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Chapter 14SermC.1.14

Sermo 14

The Nations Drawn to the Light

God's great name in Israel draws the nations to the light, but the Synagogue forbids their approach.

God is known in Judah; his name is great in Israel.✦ The people of the nations who walked in darkness saw a great light, which was in Judah and in Israel, and they wanted to come near and be enlightened, so that those who once were not a people might now be a people; and one cornerstone, receiving into itself both walls coming from opposite sides, would from then on be a place of peace for them.✦ Moreover, the voice of the one who invited them, which had already sounded, gave confidence: 'Rejoice, nations, with his people.'✦ So they wanted to come near, but the Synagogue forbade it, claiming the Church drawn from the nations was unclean and unworthy, reproaching her as the dregs of idolatry and the blindness of ignorance, and saying: 'By what right do you, indeed?' 'Don't touch me.'✦ 'Why,' it says? 'Is he only the God of the Jews?' 'Is he not also the God of the nations?'

Mercy for the Nations

God's mercy is commended to the nations, who confess their unworthiness and seek grace rather than judgment.

And if I certainly lack merit, still God does not lack compassion. Surely God is not just only? God is also merciful. Lord, let your compassions come to me, and I will live; and again: Many are your mercies, Lord; give me life according to your judgment, which, truly, is tempered by mercy. What will the just and merciful Lord do, when one side boasts in the law and applauds its own justice, neither needing nor despising mercy, while the other, knowing its own faults from its very place, confesses its unworthiness, refuses judgment, and begs for mercy? What, I ask, will that Judge do — that Judge for whom both judging and showing pity are so familiar that neither comes more naturally to him than the other? What indeed could be more fitting than that each should receive what she desires — the one judgment, the other mercy? Let the Jew seek judgment and receive it; but let the Gentiles honor God above all for mercy.

Judgment on the Self-Righteous

Those who reject mercy and establish their own justice are abandoned to their own barren righteousness.

And this is a judgment: those who despise God's merciful justice and want to establish their own — which certainly doesn't justify, but accuses — are left to that very justice of theirs, to oppress rather than to justify.

The Law Cannot Give Life

The Synagogue trusts in the law, but the law kills; she is abandoned until the fullness of the nations enters.

It comes, in fact, from the law — which has never led anyone to perfection. It is a yoke that neither they nor their fathers were ever able to carry. But the Synagogue is strong: she has no regard for a light burden or a sweet yoke. She is healthy — she has no need of a physician, nor of the Spirit's anointing. She trusts in the law — let her set herself free, if she can. But the law that was given is not able to give life; on the contrary, it kills. For the letter kills. Therefore, he says, I tell you: you will die in your sins. This, then, is the judgment you are demanding, O Synagogue — the judgment that serves your error. Blind and contentious, you are abandoned until the fullness of the nations — the ones you proudly scorn and jealously push away — enters in, and she herself acknowledges the one who is known in Judea as God, the one whose great name is in Israel.

Mercy Tempers Judgment

God's mercy does not abandon judgment entirely; he keeps a remnant for Israel and will not let the oil of knowledge be hoarded selfishly.

Jesus came into this world for this very purpose, as a judgment: so that those who don't see may see, and those who see may become blind.✦ Yet only in part; for the Lord will not cast off his people entirely, keeping for himself, as a seed, the apostles and the multitude of believers, whose heart was one and whose soul was one.✦1 But he will not cast them off completely, since he is about to save a remnant.✦ For again he will receive Israel his child, and he will remember his mercy, so that mercy does not abandon judgment even there, where it finds no place at all.✦2 Otherwise, if he had received them according to their merits, judgment without mercy would surely fall on the one who shows no mercy.✦3 Judea has an abundance of the oil of divine knowledge, and she greedily keeps it shut up within herself, as if in a closed vessel. I ask, and she has no mercy, and she does not lend. She wants to possess God's worship alone, knowledge alone, his great name alone; she is not jealous for herself, but she envies me.4

Prayer for the Outpouring of Grace

The preacher prays that the oil of grace may flow from the head to the whole body and even to the Church's breasts, fulfilling 'Your name is oil poured out.'

So then, Lord, judge my cause, and let your great name be magnified still further; and since the oil is abundant, let it overflow even more. Let it grow, let it surge, let it be poured out, let it flow out even among the nations, and let all flesh experience the saving power of our God.✦ How can it be that, as the ungrateful Jew wishes, the saving anointing should remain entirely in Aaron's beard?✦ It belongs not to the beard, but to the head. But the head belongs not to the beard alone, but also to the whole body.✦ Let her indeed receive it first, but not alone. Let her pour down to the lower limbs what she herself received from above. Let it descend, let this heavenly liquid descend even into the breasts of the Church — for once she is soaked with the dew of grace, she does not disdain to draw eagerly this richness from the beard beyond expression — so that she may prove herself not ungrateful, and may say: Your name is oil poured out.✦

Grace for the Last and Least

The preacher begs for grace from the hem of the garment and answers the Pharisee's objection with the freedom of divine generosity.

But let it overflow, I pray — let it reach even to the hem of the garment, and come upon me, the very last and most unworthy of all — yet from the garment.✦ For I too beg that gift for myself from the maternal breasts, like a little child in Christ, by the true right of devotion.✦ But if someone grumbles, whose eye is wicked toward goodness — Lord, answer for me: let my judgment come from your vulture, and not from the brow of Israel. Rather, answer for yourself and say to the accuser: He indeed accuses you because you give freely; so say to him: I want to give to this last one just the same.✦ It offends the Pharisee.✦ Why are you grumbling?✦ My right is the judge's will. What is more just toward merit, what more generous toward reward?

Mercy, Not Wrong

God is free to show mercy; the envious grumble, but no wrong is done to them.

Isn't a person free to do what they want? To me, yes, mercy; but to you, no wrong is done at all. Take what is yours, and go. If he should decide to save me too, what do you lose?

The Sweet Yoke and the Fattened Calf

The Church bears a light yoke and feasts in the Father's house, while the elder brother, the Synagogue, refuses to enter.

Heap up all the merits you like, and lift up your struggles: the mercy of the Lord is better than lives. I confess, I did not endure the weight of the day and its heat; but I carry a sweet yoke and a light burden, for the good pleasure of the household Father. My work is scarcely one hour's; and if more, because of love I don't feel it. Let the Jew exercise his own strengths; it pleases me to prove what the will of the Lord is: good, well-pleasing, and perfect. From that very thing, I make good the losses of work and of time. He rests on the covenant of agreement, I lean on the pleasure of his will; I believe, and it is not folly to me: for life is in his will. That same one reconciles the Father to me, that one restores my inheritance, with an even more abundant grace; she stirs up symphonies for me, and songs, and feasts, and the most renowned joys of the whole exulting household. If my older brother is angry, who prefers to eat the kid with his friends outside, rather than the fattened calf with me in our father's house, it will be answered to him: It is right to feast and rejoice, because this my son was dead, and came to life again; he was lost, and is found.✦

The Church Enjoys the Bridegroom

The Synagogue feasts with demons outside, while the Church, led by the Spirit, enters within and, embracing the Anointed One, is herself anointed.

Still, the Synagogue feasts outside with her own friends, the demons, who are quite pleased that, foolishly, she devours the kid of sin — gulping it down and, in a way, hiding it and storing it up for herself in the belly of her own sloth and foolishness — while she despises God's justice and wants to establish her own, saying she has no sin and has no need of death's fattened calf, since she considers herself clean and just from the works of the law.✦ But the Church, with the veil of the letter that kills torn aside in the death of the crucified Word, boldly bursts into his inner chambers, led by the spirit of freedom. She is recognized, she is pleasing, she obtains the place of her rival, becomes the bride, and enjoys the embraces seized from her. In the warmth of the spirit she clings to Christ the Lord, to whom she is united, and with the oil of her own exultation dripping and pouring out on every side, she receives this before her companions and says: Your name is oil poured out.✦✦ What wonder is it if she who embraces the Anointed One is herself anointed?

Within and Without

The perfect enjoy secret union with the Bridegroom, while the young women wait outside, stirred by the fragrance of the poured-out oil.

So the Church rests within, but the Church of the perfect, meanwhile. Still, there's hope for us too. Let's keep watch at the doors — we who are less perfect — rejoicing in hope. Let the bridegroom and bride be alone together inside, enjoying each other's private and secret embraces, with no noise of bodily desires and no commotion from earthly attachments disturbing them. As for the crowd of young women who can't yet be free of such disturbances, let them wait outside — let them wait confidently, knowing that what they read applies to them: 'Virgins will be brought to the king after her; her companions will be brought to you.'5 So that each one may know whose spirit she possesses — I mean the virgins who were betrothed to Christ before they were defiled by the world's embraces, and who persevere firmly in him, to whom they devoted themselves the more happily the more maturely they did so; and then the companions, who had shamefully prostituted themselves to the rulers of the world — that is, to foul spirits — in every carnal lust, conforming themselves to this world in their former deformity, but at last, blushing and going out, hasten to be reformed into the image of the new self, the more sincerely the later it is.6 And let both these groups and those truly progress — let them not fail or grow weary — even if they don't yet fully feel in themselves the grace to say along with others, 'Your name is poured out as oil.'✦7 For the young women don't dare to speak words to the bridegroom by themselves.

Drawn by Fragrance

The young women, clinging to the teacher's footsteps, are delighted by the fragrance of the oil and stirred to seek better things.

Yet if they strive to cling more closely to the teacher's footsteps, they will at least be delighted by the fragrance of the poured-out oil, and they will also be stirred by the very perception of that fragrance to desire and seek better things.✦

The Soul's Cold Search for Love

The preacher confesses his early spiritual coldness and how the fragrance of holy persons, mediated through memory, moved him to tears and desire.

I myself am often—and I'm not ashamed to admit it—especially at the beginning of my conversion, hard-hearted and cold, with my soul searching for someone it could love. For it couldn't yet love the one it hadn't yet found, or at least it loved less than it wanted to, and so it kept searching so that it might love more—the kind of person it would never have sought unless it had already begun to love them in some small way. So when I searched for someone in whom my spirit might grow warm and find rest—numb and faint as it was—there was no one coming from any direction to help me, through whom that winter frost, which had bound tight the senses between us, might be loosened, and that springlike sweetness and spiritual delight might return. Then my soul grew more and more faint, and it wearied, and it slept—sad and almost despairing, murmuring to itself those words: 'Who can endure the face of this cold?'✦ Then suddenly, sometimes at the speech or even the sight of some spiritual and perfect man, and sometimes at the mere memory of one now dead or absent, my spirit caught fire and waters flowed, and those tears were my bread day and night.✦ What was that, if not the fragrance of the anointing that poured off him—the anointing with which he was drenched? For the anointing itself certainly couldn't reach me except through another person mediating. And so although I rejoiced over the gift, I was nonetheless confused and humbled, because only a thin wisp of it—not a rich outpouring—had reached me. Delighted by the fragrance, not by the touch, I recognized myself as unworthy—someone for whom God would need to become sweet to them through another person. And now if the same thing happens, I eagerly welcome the gift bestowed, and I'm grateful for it—but I grieve, grieving through myself, that I haven't deserved it, and that, as they say, I haven't received it from hand to hand when I was seeking it so earnestly.

The Same Food for All

The same spiritual food heals, strengthens, delights, and nourishes, meeting every condition of the soul.

It's surely more shameful to be moved by the memory of a human being than by the memory of God. And so when I cry out with groaning: When will I come and appear before the face of God? I think that some of you have experienced the same, and still experience it at times. In what situation should we hold any other view than that in our case either pride is being refuted, or humility is being safeguarded, or fraternal love is being nourished, or holy desire is being stirred up? The same single food is both medicine for the sick and a careful regimen for the ailing; furthermore it strengthens the weak and delights the strong. The same single food both heals sickness and preserves health; it nourishes the body and gives pleasure to the palate.

The Bride Is the Church

The Bride is the Church, who, having been forgiven much, loves more and turns reproach into growth, saying: 'Your name is oil poured out.'

But let's return to the Bride's words, and let's pay attention to what she says, so that we can strive to understand what is truly wise. The Bride, as I said, is the Church. She is the one who has been forgiven more, and who loves more. When a rival reproaches her with insult, she herself turns that very thing to her own advantage. From this she grows gentler toward correction, from this more patient in labor; from this more ardent in love, from this more discerning in caution; from this more humbled by conscience, from this more acceptable through modesty; from this more prepared for obedience, from this more devoted and more earnest in giving thanks. Finally, she — as it has been said — murmuring and recalling her own merits, her labors, and the burden of the day and its heat, the Church reflects on the benefit, saying: Your name is oil poured out.✦

Poured Out, Not Hoarded

Israel according to the flesh has the oil stored in books but not poured out in hearts; the anointing must be opened and felt.

This is clearly Israel's testimony to confessing the name of the Lord; yet not Israel according to the flesh, but the one who is according to the spirit.✦ For how does he say this? Not because he doesn't have oil, but because he hasn't poured it out. He has it, but stored away; he has it in books, but not in hearts. Outwardly he clings to the letter; with his hands he handles a full vessel, but also closed, and he doesn't open it to be anointed. Inside, inside is the anointing of the spirit; open and anoint, and you will no longer be a provoking house. What does oil do in vessels if you don't feel it also in your members? What good is it to you to read the pious name of the Savior over and over in books, yet not have piety in your conduct?

The Threefold Power of Oil

The preacher announces three reasons why the Bridegroom's name is compared to oil, but defers the explanation, asking the audience to hold the point.

The oil is here; pour it out, and you'll feel its power, which is threefold. But the Jew scorns these things; you, listen. I want to say why the bridegroom's name is compared to oil — something I hadn't yet explained. And three reasons for this present themselves. But since it's called by many names, because none is found by which it can properly be spoken (it's indeed ineffable), we must first call on the Holy Spirit, so that from many names he may deign to reveal to us through himself the one he intends to be understood here — since it hasn't pleased him to designate it in writing.8 But this too at another time. For even if all things were at hand right now, and you weren't burdened and I weren't worn out, the hour nevertheless sets a limit. Hold on to the point to which I've drawn your attention, so it won't be necessary to repeat it tomorrow.

The Spirit Must Reveal

Unable to proceed on his own, the preacher asks the Bridegroom to reveal the meaning through his Spirit, closing with a doxology.

This is what presses on me, this is what I hold in my hands: to teach, namely, why the Bridegroom's name is compared to oil, and what concerns these names. And since I'm unable to say anything on my own, the discourse is left unspoken, so that the Bridegroom himself may reveal it to us through his Spirit — Jesus Christ our Lord, to whom be honor and glory forever and ever. Amen.

Read the original Latin

Notus in Iudaea Deus, in Israel magnum nomen eius. Populus gentium qui ambulabat in tenebris vidit lucem magnam, quae erat in Iudaea, et in Israel, voluitque accedere et illuminari, ut qui aliquando non populus, nunc populus esset; lapisque unus angularis ambos in se parietes venientes e diverso reciperet, et esset de caetero in pace locus eius. Porro fiduciam dabat invitantis vox quae iam sonuerat: Laetamini, gentes, cum plebe eius . Ergo accedere voluit; sed vetuit Synagoga, immundam asserens Ecclesiam de gentibus et indignam, idololatriae faecem et ignorantiae caecitatem improperans, et dicebat: Tu enim quo merito? Noli me tangere. Cur inquit? An Iudaeorum Deus tantum? nonne et gentium?

Et si mihi certe meritum deest, sed non illi miseratio. Nunquid solummodo iustus est? Est et misericors. Domine, veniant mihi miserationes tuae et vivam; et rursum: Misericordiae tuae multae, Domine; secundum iudicium tuum vivifica me; quod nimirum temperatum, misericordia est. Quid faciet iustus et misericors Dominus, altera gloriante in lege, et applaudente iustitiam sibi, nec indigente misericordia, sed despiciente ipsam quae indiget; altera e regione propria cognoscente delicta, confidente indignitatem, renuente iudicium, flagitante misericordiam? quid, inquam, faciet iudex, et ille iudex, cui et iudicare, et misereri sic utrumque familiare est, ut neutrum altero familiarius? Quid sane possit convenientius, quam ut pro suo quaeque accipiat voto, iudicium illa, ista misericordiam? Iudaeus iudicium quaerit, et habeat; gentes autem super misericordia honorent Deum.

Et est iudicium, ut qui contemnunt Dei misericordem iustitiam, et suam volunt constituere (quae profecto non iustificat, sed accusat), eidem suae iustitiae relinquantur, opprimendi magis quam iustificandi.

Est quippe ex lege, quae neminem unquam duxit ad perfectum; est iugum, quod neque ipsi, neque patres eorum unquam portare potuerunt. Sed Synagoga fortis est, non curat onus leve nec iugum suave. Sana est, non est ei opus medicus, nec unctio Spiritus. Confidit in lege, liberet eam si potest. Non autem data est lex quae possit vivificare, iusuper et occidit: Littera enim occidit. Propterea, inquit, dico vobis: Moriemini in peccatis vestris. Hoc ergo iudicium, o Synagoga, quod flagitas errori tuo. Caeca et contentiosa desereris, donec plenitudo gentium (quas superba spernis, et invida repellis) introeat, et agnoscat etiam ipsa ipsum qui notus est in Iudaea Deus, quodque est in Israel magnum nomen eius.

Hoc quippe in iudicium venit Iesus in hunc mundum; ut qui non vident, videant; et qui vident, caeci fiant. Ex parte tamen; quia non repellet Dominus plebem suam, ex toto servans sibi ad semen apostolos et multitudinem credentium, quorum erat cor unum et anima una. Sed nec repellet in finem, reliquias salvaturus. Iterum enim suscipiet Israel puerum suum; et recordabitur misericordiae suae, ut ne ibi quidem iudicium deserat comes misericordia, ubi nullum ipsa reperit locum. Alioquin si pro meritis recepisset; iudicium profecto sine misericordia ei qui non facit misericordiam. Habet quippe Iudaea oleum multum divinae notitiae, idque in se tanquam in vase clausum avara retinet. Peto, et non miseretur, nec commodat. Sola Dei cultum, sola notitiam, sola vult possidere magnum nomen eius; nec zelat sibi, sed invidet mihi.

Ergo tu, Domine, iudica iudicium meum, et nomen tuum magnum magnificetur adhuc, et oleum quod multum est, multiplicetur magis. Crescat, ebulliat, effundatur, derivetur et in gentes, et sentiat omnis caro salutare Dei. Quo pacto ut vult Iudaeus ingratus, tota in barba Aaron remaneat unctio salutaris? Non barbae, sed capitis est. Caput autem non barbae solius, sed et totius est corporis. Capiat sane prima, non sola. Refundat et inferioribus membris quod accepit ipsa desuper. Descendat, descendat et in ubera Ecclesiae supernus liquor (avida quippe nimis hunc sibi exprimere de barba non despicit); perfusaque rore gratiae, ut se non ingratam probet, dicat: Oleum effusum nomen tuum.

Sed exuberet, quaeso, adhuc et perveniat usque in oram vestimenti, in me utique omnium novissimo atque indignissimo, de vestimento tamen. Nam et ego illud mihi de maternis uberibus, tanquam parvulus in Christo, iure profecto pietatis efflagito. Quod si murmuret homo, cui de bonitate oculus nequam est; Domine, responde pro me, de vultur tuo iudicium meum prodeat, et non de supercilio Israel. Imo responde pro te, et dic calumniatori: Tibi quippe calumniatur, quod tribuas gratis; dic proinde illi: Volo et huic novissimo dare similiter. Displicet Pharisaeo. Quid mussitas? Ius meum, voluntas est iudicis. Quid iustius ad meritum, quid ad praemium ditius?

An non licet ei quod vult facere? Mihi quidem misericordia, sed tibi minime iniuria fit. Tolle quod tuum est, et vade. Si decreverit salvare et me, quid tu perdis?

Exaggera quantumvis merita, et extolle sudores: melior est misericordia Domini super vitas. Fateor, non sustinui pondus diei et aestus; sed iugum suave et onus leve pro beneplacito patrisfamilias porto. Opus meum vix unius est horae; et si plus, prae amore non sentio. Iudaeus proprias exercitet vires; mihi probare libet, quae sit voluntas Domini bona, et beneplacens, et perfecta. Ex ea sane operis ac temporis damna mihi resarcio. Ille pacto conventionis, ego placito voluntatis innitor; credo, et non ad insipientiam mihi: nam vita in voluntate eius. Illa mihi reconciliat Patrem, illa haereditatem restituit, etiam cumulatiori gratia; symphoniae, et cantus, et epularum, ac totius exsultantis familiae celeberrima gaudia suscitat mihi. Si indignatur frater meus senior ille, qui haedum comedere mavult cum amicis suis foris, quam mecum in paterna domo vitulum saginatum, respondebitur illi: Epulari et gaudere oportet, quia hic filius meus mortuus fuerat, et revixit; perierat, et inventus est.

Adhuc Synagoga foris epulatur cum amicis suis daemonibus, quibus satis placet, quod haedum peccati insipiens devorat transglutiens, atque quodam modo occultans, et reponens sibi illud in ventre socordiae et insipientiae suae, dum contemnens Dei iustitiam, et suam volens constituere, dicit se non habere peccatum, nec morte egere vituli saginati, mundam siquidem iustamque ex legis operibus se reputans. At vero Ecclesia, scisso velo occidentis litterae in morte Verbi crucifixi, audacter ad eius penetralia praeeunte spiritu libertatis irrumpit, agnoscitur, placet, sortitur aemulae locum, fit sponsa, fruitur praereptis amplexibus; et in calore spiritus Christo Domino, cui confricatur, inhaerens, stillante ac fundente undique suae oleum exsultationis, hoc illa prae participibus suis excipiens, ait: Oleum effusum nomen tuum. Quid mirum si ungitur, quae unctum amplectitur?

Ecclesia ergo recumbit intus, sed Ecclesia interim perfectorum. Spes tamen est et nobis. Excubemus pro foribus qui minus perfecti sumus, spe gaudentes. Sponsus et sponsa soli interim intus sint, mutuis secretisque fruantur amplexibus, nullo strepitu carnalium desideriorum, nullo corporeorum plantasmatum perturbante tumultu. Turba vero adolescentularum, quae absque huiusmodi inquietudinibus nondum esse possunt, foris exspectent; exspectentque secure, scientes ad se illud spectare quod legunt: Adducentur regi virgines post eam, proximae eius afferentur tibi. Et ut quaeque sciat cuius spiritus sit, virgines dico illas, quae ante Christo foederatae, quam foedatae mundi complexibus, ipsi firmiter perseverant, cui se tanto felicius quanto maturius devoverunt; proximas vero, quae pristinam suam deformitatem, in qua mundo huic quandoque conformes, mundi principibus, id est spiritibus spurcis, in omni carnali concupiscentia sese turpiter prostituerant, tandem aliquando erubescentes et exeuntes, in novi hominis formam, quanto serius tanto sincerius reformare festinant. Et hae et illae sane proficiant, non deficiant neque fatigentur, etsi necdum plene in se sentiunt, unde dicant et ipsae: Oleum effusum nomen tuum. Nec enim audent adolescentulae per se facere verba sponso.

Tamen si magistrae vestigiis pressius inhaerere student, effusi olei saltem odore delectabuntur, et incitabuntur etiam de odoris perceptione cupere et quaerere potiora.

Frequenter ego ipse, quod fateri non verecundor, maximeque in initio conversionis meae, corde durus et frigidus, et quaerens quem vellet diligere anima mea: nec enim adhuc diligere poterat quem nondum invenerat, aut certe minus quam vellet diligebat, et ob hoc quaerebat ut magis diligeret; quem nequaquam quaereret, nisi iam aliquatenus dilexisset. Cum ergo eum quaererem, in quo recalesceret atque requiesceret spiritus meus, utique torpens et languens; nec ulla de parte occurreret qui succurreret, per quem videlicet bruma rigens, quae sensus stringebat inter nos, dissolveretur, et vernalis illa suavitas ac spiritualis amoenitas reverteretur: tunc magis ac magis languebat, et taedebat, et dormitabat anima mea; prae taedio, tristis et pene desperans, et mussitans secum illud: A facie frigoris huius quis sustinebit? Cum subito forte ad affatum, vel etiam aspectum cuiuspiam spiritualis perfectique viri, interdum et ad solam defuncti seu absentis memoriam, flabat spiritus, et fluebant aquae; et erant mihi lacrymae illae panes die ac nocte. Quidnam istud, nisi odor exhalantis unctionis, qua erat ille perfusus? Non enim unctio, quae ad me nimirum nisi homine mediante non pertingebat. Et propter etsi gaudebam de munere, confundebar tamen et humiliabar, quod sola ad me tenuis exhalatio, et non pinguis aspersio pervenisset. Odoratu quippe delectatus, non tactu, indignum me proinde cognoscebam, cui per seipsum dulcesceret Deus. Et nunc idipsum si accidat, avidus quidem suscipio munus indultum, gratumque habeo; sed dolens doleo per meipsum non meruisse, atque, ut dicitur, de manu in manum minime accepisse, cum obnixe id peterem.

Pudet nimirum magis ad hominis, quam ad Dei moveri memoriam. Et tunc cum gemitu clamo: Quando veniam, et apparebo ante faciem Dei? Existimo et aliquos vestrum idem esse expertos, et experiri interdum adhuc. Qua in re quid sentiendum, nisi quod nostra aut superbia convincitur, aut humilitas custoditur, aut fraterna charitas nutritur, aut desiderium excitatur? Unus idemque cibus et aegrotis est medicina, et aegrotativis dieta: porro et debiles confortat, et delectat valentes. Unus idemque cibus et languorem sanat, et servat sanitatem; et corpus nutrit, et palato sapit.

Sed redeamus ad verba sponsae, et sic curemus audire quae ait, ut studeamus et sapere quod sapit. Sponsa, ut dixi, Ecclesia est. Ipsa est cui plus dimissum est, et quae plus diligit. Quod aemula improperat ei ad convicium, hoc sibi ipsa inflectit ad commodum. Inde mansuetior ad correptionem, inde patientior ad laborem; inde ardentior ad amorem, inde sagacior ad cautelam; inde humilior pro conscientia, inde acceptior pro verecundia; inde ad obediendum paratior, inde ad gratiarum actionem devotior ac sollicitior. Denique illa, ut dictum est, murmurante et memorante merita sua, et labores, et pondus diei et aestus, Ecclesia beneficium recolit dicens: Oleum effusum nomen tuum.

Hoc plane testimonium Israel ad confitendum nomini Domini; non tamen Israel secundum carnem, sed eius qui secundum spiritum est. Nam hoc ille quo pacto dicat? Non quod non habeat oleum, sed non habet effusum. Habet, sed reconditum; habet in codicibus, sed non in cordibus. Foris haeret in littera; contrectat manibus vas plenum, sed et clausum nec aperit ut ungatur. Intus, intus est unctio spiritus; aperi et ungere, et iam non eris domus exasperans. Quid facit oleum in vasis, si non sentias et in membris? Quid tibi prodest pium Salvatoris nomen lectitare in libris, nec habere pietatem in moribus?

Oleum est; effunde, et senties virtutem eius, quae triplex est. Sed Iudaeus ista fastidit; vos, audite. Volo dicere cur nomen sponsi oleo comparetur, quod nondum dixeram. Et tres huius rei occurrunt causae. At quoniam pluribus vocabulis appellatur, eo quod nullum quo proprie dicatur invenitur (ineffabilis quippe est); prius nobis invocandus est Spiritus sanctus, ut de multis unum, quod vult hoc loco intelligi (quoniam scripto designare non placuit), per se nobis aperire dignetur. Sed hoc quoque alias. Nam etsi in promptu nunc essent omnia, et neque vos onerati, nec ego fatigatus essem, hora tamen finem indicit. Tenete in quo attentos vos reddidi, ut non sit cras necesse repetere.

Hoc incumbit, hoc in manibus est, docere scilicet, cur nomen sponsi oleo comparetur; et quod de nominibus. Et quoniam non possum ego a me dicere quidquam, indicta oratio est, ut nobis sponsus ipse revelet per Spiritum suum Iesus Christus Dominus noster, cui est honor et gloria in saecula saeculorum. Amen.

Scripture echoes

  1. ↩Ps.75.2 — We give thanks to you, O God; we give thanks, for your name is near. They tell of your wondrous deeds.
  2. ↩Isa.9.2;1Pet.2.6-1Pet.2.8 — The people walking in darkness have seen a great light; on those living in a land of deep shadow, light has shone. 1Pet.2.6 — For it stands written in Scripture: "See, I am laying in Zion a chosen, precious cornerstone, and the one who believes in him will not be put to shame." 1Pet.2.7 — So for you who believe, there is great worth. But for those who refuse to believe, the stone the builders rejected has become the cornerstone. 1Pet.2.8 — a stone of stumbling and a rock of offense. They stumble because they disobey the word, to which they were also appointed.
  3. ↩Deut.32.43 — Rejoice, O nations, with his people, for he will avenge the blood of his servants, and he will take vengeance on his adversaries, and he will make atonement for his land, his people.
  4. ↩John.20.17 — Jesus said to her, "Do not hold on to me, for I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, and my God and your God.'"
  5. ↩John.9.39 — And Jesus said, "For judgment I have come into this world, so that those who do not see may see, and those who see may become blind."
  6. ↩Acts.4.32 — Now the great number of those who believed were of one heart and soul, and not one of them claimed that any of their possessions was their own, but everything they had was held in common.
  7. ↩Isa.10.22;Rom.9.27 — For though your people, Israel, are like the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness. Rom.9.27 — Isaiah cries out concerning Israel: "Though the number of the sons of Israel be as the sand of the sea, only the remnant will be saved;"
  8. ↩Hos.11.1 — When Israel was a child, I loved him, and out of Egypt I called my son.
  9. ↩Jas.2.13 — For judgment is without mercy to one who has shown no mercy; but mercy triumphs over judgment.
  10. ↩Isa.40.5 — And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken.
  11. ↩Ps.132.2 — what he swore to the LORD, what he vowed to the Mighty One of Jacob
  12. ↩1Cor.12.12-1Cor.12.27 — For just as the body is one and has many members, and all the members of the body, though many, are one body, so also is Christ. 1Cor.12.13 — For in one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and we were all made to drink of one Spirit. 1Cor.12.14 — For the body is not one member, but many. 1Cor.12.15 — If the foot should say, 'Because I am not a hand, I do not belong to the body,' it is not for that reason any less a part of the body. 1Cor.12.16 — And if the ear should say, 'Because I am not an eye, I do not belong to the body,' it is not for that reason any less a part of the body. 1Cor.12.17 — If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? 1Cor.12.18 — But now God has placed each one of the members in the body just as he desired. 1Cor.12.19 — If they were all one member, where would the body be? 1Cor.12.20 — Now there are many parts, but one body. 1Cor.12.21 — The eye cannot say to the hand, "I have no need of you," nor again the head to the feet, "I have no need of you." 1Cor.12.22 — On the contrary, the parts of the body that seem to be weaker are in fact indispensable. 1Cor.12.23 — and the parts of the body that we consider less honorable, we clothe with greater honor; and our unpresentable parts receive greater propriety, 1Cor.12.24 — but our presentable parts have no such need. Rather, God has composed the body, giving greater honor to the part that lacked it, 1Cor.12.25 — so that there may be no division in the body, but that the members may have the same care for one another. 1Cor.12.26 — And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it. 1Cor.12.27 — Now you are the body of Christ, and individually members of it.
  13. ↩Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
  14. ↩Matt.9.20-Matt.9.21 — And behold, a woman who had been bleeding for twelve years came up behind him and touched the hem of his garment. Matt.9.21 — For she said to herself, "If only I touch his garment, I will be made well."
  15. ↩1Cor.3.1 — And I, brothers, was not able to speak to you as spiritual people, but as fleshly, as infants in Christ.
  16. ↩Matt.20.14-Matt.20.15 — Take what is yours and go. But I want to give to this last one the same as I give to you. Matt.20.15 — Or is it not lawful for me to do what I wish with what is mine? Or is your eye evil because I am good?
  17. ↩Luke.15.2 — And the Pharisees and the scribes were grumbling, saying, "This one welcomes sinners and eats with them."
  18. ↩Matt.20.15 — Or is it not lawful for me to do what I wish with what is mine? Or is your eye evil because I am good?
  19. ↩Luke.15.11-Luke.15.32 — And he said, "A certain man had two sons." Luke.15.12 — And the younger of them said to his father, 'Father, give me the share of the estate that falls to me.' And he divided his livelihood between them. Luke.15.13 — And not many days later, the younger son, having gathered everything together, departed to a distant country, and there he squandered his property by living recklessly. Luke.15.14 — And after he had spent everything, a severe famine struck that region, and he began to be in want. Luke.15.15 — And he went and attached himself to one of the citizens of that country, and he sent him to his fields to feed pigs. Luke.15.16 — He longed to fill his stomach with the pods that the pigs were eating, and no one gave him anything. Luke.15.17 — But when he came to himself, he said, 'How many of my father's hired workers have bread enough to spare, and here I am perishing of hunger!' Luke.15.18 — I will get up and go to my father, and I will say to him, 'Father, I have sinned against heaven and before you.' Luke.15.19 — I am no longer worthy to be called your son. Make me as one of your hired servants. Luke.15.20 — And he got up and went to his own father. But while he was still a long way off, his father saw him and was moved with compassion, and ran and fell on his neck and kissed him. Luke.15.21 — And the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' Luke.15.22 — But the father said to his servants, 'Quickly, bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet.' Luke.15.23 — And bring the fattened calf, kill it, and let us eat and celebrate. Luke.15.24 — because this son of mine was dead and has come back to life; he was lost and has been found. And they began to celebrate. Luke.15.25 — Now his older son was in the field; and as he came and drew near to the house, he heard music and dancing. Luke.15.26 — And he called one of the servants and asked him what these things might be. Luke.15.27 — But he said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' Luke.15.28 — But he was angry and refused to go in. So his father came out and pleaded with him. Luke.15.29 — But he answered his father, 'Look, all these years I have served you, and I never disobeyed your command, yet you never gave me even a young goat so that I could celebrate with my friends.' Luke.15.30 — but when this son of yours who has devoured your livelihood with prostitutes came, you killed the fattened calf for him Luke.15.31 — And he said to him, 'Son, you are always with me, and all that is mine is yours.' Luke.15.32 — But we had to celebrate and be glad, for this brother of yours was dead and has come to life; he was lost and has been found.
  20. ↩Luke.15.29 — But he answered his father, 'Look, all these years I have served you, and I never disobeyed your command, yet you never gave me even a young goat so that I could celebrate with my friends.'
  21. ↩Song.1.3 — The fragrance of your oils is good; your name is poured oil; therefore young women love you.
  22. ↩2Cor.3.6 — who also has made us sufficient as ministers of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
  23. ↩Song.1.3 — The fragrance of your oils is good; your name is poured oil; therefore young women love you.
  24. ↩Song.1.3 — The fragrance of your oils is good; your name is poured oil; therefore young women love you.
  25. ↩Ps.79.4 — We have become a reproach to our neighbors, a scorn and derision to those around us.
  26. ↩Ps.79.5 — How long, O LORD? Will you be angry forever? Will your jealousy burn like fire?
  27. ↩Song.1.3 — The fragrance of your oils is good; your name is poured oil; therefore young women love you.
  28. ↩Rom.9.6 — But it is not as though the word of God has failed. For not all who are descended from Israel are truly Israel.

Notes

  1. 1 ↩'ad semen apostolos' is compressed: 'as a seed for the apostles' or 'as the seed, [namely] the apostles.' The rendering takes the apostles and believers as the preserved remnant that functions as seed for the future.
  2. 2 ↩'comes misericordia' is personified: mercy as the companion of judgment. The rendering preserves this personification.
  3. 3 ↩'Alioquin' functions as a conditional connective ('otherwise / or else'). The counterfactual subjunctive 'recepisset' confirms a hypothetical contrary-to-fact condition.
  4. 4 ↩'sola' is neuter plural substantive, object of 'possidere': 'she wants to possess [these things] alone, solely.' The triple 'sola' is rendered as 'alone' modifying possession, not the subject.
  5. 5 ↩Quoted line echoes Song of Songs / Psalm 45 imagery ('The queen stands at your right hand'); final resolution of source pending.
  6. 6 ↩'foederatae' (betrothed) and 'foedatae' (defiled/fouled) form a deliberate wordplay contrasting consecration to Christ with defilement by the world.
  7. 7 ↩'Oleum effusum nomen tuum' is Song of Songs 1:3 (Vulgate); quoted scripture span preserved.
  8. 8 ↩The parenthetical '(ineffabilis quippe est)' interrupts the clause flow; rendered with em-dashes-equivalent commas to keep the sentence readable while preserving the aside about the divine name's ineffability.

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