4.12 — So death is at work in us, but life in you.
  6. ↩Ps.20.4 — May he remember all your grain offerings and fatten your burnt offering. Selah.
  7. ↩Gal.4.19 — My children, for whom I am again in labor pains until Christ is formed in you—
  8. ↩Eph.4.15-Eph.4.16 — But speaking the truth in love, let us grow up in every way into him who is the head, Christ, Eph.4.16 — from whom the whole body, joined and held together by every joint with which it is equipped, when each individual part is working properly, causes the growth of the body for building itself up in love.
  9. ↩2Cor.11.28 — Apart from what is external, there is the daily pressure on me—the anxiety for all the churches.
  10. ↩1Sam.15.35 — And Samuel did not see Saul again until the day of his death, for Samuel grieved over Saul, and the LORD regretted that he had made Saul king over Israel.
  11. ↩1Sam.3.20 — And all Israel, from Dan to Beersheba, knew that Samuel was confirmed as a prophet to the LORD.
  12. ↩Num.12.3 — Now the man Moses was very humble, more than any person who was on the face of the earth.
  13. ↩Exod.32.11-Exod.32.14 — And Moses entreated the face of the LORD his God, and said, 'Why, O LORD, does your anger burn against your people, whom you brought out of the land of Egypt with great power and with a mighty hand?' Exod.32.12 — Why should the Egyptians say, 'With evil intent He brought them out to kill them in the mountains and to consume them from the face of the earth'? Turn from your burning anger and relent concerning the disaster against your people. Exod.32.13 — Remember Abraham, Isaac, and Israel, your servants, to whom you swore by yourself, and spoke to them: 'I will multiply your offspring as the stars of heaven, and all this land that I have spoken of I will give to your offspring, and they shall inherit it forever.' Exod.32.14 — And the LORD relented from the disaster that he had spoken to do to his people.
  14. ↩Exod.32.32 — But now, if you will forgive their sin—and if not, please blot me out of your book that you have written.
  15. ↩Mark.16.1 — And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might come and anoint him.
  16. ↩Luke.7.37-Luke.7.38 — And behold, a woman who was in the city, a sinner, having learned that he was reclining in the house of the Pharisee, brought an alabaster flask of ointment Luke.7.38 — and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.
  17. ↩Mark.14.3;Matt.26.7 — And while he was in Bethany, reclining at the table in the house of Simon the leper, a woman came with an alabaster jar of very costly perfume, pure nard. She broke the jar and poured it over his head. Matt.26.7 — a woman came to him, having an alabaster jar of very expensive perfume, and she poured it on his head as he reclined at table.
  18. ↩Mark.16.1 — And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might come and anoint him.
  19. ↩Mark.16.1 — And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might come and anoint him.
  20. ↩Matt.6.28 — And why do you worry about clothing? Consider the lilies of the field, how they grow: they do not toil, nor do they spin.
  21. ↩Mark.14.4 — But some were indignant among themselves, saying, 'Why was this perfume wasted like this?'
  22. ↩John.12.5 — Why was this perfume not sold for three hundred denarii and given to the poor?
  23. ↩Mark.8.36 — For what does it profit a man to gain the whole world and forfeit his soul?
  24. ↩Isa.3.12 — My people—your leaders are children, and women rule over them. My people, your guides lead you astray, and the way of your paths they swallow up.
  25. ↩Eccl.10.1 — Dead flies make the perfumer's oil stink and ferment; so a little folly can outweigh wisdom and honor.
  26. ↩Mark.14.6 — But Jesus said, "Leave her alone. Why do you trouble her? She has done a beautiful thing to me."
  27. ↩John.7.24 — Do not judge by appearance, but judge with right judgment.
  28. ↩1Pet.4.8 — Above all, keep loving one another earnestly, for love covers a multitude of sins.
  29. ↩Song.1.1-Song.1.2 — The Song of Songs, which is Solomon's. Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
  30. ↩1Cor.12.11 — But the one and the same Spirit works all these things, distributing to each one individually as he wills.
  31. ↩Luke.16.9 — And I say to you, make friends for yourselves by means of unrighteous wealth, so that when it runs out, they may receive you into the eternal dwellings.
  32. ↩Song.1.1-Song.1.2 — The Song of Songs, which is Solomon's. Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
  33. ↩2Cor.3.18 — And we all, with unveiled face, beholding the glory of the Lord as in a mirror, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.

Notes

  1. 1 ↩complexio: rendered 'embrace' in the sense of comprehensive scope; could also mean 'encompassing' or 'fullness'.
  2. 2 ↩Molles et femineos humeros virorum: the contrast is between the weak, unmanly shoulders of men and the strong shoulders of those who bear burdens; the sense is that those unfit for heavy burdens should not be sought for such a role.
  3. 3 ↩Nens is a rare form, here rendered as 'in labor' (suggesting birth pangs or distress); the image contrasts a woman suffering at home with a man coming from war, illustrating unfounded reproof.
  4. 4 ↩Melior est iniquitas viri, quam benefaciens mulier: candidate scriptural allusion; final resolution deferred to later stage.
  5. 5 ↩Charitas operit multitudinem peccatorum: candidate allusion to 1 Peter 4:8; final resolution deferred.
  6. 6 ↩The phrase 'permissum non est perditionem fieri' is rendered to capture the sense that this particular ointment may not be turned to ruinous use; the precise nuance of the gerundive construction is slightly compressed for readability.
  7. 7 ↩The comparison is compressed: the sense is that the ointment of piety is so far from causing ruin that even a small act of mercy (the cold water) performed in its spirit does not go without its reward.
  8. 8 ↩The closing clause 'cor contritum et humiliatum Deus non despiciet' echoes Psalm 51:17 (Vulgate 50:19). Final source resolution belongs to a later stage.
  9. 9 ↩The quoted clause 'Sacrificium laudis honorificabit me' echoes Psalm 50:23 (Vulgate). Final source resolution belongs to a later stage.
  10. 10 ↩The quoted clause 'Misericordiam volo, et non sacrificium' echoes Hosea 6:6 and Matthew 9:13. Final source resolution belongs to a later stage.
  11. 11 ↩The Latin plays on 'redolere' (to breathe fragrance) and 'ubera' (breasts) in the Song of Songs imagery: the bride's virtues are fragrant, and the primary one is conformity to the bridegroom's will.
  12. 12 ↩Allusion to Tabitha (Dorcas) from Acts 9:36. The name appears as 'Thabita' in the Vulgate. Candidate awaiting Moses resolution.

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