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Chapter 22SermC.1.22

Sermo 22

The Fragrance That Sets the Soul Running

The preacher marvels at the surpassing fragrance of the Bridegroom's ointments, which rouses not only the bride but all who draw near, and he confesses the mystery of their varied sweetness.

If, then, the bride's ointments turned out to be as precious and magnificent as you heard when they were being prepared, what must the bridegroom's be like? And even if we can't explain them as they deserve, just as they are, there's no doubt that their power and grace are more excellent and more effective — the fragrance alone rouses not only the young women but the bride herself to run. For if you notice, she hasn't dared to promise anything like this about her own ointments. And yet she boasts that hers are the best; still, she doesn't say it because she had run, or would run, in them — what she promises, she promises solely on the strength of their fragrance alone. What if she perceived the anointing itself poured out within her, whose fragrance, so delicate, gladdens and moves her so deeply that she runs? It would be a wonder if she didn't also fly. But someone says: Stop praising them now; once you begin to set them forth, it will be clear what they are — enough said. No. I'm not promising that at all. Whether the very things being suggested to my mind are what needs to be said, believe me, I still confess that I don't know. I think the Bridegroom has various kinds of spices and ointments, and not a few: some in which the Bride especially delights, as being closer and more intimate; others that reach even to the young women; and still others that extend even to those far off and strangers, so that there's no one who can hide from its warmth. But though the Lord is sweet to all, he's sweetest to his own household; and the more closely anyone draws near to him through the merits of their life and purity of mind, the more I believe they perceive the fragrance of fresher spices and a sweeter ointment.

The Sealed Fountain and the Shared Waters

The preacher humbly acknowledges the enclosed garden of intimate contemplation, while describing how the waters of Scripture flow outward to serve the daily needs of all.

Besides, in matters like these, understanding grasps nothing beyond what experience reaches. For my part, I wouldn't rashly claim the bride's privileged place for myself. The bridegroom knows with what delights of the Spirit he should cherish the beloved, with what inspirations he should singularly refresh her senses, and with what fragrances he should soothe them. Let your own fountain be yours alone, from which no stranger shares with you, nor any unworthy person drinks; for it is an enclosed garden, a sealed fountain.✦ But from there the waters are channeled out into the streets. I confess that I have these waters ready at hand, yet only so long as no one is troublesome or ungrateful toward me, if I draw from the public supply and offer it to drink. For that I might commend my ministry briefly in this area, it is truly a task of no little weariness and daily labor — going out, drawing from the clear streams of the Scriptures, and serving the needs of individuals from them — so that without their own effort each of you might have spiritual waters ready at hand for every work: for example, for washing, for drinking, for cooking food. The divine word is assuredly the salutary water of wisdom, not only giving drink but also washing clean, as the Lord says: And you are clean because of the word I have spoken to you.✦ But the divine word also cooks the raw thoughts of the flesh with the kindling fire of the Holy Spirit, and turns them into spiritual senses and food for the mind, so that you say: "My heart grew hot within me, and in my meditation a fire will burn."✦

Longing to Be Free for the Bridegroom

The preacher longs for all to prophesy and to be teachable before God, so that he might be free to contemplate the Bridegroom in both his divine majesty and his humble human form.

Those who are truly able to grasp higher things through their own purer minds, rather than having them brought forth through us—I not only don't forbid, I genuinely rejoice, as long as they'll let us serve simpler things to simpler people. Who will grant me that everyone may prophesy? If only it weren't necessary for me to be occupied with these things! If only either this burden fell to someone else, or at least—which I'd prefer—none of you needed it, and you were all teachable before God, so that I could be free and see that the Bridegroom is God! But now—whom for the moment I least of all, I don't say gaze upon, but not even inquire into without tears—the king sitting in his beauty above the cherubim, sitting on a high and exalted throne, in that form in which he was begotten equal to the Father before the morning star, in the splendors of the saints, in which the angels always long to behold him, God with God—him at least, I say, as man, a man speaks to men, in that form in which, to make himself known through his own excessive condescension and love, made lower than the angels, he placed his dwelling in the sun, and he himself, like a bridegroom coming forth from his chamber. I speak of one more gentle than lofty, anointed, not high—such as the Spirit of the Lord anointed and sent to preach good news to the poor, to heal the brokenhearted, to proclaim pardon to captives and opening to those who are shut in, to proclaim the acceptable year to the Lord.

The Four Streams of the Sealed Fountain

The preacher sets forth the common teaching: Christ the sealed fountain pours himself out as four streams—wisdom, justice, sanctification, and redemption—whose fragrance draws the whole Church to run toward him.

So, while leaving to each person whatever higher or more subtle insight into the Bridegroom's ointments may have been granted as a special gift to perceive and experience, I set out for common use what I myself received as common teaching. For he himself is the fountain of life, the sealed fountain, bursting forth from within the enclosed garden through Paul's mouth as his own channel — truly that wisdom which, in the words of blessed Job, is drawn from hidden things — and he poured himself out into four streams and channeled them into the streets, where he assigns and grants to us the one made by God: wisdom, justice, sanctification, and redemption.✦✦ From these four streams, then — as if from most precious ointments (for nothing prevents both meanings, water and anointing, from being understood: water, because they cleanse; anointing, because they are fragrant) — from these four streams, I say, as from most precious ointments composed of heavenly spices upon the mountains of aromatics, so great a sweetness of fragrance has filled the nostrils of the Church that, aroused at once from the four quarters of the world by that sweetness, she hastened toward the heavenly Bridegroom, like that queen of the south hastening from the ends of the earth to hear the wisdom of Solomon — indeed, drawn by the fragrance of his renown.✦

When the Word Became Fragrance for Us

The Church could not run until the eternal Word became flesh; what was wisdom, justice, sanctification, and redemption for the angels was made the same for us through the Incarnation.

Truly, the Church could not run ahead in the fragrance of its Solomon until he who from eternity was wisdom from the Father became for it, in time, wisdom from the Father, so that it could perceive his fragrance. So justice, so sanctification, and so also redemption became for it, in order that it too might run in the fragrance of these, since all these things equally were in him before all else. For in the beginning was the Word, yet only then did the shepherds come hastening to see him, when it was announced that it had been done. And then they say to one another: Let us go over to Bethlehem, and let us see this word which has been done, which the Lord has done, and has shown us. And it follows, because they came hastening. Before, they did not stir, while the Word was only with God. But when the Word which was became made, when the Lord did and showed this, then they came hastening, then they ran. Just as therefore in the beginning was the Word, but the Word was with God, yet it was made so that it might begin to be also among men: so likewise in the beginning wisdom was, justice was, sanctification and redemption were, but for angels; in order that it might be also for men, the Father made him all these things, and made what the Father did. So the one who was made wisdom for us from God, he says — He doesn't simply say 'who was made wisdom,' but 'who was made wisdom for us,' because what was wisdom for the angels was also made wisdom for us.

Redemption for Angels and for Us

The preacher answers the puzzle of angelic redemption: Christ redeemed fallen humanity and preserved the standing angels, so that what was for the angels has become for us as well.

But you say, how was there redemption for the angels? I don't see it. For the authority of the Scriptures nowhere seems to agree that they were ever held captive by sin or liable to death, so as to need redemption — except only for those who, falling through an irremediable fall into pride, thereafter do not deserve to be redeemed. If, then, the angels were never redeemed — some certainly not needing it, others not deserving it; some because they never fell, and the others because they are irrevocable — in what way do you say that the Lord Jesus Christ was redemption to them? Listen briefly. He who created fallen man gave to the standing angel that he might not fall, thus rescuing the one from captivity just as He defended the other from captivity. And by this reasoning there was equally redemption to each, freeing the one and preserving the other. It is clear, therefore, that to the holy angels the Lord Christ was redemption, as He was justice, as He was wisdom, as He was sanctification; and nevertheless these four were made on account of men, who can perceive the invisible things of God only through the things that have been made, once they are understood. So, therefore, everything that was for the angels has become for us.

The Fourfold Anointing of Christ for Sinners

The preacher unfolds the four gifts as Christ's earthly ministry: wisdom in preaching, justice in forgiveness, sanctification in his shared life, and redemption in his passion, poured out abundantly through his five wounds.

What? Wisdom, righteousness, sanctification, and redemption.✦ Wisdom in his preaching, righteousness in the forgiveness of sinners, sanctification in the way of life he shared with sinners, redemption in the passion he endured for sinners. So when was it that he was made these things by God? The Church caught the scent then, and ran. Look now in four ways at the anointing, look at the boundless and incomparable sweetness of the one whom the Father anointed with the oil of gladness beyond his companions. You were sitting, O humankind, in deep darkness and the shadow of death because of ignorance of the truth; you were sitting bound in chains of sin. He came down to you in prison, not to torment you but to rescue you from the power of darkness. First, as teacher of truth, he drove away the shadow of your ignorance with the light of his wisdom. Then through justice, which comes from faith, he loosens the ropes of sins, freely justifying the sinner. By this twofold gift he fulfilled that word of holy David: The Lord loosens those in chains, the Lord gives sight to the blind. He also added holiness, living among sinners, and so giving a pattern of life, as a way by which you might return home. At last, to the height of devotion he gave over his soul to death, and from his own side brought forth the price of atonement, by which he might appease the Father; through this he clearly drew to himself that verse: With the Lord there is mercy, and with him abundant redemption. It's thoroughly abundant — not a drop, but a wave of blood poured out abundantly through the five parts of the body.

The Boundless Mercy That Draws All Runners

The preacher exclaims over Christ's inexhaustible mercy—freeing the bound, forgiving faults, and winning the reward by his death—and declares that the fragrance of life has gone out into all the earth.

What did he have to do for you that he didn't do? He gave sight to the blind, set the bound captive free, brought back the one who had gone astray, and reconciled the guilty. Who wouldn't run after him with joy and eagerness — he who frees you from error and overlooks your faults, who then by a holy life lays up merit for you, and by dying wins the reward?1 What excuse does anyone have for not running toward the fragrance of these ointments, unless it's that the scent has barely reached them at all?2 But the fragrance of life has gone out into all the earth, because the earth is filled with the Lord's mercy, and his compassions are over all his works.✦✦3 So then, whoever doesn't perceive this life-giving fragrance spread everywhere, and for that reason doesn't run — either they're dead, or the stench of their own opinion stirs them to run, leading them to the experience of anointing and the prize of vision.45 It is the voice of those rejoicing, of all who have arrived: As we have heard, so we have seen in the city of the Lord of hosts.✦6 It is entirely because of the gentleness that is proclaimed in you that we run after you, Lord Jesus, hearing that you do not despise the poor, that you do not shrink from the sinner.

The Open Arms of Christ to Every Sinner

The preacher recounts how Christ did not shrink from the robber, the sinful woman, the tax collector, the adulteress, the denier, the persecutor, or even his crucifiers, and invites the soul to run in the fragrance of his wisdom, justice, holiness, and redemption.

You didn't turn away from the robber who confessed, from the sinful woman in tears, from the Canaanite woman who begged, from the woman caught in adultery, from the tax collector in his booth, from the tax collector who pleaded, from the disciple who denied you, from the persecutor of the disciples, or even from your own crucifiers.✦✦✦✦✦✦✦✦ It's the fragrance of these things that draws us forward. And we catch the fragrance of your wisdom from what we've heard: that if anyone needs wisdom, let them ask you for it, and you'll give it to them.✦ Indeed, they say that you give to all abundantly and do not reproach.✦ But the fragrance of your justice is scattered so powerfully everywhere that you're not only called just — you're called justice itself, the justice that justifies.✦ In short, you're as powerful at justifying as you are generous at forgiving. So anyone who is stricken with remorse for their sins and hungers and thirsts for righteousness should put their faith in you, who justify the ungodly — and once justified through faith alone, they'll have peace with God.✦✦ Your holiness, too, breathes out most sweetly and most richly — not only through the way you lived, but even through your conception.✦

Holiness and the Final Refuge of the Passion

The preacher contemplates Christ's sinless holiness and his drawing of all things to himself from the cross, declaring that when wisdom, justice, and holiness fall short, his suffering comes as the last refuge.

You haven't committed sin, and you haven't contracted it. Those who want to pursue holiness, which justifies from sins — and without it no one will see God — let them hear you crying out: Be holy, for I am holy.✦✦7 Let them consider your ways, and let them learn from you that you are just in all your ways and holy in all your works. Now the fragrance of redemption — how many does it set running!8 When you are lifted up from the earth, then you draw all things entirely to yourself.✦9 Your suffering: the last refuge, the singular remedy. When wisdom fails, when justice is not enough, when the merits of holiness give way, that suffering comes to the rescue.10 For who would presume on the sufficiency of their own wisdom, or justice, or holiness for their salvation?

Running in Weakness, Held by Grace

The preacher confesses that our sufficiency is not from ourselves but from God, and shows how the soul, when strength fails, takes the cup of salvation, seeks guidance, and pleads for mercy.

It's not that we are, I would say, sufficient in ourselves to think up anything as though it came from us — our sufficiency is from God.✦ So when my strength gives out, I'm not troubled and I don't lose trust. I know what I'll do: I'll receive the cup of salvation, and I'll call on the name of the Lord. Open my eyes, Lord, so that I may know what is pleasing in your presence at every moment — and I am wise. Do not hold against me the sins of my youth or my failures through ignorance — I am in the right.✦ Guide me, Lord, in your way — and I am holy. But unless your blood pleads for me, I am not saved. For all these reasons we run after you: forgive us, because we cry out after you.

Four Oils, Four Kinds of Runners

The preacher observes that not all run equally in every fragrance: some burn for wisdom, others are drawn by justice, others by holiness, and others by the passion, and he offers scriptural examples of each.

Nor do we all run equally in the fragrance of all the ointments: but you might see some burn more vehemently with zeal for wisdom, others be encouraged more toward penance by hope of indulgence, others be stirred more fully to the exercise of virtues and the conduct of life by the example of his way of living, and others be kindled more strongly to devotion of the passion by the memory of it. Do we think we can find examples of each kind individually? They ran in the fragrance of wisdom who had been sent by the Pharisees, when on their way back they said: Never has a man spoken like this; surely admiring his teaching, and confessing his wisdom.✦ In this very fragrance ran holy Nicodemus, who came to Jesus by night, in a great splendor of wisdom: for instructed and taught in many things, he departed.✦ But in the fragrance of justice ran Mary Magdalene, to whom many sins were forgiven, because she loved much.✦ Truly just and holy, and no longer a sinner, just as the Pharisee reproached her, not knowing that the justice or holiness of God is a gift, not a work of man; and because not only just, but also blessed, to whom the Lord will not impute sin.✦ Or had he forgotten how, by touching either his own or another's bodily leprosy, he had put it to flight, and had not contracted it?✦ So the just man, touched by a sinner, imparts justice and does not lose it; nor is he stained by the filth of sin, which he cleanses, but he defiles it.

Saints Who Ran in Every Fragrance

The preacher continues with the tax collector, Peter, David, Paul, the disciples, and the martyrs, showing how each ran in the fragrance of justice, sanctification, or the passion.

The tax collector ran too, and when he humbly begged for atonement for his own sins, he went back home justified — with Justice herself as his witness.✦ Peter ran — he who had fallen wept bitterly, so that he might wash away his fault and recover his righteousness.✦ David ran: acknowledging and confessing his guilt, he deserved to hear, 'And the Lord has taken away your sin.'✦ And Paul, too, in the fragrance of sanctification, testifies that he himself runs, since he boasts of being an imitator of Christ, saying to his disciples: 'Be imitators of me, as I am of Christ.'✦ And all who said, 'Look, we have left everything and followed you,' ran too.✦ Indeed, their longing to follow Christ is what led them to let go of everything. This statement urges everyone toward the same fragrance: 'Whoever says he remains in Christ ought to walk just as he walked.'✦ Now as for those who have run in the fragrance of passion — if you want to hear them, receive all the martyrs.

The Four Oils Set Apart

The preacher names the four oils—wisdom, justice, sanctification, and redemption—and declares that in Christ their fullness is beyond counting and beyond measure.

Look, you have four oils set apart: the first for wisdom, the second for justice, the third for sanctification, the fourth for redemption. Hold on to the names, receive the fruit; and don't go looking into the measure of its blending, or the number of the kinds of which it is composed. For these things can't easily be at hand for us in the bridegroom's oils, as they were in those higher ones belonging to the bride. In Christ, to be sure, the fullness of all things is beyond counting and beyond measure. For his wisdom has no number; and his justice is like the mountains of God, like the eternal mountains; and his holiness is singular, and his redemption beyond all telling.

Christ the True Virtue the World Cannot Find

The preacher shows that the four cardinal virtues are truly found only in Christ: prudence in his teaching, justice in his mercy, temperance in his life, and fortitude in his passion, and declares that laboring for virtues apart from him is useless.

And this needs to be said, because the wise of this age have argued so much about the four virtues — and to no avail, since they never truly grasped them at all, failing to know the one who was made wisdom for us by God: teaching prudence, and forgiving offenses through justice, and living with self-control as a pattern of temperance, and dying steadfastly as a pattern of patience. Perhaps someone says: The other points fit well enough, but sanctification seems less properly applied to temperance. To which the first reply is that the virtue in question is continence, which is temperance. Then, it is customary in the Scriptures to put sanctification in place of continence or purity. In fact, what were those so frequent sanctifications in the time of Moses, if not the purifications of people who were practicing abstinence from food, from drink, from sexual intercourse, and from things like these? But listen especially to the Apostle himself, how naturally he treats and uses sanctification in this sense. This is the will of God, he says — your sanctification: that each of you know how to in sanctification, and not in the passion of desire. And again: God has not called us into uncleanness, but into sanctification.✦✦ It's clear, then, that he uses sanctification in place of temperance. Now that I've brought what seemed somewhat obscure into the light, I'm returning to the point from which I digressed. What do you want with virtues, when you ignore Christ, the virtue of God?11 Where, I ask, is true prudence except in Christ's teaching? Where does true justice come from, if not from Christ's mercy? Where is true temperance, if not in Christ's life? Where is true fortitude, if not in Christ's passion? So only those who are steeped in his teaching are truly prudent; only those who have received pardon for sins from his mercy are truly just; only those who strive to imitate his life are truly temperate; only those who hold firmly to the examples of his patience in the face of adversity are truly strong.12 So it's useless for anyone to labor at acquiring virtues if he thinks they're to be hoped for from anywhere other than the Lord of virtues — whose teaching is the seedbed of prudence; whose mercy is the work of justice; whose life is the mirror of temperance; whose death is the sign of fortitude.1314

Glory to the Lord of Virtues

The sermon closes with a brief doxology of praise to Christ.

To him be honor and glory forever and ever. Amen.

Read the original Latin

Si ita pretiosa, ita magnifica sponsae unguenta inventa sunt, quemadmodum cum tractarentur audistis; sponsi qualia sunt? Et si digne ea nos, prout sunt, non sufficimus explicare; haud dubium tamen quin excellentior horum virtus et gratia efficacior sit, quorum solus non solum adolescentulas, sed ipsam quoque sponsam odor excitat ad currendum. Si enim advertis, nil tale de propriis unguentis ausa est polliceri. Et quidem illa optima esse gloriatur; sed non dicit tamen, quia in eis cucurrisset, aut curreret; quod in istorum solo odore promittit. Quid, si ipsam unctionem in se effusam sentiret, cuius ita tenui exhilarata fragrantia permovetur ut currat? Mirum si non et volaret. Sed dicit aliquis: Desine iam commendare; satis, cum ea coeperis assignare, apparebit quid sint. Non.

Minime ego istud polliceor. Sane an vel ipsa sint quae animo suggeruntur dicenda, crede mihi, adhuc nescire me fateor. Existimo enim sponsum varias aromatum atque unguentorum habere species, et non paucas: et alias quidem esse in quibus singulariter oblectatur sponsa, tanquam propinquior ac familiarior; alias vero quae usque ad adolescentulas perveniunt; alias quae pertingunt etiam ad longe positos et extraneos, ut non sit qui se abscondat a calore eius. Sed licet suavis Dominus universis, maxime tamen domesticis; et quanto quis ei familiarius pro vitae meritis ac mentis puritate appropiat, tanto eum arbitror recentiorum aromatum et unctionis suavioris sentire fragrantiam.

Porro in huiusmodi non capit intelligentia, nisi quantum experientia attingit. Ego vero haud temere mihi arrogarim sponsae praerogativam. Novit sponsus quibus deliciis spiritus foveat dilectam, quibus singulariter refocillet sensus eius inspirationibus, et mulceat odoramentis. Sit tibi fons proprius, in quo ei non communicet alienus, nec indignus bibat ex eo; est quippe hortus conclusus, fons signatus. Caeterum derivantur aquae inde in plateas. Eas me habere ad manum fateor, dum tamen nemo mihi molestus sit aut ingratus, si de publico haurio et propino. Nam ut paulisper ministerium meum in hac parte commendem, nonnullius profecto fatigationis est atque laboris, quotidie scilicet exire, et haurire etiam de manifestis rivulis Scripturarum, et ex eis singulorum necessitatibus inservire, ut absque suo labore quisque vestrum praesto habeat aquas spirituales ad omne opus; verbi gratia, ad lavandum, ad potandum, ad cibos coquendos. Est nimirum aqua sapientiae salutaris sermo divinus, non modo potans, sed et lavans, dicente Domino: Et vos mundi estis propter sermonem quem locutus sum vobis.

Sed et crudos carnis cogitatus igne Spiritus sancti accendente coquit divinum eloquium, ac vertit in sensus spirituales et cibos mentis, ita ut dicas: Concaluit cor meum intra me, et in meditatione mea exardescet ignis.

Qui mente sane puriori per se ipsos apprehendere sublimiora sufficiunt, quam per nos proferantur, non solum non prohibeo, sed et multum congratulor, dum et ipsi nos patiantur simpliciora simplicioribus ministrare. Quis dabit mihi ut omnes prophetent? Utinam mihi necesse non esset in his occupari! Utinam aut alteri cura incumberet ista, aut certe, quod mallem, nemo in vobis esset qui ea indigeret, essentque omnes docibiles Dei, et ego possem vacare et videre quoniam sponsus est Deus! Nunc vero quem minime interim, non dico intueri, sed ne inquirere quidem licet (quod sine lacrymis non loquor), regem in decore suo sedentem super cherubin, sedentem super solium excelsum et elevatum, in ea forma, qua aequalis Patri in splendoribus sanctorum ante luciferum genitus est, in qua et semper desiderant angeli eum prospicere, Deum apud Deum: ipsum saltem hominem homo hominibus loquor secundum eam formam, in qua, ut se manifestum nimia sua dignatione et dilectione praeberet, minoratus ab angelis in sole posuit tabernaculum suum et ipse tanquam sponsus procedens de thalamo suo. Suavem magis quam sublimem, et unctum, non altum loquor, qualem denique Spiritus Domini unxit, et misit evangelizare pauperibus, mederi contritis corde, praedicare captivis indulgentiam, et clausis apertionem, praedicare annum placabilem Domino.

Salvo igitur cuique, quod forte sublimius subtiliusque de Sponsi unguentis speciali munere sentire sibi et experiri donatum est, ego quod de communi accepi, profero in commune. Ipse siquidem fons vitae, ipse fons signatus, de intra hortum conclusum erumpens, per os Pauli fistulam suam, tanquam vere illa sapientia, quae iuxta beati Iob sententiam trahitur de occultis, in quatuor sese rivos diffudit, et derivavit in plateas, ubi videlicet et assignat nobis eum factum a Deo sapientiam, et iustitiam, et sanctificationem, et redemptionem. Ex his utique quatuor rivis, tanquam pretiosissimis unguentis: nil enim obstat utrumque intelligi, et aquam, et unctionem; aquam, quia mundant; unctionem, quia fragrant: ex his, inquam, quatuor praemissis, tanquam unguentis pretiosissimis, super montes aromatum de coelestibus speciebus confectis, tanta Ecclesiae nares odoris suavitas replevit, ut mox a quatuor mundi partibus excitata illa dulcedine, supernum properaret ad sponsum, tanquam vere illa regina austri festinans a finibus terrae audire sapientiam Salomonis, opinionis siquidem odore provocata.

Sane et Ecclesia non ante currere valuit in odore sui Salomonis, quousque is qui ab aeterno ex Patre sapientia erat, factus est ei in tempore a Patre sapientia, quo ipsius odorem percipere posset. Sic iustitia, sic sanctificatio, sic et redemptio nihilominus ei factus est, ut horum quoque in odore currere posset, cum haec aeque omnia in se ante omnia esset. Nam et in principio quidem erat Verbum; sed tunc demum ad videndum ipsum pastores venerunt festinantes, cum nuntiatum est factum. Denique et loquuntur ad invicem: Transeamus usque Bethlehem, et videamus hoc verbum quod factum est, quod fecit Dominus, et ostendit nobis. Et sequitur, quia venerunt festinantes. Prius non se movebant, dum Verbum erat tantum apud Deum. At ubi Verbum, quod erat, factum est, ubi hoc Dominus fecit et ostendit; tunc venerunt festinantes, tunc cucurrerunt. Quomodo ergo in principio erat Verbum, sed Verbum erat apud Deum, factum est autem quatenus esse inciperet et apud homines: sic nihilominus in principio sapientia erat, erat iustitia, erat sanctificatio et redemptio, sed angelis; ut esset et hominibus, fecit eum haec omnia Pater, et fecit quod Pater.

Denique qui factus est, inquit, nobis sapientia a Deo. Non ait simpliciter, qui factus est sapientia; sed, qui factus est nobis sapientia: quoniam quod erat angelis, factus est et nobis.

At angelis, inquis, quomodo redemptio fuerit, non video. Nec enim auctoritas Scripturarum uspiam assentire videtur, eos aliquando aut peccato exstitisse captivos, aut morti obnoxios, ut necessariam haberent redemptionem, exceptis duntaxat illis qui, superbiae lapsu irremediabili corruentes, redimi deinceps non merentur. Si itaque angeli nunquam redempti sunt, alii utique non egentes, alii non promerentes; alii quidem, quia nec lapsi sunt; hi autem, quia irrevocabiles sunt, quo pacto tu dicis Dominum Iesum Christum eis fuisse redemptionem? Audi breviter. Qui crexit hominem lapsum, dedit stanti angelo ne laberetur, sic illum de captivitate eruens, sicut hunc a captivitate defendens. Et hac ratione fuit aeque utrique redemptio, solvens illum, et servans istum. Liquet ergo sanctis angelis Dominum Christum fuisse redemptionem, sicut iustitiam, sicut sapientiam, sicut sanctificationem: et nihilominus tamen haec ipsa quatuor esse factum propter homines, qui invisibilia Dei nonnisi per ea quae facta sunt, intellecta conspicere possunt. Sic ergo omne quod erat angelis, factus est nobis.

Quid? Sapientia, iustitia, sanctificatio, redemptio. Sapientia in praedicatione, iustitia in absolutione peccatorum, sanctificatio in conversatione, quam habuit cum peccatoribus; redemptio in passione, quam sustinuit pro peccatoribus. Ubi ergo haec a Deo factus est; tunc Ecclesia odorem sensit, tunc cucurrit.

Vide iam quadrifariam unctionem, vide affluentissimam atque inaestimabilem suavitatem eius, quem unxit Pater oleo laetitiae prae consortibus suis. Sedebas, o homo, in tenebrosis et umbra mortis per ignorantiam veritatis; sedebas vinctus catenis delictorum. Descendit ad te in carcerem, non ut torqueret, sed ut erueret de potestate tenebrarum. Et primo quidem veritatis doctor depulit umbram ignorantiae tuae luce sapientiae suae. Per iustitiam deinde, quae ex fide est, solvit funes peccatorum, gratis iustificans peccatorem. Quo gemino beneficio implevit sermonem illum sancti David: Dominus solvit compeditos, Dominus illuminat caecos. Addidit quoque sancte inter peccatores vivere, et sic tradere formam vitae, tanquam viae, qua redires ad patriam. Ad cumulum postremo pietatis tradidit in mortem animam suam, et de proprio latere protulit pretium satisfactionis, quo placaret Patrem; per quod illum plane ad se versiculum traxit: Apud Dominum misericordia, et copiosa apud eum redemptio.

Prorsus copiosa; quia non gutta, sed unda sanguinis largiter per quinque partes corporis emanavit.

Quid tibi debuit facere, et non fecit? Illuminavit caecum, solvit vinctum, reduxit erroneum, reconciliavit reum. Quis non post illum libenter atque alacriter currat, qui et ab errore liberat, et errata dissimulat; qui deinde merita vivendo tradit, praemia moriendo conquirit? Quam excusationem habet qui in odore horum unguentorum non currit, nisi ad quem forte odor minime pervenit? Sed enim in omnem terram exivit odor vitae; quoniam misericordia Domini plena est terra, et miserationes eius super omnia opera eius. Ergo qui vitalem hanc sparsam ubique fragrantiam non sentit, et ob hoc non currit, aut mortuus est, aut putidus opinionis odor, excitat ad currendum, perducit ad unctionis experimentum, ad bravium visionis. Vox una laetantium, omnium pervenientium: Sicut audivimus, sic vidimus in civitate Domini virtutum. Omnino propter mansuetudinem, quae in te praedicatur, currimus post te, Domine Iesu, audientes quod non spernas pauperem, peccatorem non horreas.

Non horruisti confitentem latronem, non lacrymantem peccatricem, non Chananaeam supplicantem, non deprehensam in adulterio, non sedentem in telonio, non supplicantem publicanum, non negantem discipulum, non persecutorem discipulorum, non ipsos crucifixores tuos. In odore horum currimus. Porro sapientiae tuae odorem ex eo percipimus quod audivimus quia si quis indiget sapientia, postulet eam a te, et dabis ei. Aiunt siquidem quod des omnibus affluenter, et non improperes. At vero iustitiae tuae tanta ubique fragrantia spargitur, ut non solum iustus, sed etiam ipsa dicaris iustitia, et iustitia iustificans. Tam validus denique es ad iustificandum, quam multus ad ignoscendum. Quamobrem quisquis pro peccatis compunctus esurit et sitit iustitiam, credat in te qui iustificas impium, et solam iustificatus per fidem, pacem habebit ad Deum. Sanctitatem quoque suavissime et copiosissime tua redolet non solum conversatio, sed et conceptio.

Peccatum siquidem non commisisti, nec contraxisti. Qui ergo iustificat a peccatis sectari desiderant deliberantque sanctimoniam, sine qua nemo videbit Deum; audiant te clamantem: Sancti estote, quoniam ego sanctus sum. Considerent vias tuas, et discant a te quia iustus sis in omnibus viis tuis, et sanctus in omnibus operibus tuis. Iam redemptionis odor quantos currere facit? Cum exaltaris a terra, tunc prorsus omnia trahis ad te ipsum. Passio tua ultimum refugium, singulare remedium. Deficiente sapientia, iustitia non sufficiente, sanctitatis succumbentibus meritis, illa succurrit. Quis enim de sua vel sapientia, vel iustitia, vel sanctitate praesumat sufficientiam sibi ad salutem?

Non quod sufficientes, inquit, simus cogitare aliquid a nobis tanquam ex nobis, sed sufficientia nostra ex Deo est. Itaque cum defecerit virtus mea, non conturbor, non diffido. Scio quid faciam: calicem salutaris accipiam, et nomen Domini invocabo. Illumina oculos meos, Domine, ut sciam quid acceptum sit coram te omni tempore, et sapiens sum. Delicta iuventutis meae, et ignorantias meas ne memineris, et iustus sum. Deduc me, Domine, in via tua, et sanctus sum. Verumtamen nisi interpellet sanguis tuus pro me, salvus non sum. Pro his omnibus currimus post te: dimitte nos, quia clamamus post te.

Nec currimus aequaliter omnes in odore omnium unguentorum: sed videas alios vehementius studiis flagrare sapientiae, alios magis ad poenitentiam spe indulgentiae animari, alios amplius ad virtutum exercitium vitae et conversationis eius provocari exemplo, alios ad pietatem passionis memoria plus accendi. Putamus nos de singulis posse reperire exempla? Currebant in odore sapientiae, qui missi fuerant a Pharisaeis, cum reversi dicerent: Nunquam homo locutus est; utique admirantes doctrinam, et confitentes sapientiam. Currebat in hoc ipso odore sanctus Nicodemus, qui venit ad Iesum nocte, in splendore multo sapientiae: de multis quippe instructus edoctusque recessit. Verum in odore iustitiae cucurrit Maria Magdalena, cui dimissa sunt peccata multa, quoniam dilexit multum. Iusta profecto et sancta, et non iam peccatrix, quemadmodum Pharisaeus exprobrabat, nesciens iustitiam seu sanctitatem Dei esse munus, non opus hominis; et quia non modo iustus, sed et beatus, cui non imputabit Dominus peccatum. An oblitus erat quomodo vel suam ipsius, vel alterius corporalem tangendo lepram fugarat, non contraxerat? Sic tactus a peccatrice iustus iustitiam impertit, non perdit; nec sorde peccati, qua illam mundat, sed inquinat.

Cucurrit et Publicanus, qui cum propitiationem peccatis suis humiliter imploraret, descendit iustificatus, teste ipsa Iustitia. Cucurrit Petrus, qui lapsus flevit amare, quatenus culpam dilueret, recuperaret iustitiam. Cucurrit David, qui reatum agnoscens et confitens, audire meruit: Et Dominus transtulit a te peccatum tuum. Porro in sanctificationis odore Paulus currere se testatur, cum Christi se imitatorem esse gloriatur, dicens ad discipulos: Estote imitatores mei, sicut et ego Christi. Cucurrerunt et omnes qui aiebant: Ecce nos reliquimus omnia, et secuti sumus te. Desiderio quippe sequendi Christum reliquerant omnia. Hortatur generaliter universos ad eumdem odorem ista sententia: Qui se dicit in Christo manere, debet sicut ille ambulavit, et ipse ambulare. Iam qui in odore cucurrerint passionis, si audire vis, universos martyres accipe.

En quatuor unguenta assignata habetis; primum, sapientiae; secundum, iustitiae; tertium, sanctificationis; quartum, redemptionis. Tenete nomina, percipite fructum; et compositionis modum, vel numerum specierum, quibus confecta sunt, nolite requirere. Non enim facile in sponsi unguentis haec praesto esse possunt nobis, quemadmodum in superioribus illis sponsae fuerunt. In Christo nempe rerum plenitudo est sine numero, et sine modo. Nam et sapientiae eius non est numerus; et iustitia ipsius sicut montes Dei, sicut montes aeterni; et sanctitas singularis, et redemptio inexplicabilis.

Dicendum et hoc, quia frustra huius saeculi sapientes de quatuor virtutibus tam multa disputaverunt, quas tamen apprehendere omnino nequiverunt, cum illum nescierint, qui factus est nobis a Deo sapientia docens prudentiam; et iustitia delicta donans; et sanctificatio, in exemplum temperantiae continenter vivens; et redemptio, in exemplum patientiae fortiter moriens. Forsitan dicit aliquis: Caetera bene conveniunt, sed sanctificatio ad temperantiam minus proprie referri videtur. Ad quod respondetur primum, id esse continentiam, quod temperantiam. Deinde usitatum in Scripturis, sanctificationem pro continentia seu munditia poni. Denique quid illae apud Moysen tam crebrae sanctificationes aliud erant, quam quaedam purificationes hominum temperantium se a cibo, a potu, concubitu, hisque similibus? Sed audi ipsum praecipue Apostolum, quam familiare habeat vel uti, vel usurpare sanctificationem in hoc sensu. Haec est, inquit, voluntas Dei, sanctificatio vestra, ut sciat unusquisque vestrum suum vas possidere in sanctificatione, et non in passione desiderii; item: Non enim vocavit nos Deus in immunditiam, sed in sanctificationem. Liquet quod sanctificationem pro temperantia ponit.

Educto itaque in lucem quod subobscurum videbatur, redeo ad id unde digressus eram. Quid vobis cum virtutibus, qui Dei virtutem Christum ignoratis? Ubinam, quaeso, vera prudentia, nisi in Christi doctrina? Unde vera iustitia, nisi de Christi misericordia? Ubi vera temperantia, nisi in Christi vita? Ubi vera fortitudo, nisi in Christi passione? Soli ergo qui eius doctrina imbuti sunt, prudentes dicendi sunt; soli iusti, qui de eius misericordia veniam peccatorum consecuti sunt; soli temperantes, qui eius vitam imitari student; soli fortes, qui eius patientiae documenta fortiter in adversis tenent. Incassum proinde quis laborat in acquisitione virtutum, si aliunde eas sperandas putat, quam a Domino virtutum: cuius doctrina, seminarium prudentiae; cuius misericordia, opus iustitiae; cuius vita, speculum temperantiae; cuius mors, insigne est fortitudinis.

Ipsi honor et gloria in saecula saeculorum. Amen.

Scripture echoes

  1. ↩Song.4.12 — A garden locked, my sister, bride; a spring locked, a fountain sealed.
  2. ↩John.15.3 — Already you are clean because of the word that I have spoken to you.
  3. ↩Ps.38.4 — There is no soundness in my flesh because of your wrath; there is no peace in my bones because of my sin.
  4. ↩Song.4.12 — A garden locked, my sister, bride; a spring locked, a fountain sealed.
  5. ↩1Cor.1.30 — But from him you are in Christ Jesus, who became wisdom for us from God—both righteousness and sanctification and redemption.
  6. ↩Matt.12.42 — The queen of the south will rise at the judgment with this generation and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here.
  7. ↩1Cor.1.30 — But from him you are in Christ Jesus, who became wisdom for us from God—both righteousness and sanctification and redemption.
  8. ↩Ps.145.9 — The LORD is good to all, and his tender mercies are over all his works.
  9. ↩Rom.10.18 — But I ask, did they not hear? Indeed, their voice has gone out to all the earth, and their words to the ends of the inhabited world.
  10. ↩Ps.48.8 — As with an east wind, you shatter the ships of Tarshish.
  11. ↩Luke.23.39-Luke.23.43 — One of the criminals who were hanged there kept heaping insults on him, saying, "Are you not the Christ? Save yourself and us!" Luke.23.40 — But the other one answered, rebuking him: 'Do you not even fear God, since you are under the same judgment?' Luke.23.41 — And we indeed justly, for we are receiving what we have earned; but this man has done nothing wrong. Luke.23.42 — And he was saying, "Jesus, remember me when you come into your kingdom." Luke.23.43 — And he said to him, "Truly I tell you, today you will be with me in Paradise."
  12. ↩Luke.7.36-Luke.7.50 — Now one of the Pharisees kept asking him to eat with him, and when Jesus entered the Pharisee's house, he reclined at table. Luke.7.37 — 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. Luke.7.39 — Now when the Pharisee who had invited him saw this, he said to himself, 'If this man were a prophet, he would know who is touching him and what kind of woman she is: that she is a sinner.' Luke.7.40 — And Jesus answered him, "Simon, I have something to say to you." And he said, "Teacher, speak." Luke.7.41 — There were two debtors to a certain lender; one owed five hundred denarii, and the other fifty. Luke.7.42 — Since neither of them had the means to repay him, he graciously canceled the debt for both. Which of them, therefore, will love him more? Luke.7.43 — Simon answered and said, 'I suppose the one to whom the more was forgiven.' And he said to him, 'You have judged correctly.' Luke.7.44 — Then he turned toward the woman and said to Simon, "Do you see this woman? I entered your house. You gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. Luke.7.45 — You gave me no kiss, but she has not stopped kissing my feet since I arrived. Luke.7.46 — You did not anoint my head with oil, but this woman has anointed my feet with ointment. Luke.7.47 — Therefore I tell you, her many sins are forgiven, as her great love shows. But the one who is forgiven little loves little. Luke.7.48 — And he said to her, "Your sins are forgiven." Luke.7.49 — And those who were reclining with him began to say among themselves, 'Who is this who even forgives sins?' Luke.7.50 — But he said to the woman, "Your faith has saved you; go in peace."
  13. ↩Matt.15.21-Matt.15.28 — And Jesus went out from there and withdrew to the region of Tyre and Sidon. Matt.15.22 — And behold, a Canaanite woman from those regions came out and cried out, saying, "Have mercy on me, Lord, Son of David; my daughter is severely tormented by a demon." Matt.15.23 — But he did not answer her a word. And his disciples came and urged him, saying, "Send her away, for she keeps shouting after us. Matt.15.24 — But he answered, "I was sent only to the lost sheep of the house of Israel. Matt.15.25 — But she came and knelt before him, saying, 'Lord, help me.' Matt.15.26 — But he answered, "It is not good to take the children's bread and throw it to the dogs." Matt.15.27 — She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table. Matt.15.28 — Then Jesus answered her, "Woman, great is your faith! Let it be done for you as you desire." And her daughter was healed from that hour.
  14. ↩John.8.3-John.8.11 — And the scribes and the Pharisees bring a woman caught in adultery, and having set her in the midst, John.8.4 — They said to him, "Teacher, this woman was caught in the very act of committing adultery. John.8.5 — In the Law, Moses commanded us to stone such women. What do you say? John.8.6 — They said this, testing him, so that they might have grounds to accuse him. But Jesus bent down and with his finger wrote on the ground. John.8.7 — As they kept on questioning him, he straightened up and said to them, 'Let the one among you who is without sin be the first to throw a stone at her.' John.8.8 — And again he stooped down and wrote on the ground. John.8.9 — But when they heard it, they went out one by one, beginning with the older ones, and Jesus was left alone, and the woman was there in the middle. John.8.10 — Jesus straightened up and said to her, "Woman, where are they? Did no one condemn you?" John.8.11 — She said, "No one, Lord." Then Jesus said, "Neither do I condemn you. Go, and from now on, sin no more."
  15. ↩Luke.18.9-Luke.18.14 — He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: Luke.18.10 — Two men went up to the temple to pray, one a Pharisee and the other a tax collector. Luke.18.11 — The Pharisee, standing by himself, prayed these things toward himself: 'God, I thank you that I am not like the rest of people—robbers, evildoers, adulterers—or even like this tax collector.' Luke.18.12 — I fast twice a week; I give a tenth of all that I get. Luke.18.13 — But the tax collector, standing far off, was not even willing to lift his eyes to heaven, but kept beating his breast, saying, 'God, be merciful to me, the sinner.' Luke.18.14 — I tell you, this one went down to his house justified rather than that one; for everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.
  16. ↩Luke.22.54-Luke.22.62 — Then they seized him and led him away, bringing him into the high priest's house. But Peter was following at a distance. Luke.22.55 — When they had kindled a fire in the middle of the courtyard and had sat down together, Peter sat down among them. Luke.22.56 — But a certain servant girl, seeing him as he sat in the light of the fire, looked intently at him and said, "This man also was with him." Luke.22.57 — But he denied it, saying, "I do not know him, woman." Luke.22.58 — After a little while, another person, seeing him, said, "You also are one of them." But Peter said, "Man, I am not." Luke.22.59 — And after about an hour had passed, another man began insisting, saying, 'Truly this man also was with him; for he is a Galilean too.' Luke.22.60 — But Peter said, 'Man, I do not know what you are saying.' And immediately, while he was still speaking, the rooster crowed. Luke.22.61 — And the Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had told him, 'Before the rooster crows today, you will deny me three times.' Luke.22.62 — And he went out and wept bitterly.
  17. ↩Acts.8.3 — But Saul was ravaging the church, entering house after house, and dragging off men and women, he would deliver them to prison.
  18. ↩Luke.23.32-Luke.23.34 — Two others also, criminals, were led away with him to be executed. Luke.23.33 — And when they came to the place called The Skull, there they crucified him, and the criminals—one on his right and one on his left. Luke.23.34 — Jesus was saying, "Father, forgive them, for they do not know what they are doing." And they divided his garments by casting lots.
  19. ↩Jas.1.5 — But if any of you lacks wisdom, let him ask from God, who gives to all generously and without reproach, and it will be given to him.
  20. ↩Jas.1.5 — But if any of you lacks wisdom, let him ask from God, who gives to all generously and without reproach, and it will be given to him.
  21. ↩1Cor.1.30 — But from him you are in Christ Jesus, who became wisdom for us from God—both righteousness and sanctification and redemption.
  22. ↩Rom.4.5 — But to the one who does not work, but believes in the One who justifies the ungodly, his faith is credited as righteousness.
  23. ↩Rom.5.1 — Therefore, having been justified by faith, let us have peace with God through our Lord Jesus Christ,
  24. ↩Luke.1.35;Matt.1.18-Matt.1.25 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God." Matt.1.18 — Now the birth of Jesus Christ happened in this way: after his mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. Matt.1.19 — And Joseph, her husband, being a righteous man and not wanting to expose her to public disgrace, planned to divorce her quietly. Matt.1.20 — But as he was considering these things, an angel of the Lord appeared to him in a dream, saying, 'Joseph, son of David, do not be afraid to take Mary as your wife, for that which is conceived in her is of the Holy Spirit.' Matt.1.21 — She will bear a son, and you shall call his name Jesus, for he will save his people from their sins. Matt.1.22 — All this took place to fulfill what was spoken by the Lord through the prophet, saying: Matt.1.23 — "Look, the virgin will conceive and bear a son, and they will call his name Immanuel," which means, "God with us." Matt.1.24 — When Joseph woke from sleep, he did as the angel of the Lord commanded him, and he took his wife to himself. Matt.1.25 — and he did not know her until she had given birth to a son; and he called his name Jesus.
  25. ↩Lev.11.44;1Pet.1.16 — For I am the LORD your God; consecrate yourselves and be holy, for I am holy. Do not make yourselves unclean by any creature that moves along the ground. 1Pet.1.16 — For it is written, 'Be holy, because I am holy.'
  26. ↩1Pet.1.16 — For it is written, 'Be holy, because I am holy.'
  27. ↩John.12.32 — And I, when I am lifted up from the earth, will draw all people to myself.
  28. ↩1Cor.2.10-1Cor.2.14 — But to us God has revealed it through the Spirit; for the Spirit searches all things, even the depths of God. 1Cor.2.11 — For who among people knows the things of a person except the person's own spirit within? So also no one has known the things of God except the Spirit of God. 1Cor.2.12 — Now we have not received the spirit of the world, but the Spirit that comes from God, so that we may understand the things freely given to us by God. 1Cor.2.13 — And these things we speak, not in words taught by human wisdom, but in words taught by the Spirit, interpreting spiritual things with spiritual words. 1Cor.2.14 — But the natural person does not accept the things of the Spirit of God, for they are foolishness to him, and he is not able to understand them, because they are spiritually discerned.
  29. ↩Ps.24.7 — Lift up your heads, O gates, and be lifted up, O ancient doors, that the King of glory may enter.
  30. ↩John.7.46 — The officers answered, "No one has ever spoken like this man."
  31. ↩John.3.1-John.3.2 — Now there was a man of the Pharisees, Nicodemus by name, a ruler of the Jews. John.3.2 — This man came to Jesus by night and said to him, 'Rabbi, we know that you have come from God as a teacher, for no one can do these signs that you do unless God is with him.'
  32. ↩Luke.7.47 — Therefore I tell you, her many sins are forgiven, as her great love shows. But the one who is forgiven little loves little.
  33. ↩Luke.7.39;Rom.4.8 — Now when the Pharisee who had invited him saw this, he said to himself, 'If this man were a prophet, he would know who is touching him and what kind of woman she is: that she is a sinner.' Rom.4.8 — Blessed is the man against whom the Lord will not count his sin.
  34. ↩Matt.8.3;Mark.1.41-Mark.1.42;Luke.5.13 — And stretching out his hand, he touched him, saying, "I am willing; be cleansed." And immediately his leprosy was cleansed. Mark.1.41 — And moved with compassion, he stretched out his hand and touched him, and said to him, 'I am willing; be cleansed.' Mark.1.42 — And immediately the leprosy left him, and he was made clean. Luke.5.13 — And stretching out his hand, he touched him, saying, "I am willing; be cleansed." And immediately the leprosy left him.
  35. ↩Luke.18.9-Luke.18.14 — He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: Luke.18.10 — Two men went up to the temple to pray, one a Pharisee and the other a tax collector. Luke.18.11 — The Pharisee, standing by himself, prayed these things toward himself: 'God, I thank you that I am not like the rest of people—robbers, evildoers, adulterers—or even like this tax collector.' Luke.18.12 — I fast twice a week; I give a tenth of all that I get. Luke.18.13 — But the tax collector, standing far off, was not even willing to lift his eyes to heaven, but kept beating his breast, saying, 'God, be merciful to me, the sinner.' Luke.18.14 — I tell you, this one went down to his house justified rather than that one; for everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.
  36. ↩Luke.22.62 — And he went out and wept bitterly.
  37. ↩2Sam.12.13 — David said to Nathan, 'I have sinned against the LORD.' And Nathan said to David, 'The LORD has also put away your sin; you shall not die.'
  38. ↩1Cor.11.1 — Become imitators of me, as I am of Christ.
  39. ↩Matt.19.27 — Then Peter answered him, 'Look, we have left everything and followed you. What then will there be for us?'
  40. ↩1John.2.6 — Whoever claims to remain in him must walk just as he walked.
  41. ↩1Thess.4.3-1Thess.4.4 — For this is the will of God—your sanctification: that you abstain from sexual immorality. 1Thess.4.4 — that each one of you know how to control your own vessel in sanctification and honor
  42. ↩1Thess.4.7 — For God did not call us to impurity, but in holiness.

Notes

  1. 1 ↩merita vivendo tradit rendered 'lays up merit for you by a holy life' to preserve the devotional sense of merita as spiritual fruit earned through holy living, not mere works.
  2. 2 ↩unguentorum rendered 'ointments' preserving the Song of Songs imagery of Christ's virtues as fragrant oils.
  3. 3 ↩The clause 'in omnem terram exivit odor vitae' echoes 1 Cor 15:28 / Rom 10:18 and possibly Ps 145:9 (Vulg.). Final resolution deferred to scripture-allusion stage.
  4. 4 ↩putidus opinionis rendered 'the stench of their own opinion' — putidus carries a sense of rottenness/corruption; opinionis refers to their own self-opinion or worldly way of thinking, which contrasts with the life-giving fragrance of Christ.
  5. 5 ↩bravium visionis rendered 'the prize of vision' — bravium is a prize/reward term; visionis refers to the beatific vision or the reward of seeing God.
  6. 6 ↩The clause 'Sicut audivimus, sic vidimus in civitate Domini virtutum' closely echoes Ps 48:8 (Vulg. 47:9). Final resolution deferred to scripture-allusion stage.
  7. 7 ↩The syntactic structure of 'Qui ergo iustificat a peccatis sectari desiderant deliberantque sanctimoniam' is ambiguous: it is unclear whether 'Qui ergo iustificat a peccatis' is a relative clause modifying an implied subject or a participial phrase. The rendering takes 'the one who justifies from sins' as the implied antecedent of 'sanctimoniam' — i.e., holiness as that which justifies — and reads the imperatives as God's call to holiness. The quoted closing ('Sancti estote, quoniam ego sanctus sum') echoes Leviticus 11:44 and 1 Peter 1:16.
  8. 8 ↩Quantos is accusative plural masculine, but the antecedent is unclear — it could agree with an implied 'homines' (people) rather than with 'odor'. The rendering takes 'quantos' as the internal accusative of the exclamation: 'how many people it sets running'.
  9. 9 ↩The language of being 'lifted up from the earth' and drawing all things to oneself strongly echoes John 12:32 ('And I, when I am lifted up from the earth, will draw all people to myself'), though the Latin here uses the second person, addressing Christ.
  10. 10 ↩Three ablative absolute constructions ('Deficiente sapientia', 'iustitia non sufficiente', 'sanctitatis succumbentibus meritis') set up the conditions under which 'illa succurrit' — 'that one comes to the aid'. The antecedent of 'illa' is most naturally 'Passio tua' from the preceding sentence, though it is separated by a period in the printed text.
  11. 11 ↩Dei virtutem Christum: 'Christ, the virtue of God' echoes 1 Cor 1:24 ('Christ the power [virtus] of God') but is not a direct quotation; rendered to preserve the Pauline resonance.
  12. 12 ↩prudentes dicendi sunt: literally 'are said to be prudent'; rendered as 'are truly prudent' to capture the predicative force.
  13. 13 ↩proinde: rendered 'so' to carry the inferential force linking this concluding sentence to what precedes.
  14. 14 ↩seminarium / speculum / insigne: metaphorical terms for Christ's role in each virtue; rendered as 'seedbed', 'mirror', and 'sign' to preserve the imagery in plain English.

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