De effusione unguenti super caput Jesu
The Arrival at Bethany
Jesus arrives in Bethany six days before the Passover, entering the 'house of obedience' to prepare for his Passion.
As the time drew near when the Lord had decided to suffer, He approached the place where He intended to carry out the dispensation of that same Passion, so that by this act He might show that He was suffering and submitting to death voluntarily and of His own accord. Jesus, therefore, six days before the solemnity. That is, on the sixth day before the Passover—specifically, the Saturday before Palm Sunday—He came to Bethany. Understand that the day of the Passover here doesn't mean the fourteenth day of the first month, when the paschal lamb was sacrificed in the evening, but rather the fifth day of the tenth, specifically the day on which Christ suffered. Which was entirely festive and solemn. Hence Theophilus says: 'The Jews take the lamb to be sacrificed on the tenth day of the month, during the feast of the Passover itself; for from that time they would taste the solemnities of the festival. Therefore, on the day which is the ninth of the month, and which precedes the sixth day before the Passover, they feast splendidly, and they establish this day as the beginning of the festival; from which it happens that Jesus, also going to Bethany, was entertained.' So says Theophilus. He came to Bethany, where Lazarus had been dead and whom Jesus had raised, so that the resurrection of Lazarus might be renewed and more firmly impressed upon the memory of all, and so that the Jews might be left without excuse regarding the death of such a great Resurrector. This was so they might be confounded, and that, from the memory of the miracle performed there, the crowd might be moved to receive Him honorably into the city of Jerusalem before His Passion, just as had been predicted through the prophet Zechariah, who says: 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, your King comes to you,' etc. Knowing that the Jews had conspired to kill him, and with the Passover approaching—the time when the paschal lamb was sacrificed—the Lord returned as if he were a lamb going to the slaughter, so that the true Lamb might be sacrificed for us immediately after the sacrifice of the paschal lamb, that the reality might succeed the figure, and that we might have the true Passover. He was in the house of Simon, who had been a leper but was now cleansed. Because he had been a leper and was healed by the Lord, he kept his former name in memory of the miracle, so that the power of the one who healed him might be evident—just as Matthew is still called 'the tax collector,' even though he stopped being one. From this we can gather that, even though we have been cleansed of our sin, we must always keep it in memory for the sake of repentance. They say that this Simon the leper was the blessed Julian, who was later called by that name and became the Bishop of Le Mans; travelers say the 'Our Father' to him so that they might have good lodging. They prepared a dinner for the Lord there; Martha was serving, and Lazarus, having been invited by Simon, was one of those reclining at the table with Him. It’s reasonable to believe that the dinner was modest and without luxury, since it was prepared for Him who was a preacher and lover of frugality. Martha was serving there because, according to some, the house was Martha's by possession, but Simon the leper's by habitation; otherwise, she wouldn't have served there. Or, it may be said that this Simon was a neighbor of Martha's, and for this reason she served in his house, just as people are accustomed to do in the homes of their friends, and especially out of reverence for Christ Himself, who was eating there. Lazarus was one of those reclining at the table with Him, having been invited by Simon, and this was done to declare the truth of the miracle of his resurrection, so that by the fact that he was eating after his resurrection, it might be proven that his resurrection wasn't a phantom. Hence Augustine says: "So that people wouldn't think it was a phantom because a dead man had risen, Lazarus was one of those reclining at the table; he was alive, he was speaking, he was eating. The truth was being shown, and the infidelity of the Jews was being confounded." And, according to the same Augustine, Lazarus reclines at the banquet, questioning the guests! He indicated those sad places and the seats of punishment, dark in the deep night, with a diligent and orderly narration; and thus the underworld, ignored for long ages, finally found its betrayer. That Jesus came six days before, however, fits this mystery. First, consider the number: six is a perfect number, which is why God finished the work of creation in six days, and why it was fitting that the work of the Passion—by which all things were restored—should in a sense be completed in six days. Second, consider the symbolism: because the lamb was taken on the tenth day of the first month and kept until the fourteenth, the Lord chose to enter Jerusalem six days before the fifteenth, as if approaching the place of sacrifice. His coming to Bethany, which means 'house of obedience,' also fits the mystery: first, regarding the cause of the Passion, because according to the Apostle, He became obedient to the Father even to death; second, regarding the fruit of the Passion, which is gained only by those who obey Him, because according to the same Apostle, He became the source of eternal salvation for all who obey Him. Hence Jerome says: 'The Lord, about to suffer for the whole world and to redeem all nations with His blood, came and stayed in Bethany, that is, in the house of obedience; the fawn of the deer always returns to its bed, and the Son, obedient to the Father even to death, asks for our obedience.' That He came to the place where Lazarus, whom He had raised, had been dead, signifies that in the house of obedience, those who are spiritually dead in their sins are raised up and brought back to the life of righteousness, because according to the Apostle, through the obedience of one man, many will be made righteous. That they held a supper for the Lord there also fits the mystery, because the Lord is spiritually refreshed in the house of obedience, taking delight in our obedience. Martha was serving and was busy with frequent ministry, which signifies the prelates who are appointed to ministry in the Church, according to the Apostle's words: 'Let a man so consider us, as ministers of Christ.' Lazarus, who had been raised, was one of those reclining at the table, by whom are signified the subjects under the ministry of prelates, who, having been brought back from sins to a state of righteousness, deserve to feast again spiritually with the Lord along with others. Mary, however, anointed the head and feet of Jesus and wiped them with her hair; she signifies the contemplative, for it is said of her elsewhere that, sitting at the feet of the Lord, she listened to His word. Hence Alcuin says: 'Mystically, that He came to Bethany six days before signifies that He who had made all things in six days, and had created man on the sixth day, came in the sixth age of the world, on the sixth day of the week, and at the sixth hour to redeem the world.' The Lord's Supper is the faith of the Church. It works through love; Martha serves there when the faithful soul offers the works of her devotion to the Lord. Lazarus is one of those reclining at the table, just as those who have been raised from the death of sin to justice—along with those who have remained in their justice—rejoice in the presence of Truth and are nourished by the gift of heavenly grace. And it is fitting that this supper is celebrated in Bethany, which is interpreted as the 'house of obedience,' for the Church is the house of obedience—so says Alcuin.
The Anointing of the Lord
Mary of Bethany anoints the head and feet of Jesus, an act of profound devotion and prophetic significance for his burial.
So, Mary. . . She comes. . . And she approached Jesus, as if to a fountain of mercy washing away your infirmities; she held an alabaster jar of costly, genuine nard—that is, a vessel of alabaster, specifically a box made of alabaster, which is a type of white marble streaked with various colors, in which ointments are kept well and uncorrupted—filled with the precious ointment. And, having broken the alabaster, she poured the ointment over his head as he reclined—that is, as he sat at the table—just as rose water is poured out for its cooling effect and fragrance. She also anointed the feet of Jesus, from whom she had already received so much grace, and she wiped his feet with her hair. It happened in a different order than what is written here, because she first washed and wiped his feet, and only afterwards did she anoint him. The house was filled with the scent of the poured-out ointment, for since it was an aromatic substance, its fragrance could spread far and wide. It’s unlikely that it was a thick substance like the ointments we usually talk about, because it would be improper to put something like that on the head of a man sitting at a table. Therefore, we must conclude that the 'ointment' here refers to a precious liquid extracted from an aromatic substance, much like rose water is extracted from roses. Some say it was a tear flowing naturally from an aromatic tree, which is very precious and useful for many medicinal purposes. Others say that nard is a black herb that grows spikes at the top. For this reason, where John says 'nard pisticum,' Mark uses 'nard spicatum,' because the liquid is extracted from those spikes through a process, or, as others suggest, it flows naturally. Still others say it is a small shrub, and the liquid flows or is extracted from it in the way already mentioned. According to some, 'pistici' is the name of the place where the tree grows from which this liquid is extracted; but it is better to say that 'pistici' means 'faithful'. In Greek, 'pistici'—which is the same in Latin—means that this liquid was pure and true, with nothing else mixed in or adulterated. It was 'precious' because it was worth three hundred denarii, or common coins. That liquid was cooling and strengthening to the limbs, restorative, and very fragrant, useful for relieving the weariness of labor against the heat of the sun and the harshness of the air, and for many medicinal purposes. From this, the preciousness of the ointment poured over the feet and head of Jesus is clear, as is the devotion and piety of Mary, who, sympathizing with the labor of Christ, anointed both his feet and his head, and spent something so precious in his service. This also teaches us that we should offer God whatever we hold most precious. And what she did on another occasion in that same house—while still a sinner—she did out of compunction, namely when she was converted and her many sins were forgiven because she loved much; now, having been made righteous and a friend of the Lord, she acts out of devotion. Back then she only anointed his feet, but gradually moving from his feet to his head, she has now earned the right to anoint both his head and his feet; then she anointed the Lord with the ointment of repentance, now with the ointment of devotion. There the beginnings of the penitent are signified, here the righteousness of perfect souls; for she loved Jesus above all things, and could not get enough of serving him. The fragrance of faith drenches the Lord's head and feet as if with the scent of spices, for it extols his divinity and humanity with worthy praise; now ascending from the feet to the head, now descending to the feet from the head through faith. For according to the Apostle Paul, the head of Christ is God; therefore, whoever does all their works for the honor of God anoints the head of Christ, according to that saying of the same Apostle: 'Do everything for the glory of God.' Whoever follows in the footsteps of Christ anoints his feet; likewise, whoever venerates Christ himself anoints the head of Christ, but whoever serves his faithful ones anoints his feet. As Augustine says: 'Whatever soul...' . If you wish to be faithful, anoint the feet of the Lord with Mary using precious ointment. That ointment was righteousness; therefore, she was free. Anoint His feet by living well and following in the Lord's footsteps; wipe them with your hair—if you have anything to spare, give it to the poor, and you have anointed the Lord's feet. Hair is considered the superfluous part of the body. The house was filled with the fragrance, which means the world is filled with a good reputation. A good fragrance is a good reputation. Those who live poorly yet are called Christians do an injury to Christ; it's said of them that through them the name of God is blasphemed. If through such people the name of God is blasphemed, then through the good the name of God is praised. Listen to the Apostle: 'We are,' he says, 'the good fragrance of Christ in every place.' It's also said in the Song of Songs: 'Your name is oil poured out.' So says Augustine. Bede adds: "Mystically, however, this devotion of Mary serving the Lord signifies the faith and piety of the holy Church, which speaks in the Song of Love, saying: 'While the king was on his couch, my nard gave forth its fragrance.'" He fulfilled these words once literally through the hands of Mary, and He never ceases to fulfill them spiritually every day in all His members—those who glory throughout the world and say: 'Thanks be to God, who always leads us in triumph in Christ Jesus and manifests the fragrance of His knowledge through us in every place, because we are the good fragrance of Christ to God.' Whoever confesses, praises, and proclaims the power of His divine virtue—which He possesses together with the Father—with worthy reverence, truly anoints His head with precious ointment. But when someone receives the mysteries of His assumed humanity with equally worthy reverence, they pour the ointment of pure nard—that is, faithful and true—upon the feet of the Lord; for they commend with pious preaching, and venerate with devout service, that nature of His by which He deigned to touch the earth, that is, to live among men. The house, moreover, was filled with the fragrance of the ointment, which signifies that the fragrance of Christ's holiness has filled the Church, and toward this fragrance all hasten. Origen also says: "Whoever performs almsgiving and other such things for the benefit of men toward Christians, anoints the feet of the Lord; but whoever strives for chastity, and remains in fasting and prayer, and in other things that contribute only to the glory of God, anoints the head of Christ." Or, the teaching that is necessary for men is this ointment with which the feet of the Lord are anointed; but the knowledge of faith, which pertains to God alone, is the ointment with which the head of Christ is anointed. One anoints the feet with hair when one turns back to the service of God those things that flow from the mind just as hair flows from the head. That’s why the Song of Songs says: "You have wounded my heart, my sister, my bride, with one of your eyes and with one hair of your neck." This means: you have moved me with love because of the simplicity of your eyes that contemplate me, and because of the simplicity of your thoughts that are directed toward me continually. In this way of devotion, any weariness or sluggishness in the feet of Christ—which sometimes makes him slow to come to us—is wiped away. It should be noted that on this day—the Saturday before Palm Sunday, when Mary washed the feet and head of the Lord with ointment—the Pope has traditionally set aside time to attend to the poor, giving them alms and washing their feet in memory of this event; for the poor are the feet of the Lord who sits in heaven, yet still walks on earth. On Maundy Thursday, however, because of the magnitude of the office, there isn't time to attend to this or to celebrate that mandate. Because of the demands of that day, he doesn't hold the station for the celebration of Mass as he is accustomed to do on other days of Lent; and for this reason, this Saturday is free from the proper office of the Mass.
The Indignation of Judas
Judas Iscariot criticizes the anointing under the guise of piety, revealing his greed and setting the stage for his betrayal.
Judas Iscariot was indignant and grumbled about this act of Mary's, saying, "Why has this waste of ointment happened?" He thought the ointment was wasted because he didn't have the money for himself; in saying this, he wasn't just criticizing the woman for why she did it, but also Christ, who allowed it to happen. Notice how what was offered in service to Christ was considered a waste; some people do the same thing, claiming that everything spent on God in prayer or meditation is wasted because they don't see us attending to the needs of our neighbors. Similarly, if someone enters religious life, many think they're a fool, but if they involve themselves in worldly affairs, they call them prudent. That's why it's often said of a person who is weak and infirm that they're good for nothing except to give to God. Really? And often for the pouring of the ointment upon the head of Jesus. They aren't praised until they are seen to be interior. Hence the saying: Moldiness gives bread, thunder gives wine, moths give clothing to the poor, but a fly gives the dish. That ointment could have been sold for more than three hundred denarii. This implies the reason Judas himself sold Christ for thirty denarii; for, according to some, it was Christ's custom to give a tenth of what was offered to Him to the poor. Or, since Judas was the Lord's treasurer, he believed according to his custom that he should receive for himself a tenth part of what was given to the Lord; and therefore he wanted this ointment sold so that he might have thirty denarii, which is a tenth part of three hundred, because it seemed to Judas that he was losing thirty denarii in the ointment poured over Christ, and from that hour he thought about selling Christ for thirty denarii and thus recovering his loot. Or, according to others, the thirty pieces of silver for which he sold the Lord were worth three hundred standard denarii, and in that way he recovered the full price of the ointment. He adds, "And given to the poor"; notice how, under the pretext of piety, he shows zeal for a motive that isn't piety, but greed. He said this while feigning piety to cover up his own greed. He represents those who disparage good works, blackening them under the guise of piety. Some other disciples were also indignant and grumbled that the ointment was being wasted. They were moved by a sense of piety for the poor—not intending to say it was simply wasted, but rather comparing it to the relief of the poor. They had heard the Lord say, "I desire mercy, and not sacrifice," and so they mistakenly believed that giving to the poor was the greater good. Judas, however, was moved by greed for his own gain, even though he was indignant under the pretext—that is, the veil or appearance—of piety. He said this not because he cared for the needy—that is, not because he felt compassion for the poor or cared for them—but because he was pained that the ointment had not been given to him, so that he could steal its price for himself. Hence Theophilus says: "Several disciples criticized the woman because they had often heard Christ speak of alms; Judas, however, was not indignant with the same intention, but because of his love of money." A shameful and base gain. Hence John also mentions him alone as criticizing the woman with a fraudulent intention, through which he believed his habit of stealing would be implied—so says Theophilus. Although he carried what was given for Christ to be distributed to the poor, he did not do this out of charity, but kept it for himself; hence his grumbling is counted as a crime, because he had no care for the poor but wanted to provide for himself through his theft. Because he was a thief, and held the money box—that is, the Lord’s purse—and was its keeper, he carried off what was put into the box, donated by the faithful as alms for the use and necessity of the disciples and the poor, by stealing it; he carried it in his ministry, but he carried it off by theft. He had the Lord's money boxes for what was given to be distributed, and his own money box for what he stole and put away. And, as Augustine notes, he gave what he stole to his wife and children. In the same way, many who manage the funds and resources of the Church take what they should be spending on divine worship and the poor, keeping it for themselves as they strive to get rich and famous. Many also give Church goods, which belong to the poor, to their children and mistresses; with sacrilegious cruelty, they steal these things from the poor and spend them on illicit pursuits. This is why we read about the priests of Bel, whose children and wives would eat what was placed upon the altar, while the king believed that Bel had eaten it. Many who guard the monastery's purse also give away goods meant for the brothers to those they shouldn't; they spend more on their own excesses than on the needs of others, and they otherwise consume them illicitly and wickedly. And because all these people carry the purse of Christ with Judas the thief and follow him in his wickedness, they are also plunged into darkness after him. The Lord, whom the angels serve, condescended to the weak by keeping a money bag in which the offerings of the faithful were kept for the needs of his own and the needy, as a sign that the Church would have such bags, and in this, a pattern is given to the Church for how to manage necessities. Certainly, when he was teaching the way of poverty, he didn't keep a money bag for his own benefit. Instead, he kept it for the expenses and needs of his poor. As Augustine says: "The Lord had a money bag, and by keeping the offerings of the faithful, he distributed them for the needs of his own and for other needy people." The first form of ecclesiastical funds was established then so we might understand that the command not to worry about tomorrow didn't mean that the saints shouldn't save anything, but rather that God shouldn't be served for the sake of such things, and that justice shouldn't be abandoned out of a fear of poverty. Hence Nicholas III, in declaring the Rule of the Friars Minor, also says: "We state that the renunciation of the ownership of all things, both individually and in common, is meritorious and holy, which Christ, while showing the way of perfection, taught by his truth and confirmed by his example." And let no one think this contradicts the fact that it's sometimes said Christ had a money bag. For if Christ, whose works are perfect, practiced the way of perfection in his actions, he also sometimes condescended to the imperfections of the weak, so that he might both exalt the way of perfection and not condemn the paths of the imperfect. Christ took on the person of the weak in his own eyes; in the same way, he condescended to the weak in many other things, not just in the flesh, but in his mind as well. Christ did great things, teaching works of perfection; he also did weak things, as was evident at times in his flight and in the money box. Yet he did both perfectly, being himself perfect, so that he might show the way of salvation to both the perfect and the imperfect—these are the words of Nicholas III. But why did the Lord entrust the money box to a thief and make a greedy man his steward? It seems he gave him an occasion to sin. ... Understand that Judas was good at first when he was called to the Apostolate and the office of stewardship was entrusted to him, but he fell into sin afterward. Although Christ knew he would be a thief and a wicked man, he entrusted that office to him for several reasons: first, so that his Church, by his example, might tolerate thieves and wicked people when it has to endure them—for no one is truly good who cannot tolerate the wicked; second, to remove from him the occasion for betrayal, since he had some relief for his greed from the money box; third, to teach that temporal things should be entrusted to those of lesser standing, but spiritual things to those of greater standing; fourth, to instruct us by showing how little he cared for temporal things when he handed the money purse to a thief and a worse man. Yet he entrusted the keys of the Church to Peter only after great examination, which is a warning against those who entrust their own souls, or the souls of others, to people to whom they would not entrust an ox or an ass to be sold. From what has been said, it is clear that Christ and his disciples lived as poor men on the alms and offerings of the faithful.
The Lord's Defense and Promise
Jesus defends Mary's act as a preparation for his burial and promises that her devotion will be remembered wherever the Gospel is preached.
But the Lord Jesus answered for Mary, and defending her as he usually did, he said to them, "Why are you bothering this woman?" It was as if he were saying, "You are grumbling without cause; she has done a good work for me, and therefore you shouldn't be criticizing her." This isn't a waste of ointment, as you claim, but a good work—an act of piety and devotion. That is why you are attacking her for a good deed, against all reason and justice. "Let her do what she can with this ointment now, so that she may save it for the day of my burial—that is, what she will then prepare for herself; for she will save that part which she could not use now, because the swiftness of my resurrection will have anticipated it." Therefore, she should be allowed to do now what she will not be able to do then; and she will save that ointment for my burial in place of what was spent on me now, or perhaps he meant that a portion of this ointment was to be reserved for his burial. So it must be believed that Mary did this, taught by the Holy Spirit; for she knew the Lord was about to die, as he himself had said, and so she had prepared the ointment, of which she spent a part now and reserved a part for the service of his burial. "For you always have the poor with you, whom you can help and recover what you say is now being neglected; but you do not always have me," that is, in my bodily presence, to live with you in the mortal flesh that needs such an anointing. It was as if he were saying, "You will be able to recover the opportunity to do good to the poor, but not to anoint my body." He speaks to both the good and the bad about the presence of his body; for he sits at the right hand of the Father after ascending into heaven, and according to his body he is not here, though he is always here by the presence of his majesty. If, however, you belong to the good, you always have Christ in your presence. You have him through faith, through the sign, through the Sacrament of Baptism, and through the food and drink of the altar. Elsewhere he says to them, 'I am with you always, to the end of the age,' because he will be with the faithful in a spiritual and sacramental presence. She did what she had—that is, what she was able to do—or rather, she did what she had to do out of a duty of piety, in a work of divinity. She anticipated the anointing of my body to signify my future burial, because in this act she prefigured that it would happen soon. It is as if he were saying, 'Let her do while I am alive what she would want to do when I am dead.' But she won't be able to. Hence Alcuin says, 'She signifies that he is dead and must be anointed with spices for burial.' And so, it was granted to Mary—who wouldn't have been able to reach the body to anoint it after death—to offer this service while He was still alive, a service she couldn't have performed after His death, since the speed of the Resurrection would have prevented her. Hence Theophilus also says: "She anticipated this, as if led by God, to anoint My body as a sign of My future burial, and in doing so, she puts the traitor to shame." It is as if He were saying to him: "With what conscience do you criticize this woman, who is anointing My body for burial, while you don't criticize yourself, who are handing Me over to death?" For by pouring this ointment onto My body, she has acted to prepare Me for burial, and through this, she has prefigured My burial. What you consider to be a waste of ointment is actually a duty and a sign of My burial. It is a mystery being enacted, in which it is signified that My death and burial are soon to take place. For I am about to suffer in the very near future, and that is why she has offered this to Me for My burial. And it is no wonder if she has anointed Me with ointment and offered Me the sweet fragrance of her faith, since I am soon to shed My blood for her and give up My soul. The Lord’s patience, therefore, exposes Judas’s greed—showing that he didn't say what he said out of concern for the poor—but it commends Mary’s devotion, revealing that He was about to die and would need to be anointed with spices for His burial.1 Then Jesus, affirming to them that this act was to be commemorated in his sweet memory—that is, to be recounted to his praise as a virtuous deed—said: "Amen, I say to you, wherever this Gospel is preached in the whole world," that is, this act of the woman pertaining to the Gospel of Christ; for the Gospels had not yet been written. As if he were saying: "You foolishly criticize her for the very act for which she is to be praised in the whole world, wherever this Gospel is preached—that is, wherever the Church is spread throughout the world—and what she has done is told in her memory; for she will have an everlasting memorial because of what she did for me." Theophilus says of this: "The Lord subsequently prophesies two things: that his Gospel will be preached in the whole world, and that the woman's act will be praised." So says Theophilus. This saying of the Lord is now clearly fulfilled. Where Bede says: "It should be noted, however, that just as Mary has attained glory throughout the whole world wherever the holy Church is spread, because of the service she showed the Lord with pious devotion; so, on the contrary, he who did not fear to detract from her service with a rash tongue, became infamous far and wide for the mark of treachery, and deservedly became hateful to God and men alike. But the Lord, rewarding good with worthy praise, passed over the future insults in silence." So says Bede. Even so, Judas remained indignant, and he used this as the reason and opportunity for his betrayal; this gives us an argument that a greater good must sometimes be set aside for a lesser good that cannot be recovered later. In this case, a good that seems lesser is preferred over one that seems greater—I mean in kind, not in terms of charity. It should be noted that there are many good works that, if we were asked for advice before they were done, we wouldn't recommend because perhaps better things could be done; yet once they have begun, they shouldn't be forbidden. And, according to Chrysostom, perhaps Jesus would have preferred that the ointment be given to the poor before it was poured out; but now, because it was already done, He expresses it by saying: 'Let her alone.' Likewise, sometimes something less necessary must be done, and it can be preferred over what is more necessary if there is still room to fulfill the more necessary task—especially if the opportunity to do the less necessary thing is slipping away and there is an imminent risk that it could not be recovered otherwise; perhaps that is why the Lord permitted it to be done this way. Hence He also said that you would always have the poor, but you wouldn't always have Him. However, in saying, 'You have the poor always with you,' He intends for us to understand the familiarity the rich ought to have toward the poor, because the poor were made especially for the sake of the rich.
Reflections and the Plot Against Lazarus
Anselm's devotional reflection on the scene is followed by the account of the crowds gathering to see Lazarus and the Pharisees' malicious plot.
Regarding these things, Anselm writes to his sister: "I beg you, rejoice to be present at this feast, and distinguish the roles of each: Martha was serving, Lazarus was reclining, and Mary was anointing." This is your final task: break the alabaster jar of your heart there, and whatever love, whatever longing, whatever affection you have, pour it all out over the head of your Bridegroom, adoring God in man, and man in God. If he rages. If the traitor grumbles, if he is envious, if he calls devotion a waste, don't let it trouble you. The Pharisee grumbles, envious of the penitent; Judas grumbles about the pouring of the ointment; but the Judge doesn't accept the accusation, and he absolves the one accused. "Leave her alone," he says, "for she has done a good work for me." Martha labors, preparing hospitality for the pilgrim, food for the hungry, drink for the thirsty, clothing for the shivering; I am the only one for Mary, and she is everything to me. Let her offer what she has; let her expect from me whatever she desires: thus Anselm. Consider, then, the Lord Jesus dining in the house of Simon with his close friends—perhaps because they were relatives or very much part of Simon’s household—and spending a few days with them, that is, right up to the time of his Passion; but he spent more time in the house of Martha, for this house was his special refuge. He ate and slept there with his disciples; his Mother also rested there with her sisters, whom everyone honored greatly, especially Magdalene, who always accompanied her and never left her side. Lazarus, Mary Magdalene, and Martha were born of the same parents and were distinguished and wealthy. Lazarus inherited the portion of the estate their parents held in Jerusalem, namely a village; Mary received the castle or town of Magdala in Galilee, located two leagues south of Bethsaida and two miles from the Sea of Gennesaret; and Martha received Bethany as her share of the inheritance. Yet, because of the grace of hospitality, they stayed together with Martha, since she was more prudent in managing things; for this reason, even when receiving the Lord, Martha is sometimes the only one mentioned. Consider also the Lady herself, for she was terrified with fear for her most beloved Son, and she did not separate herself from him at that time. And when the Lord defended Magdalene from the traitor's murmuring, saying, 'She has poured this ointment on my body.' She has poured this ointment on my body. He made me for burial; don't you believe that the sword of this word pierced the soul of the Mother? For what could He have said more clearly about His death? Likewise, all the others were terrified and full of anxious thoughts, talking back and forth to one another, as people do when they have to deal with harsh and difficult things. Have compassion on them, and then you'll be able to talk with them. A large crowd of Jews, who had traveled from all over for the festival, heard the news that Jesus was there—specifically, that he was in Bethany. Since Bethany was only about two miles from Jerusalem, it was easy for them to find out. They came not only for Jesus, but also to see Lazarus, whom he had raised from the dead. In this act, a twofold reason is suggested: one, to visit Jesus himself with reverence; the other, to see Lazarus, whom he had raised. There were two reasons for this: first, because what they had heard about him was truly miraculous and people wanted to see it; second, because they hoped that by talking to Lazarus, they might learn something about the afterlife—a desire for knowledge that is innate to human nature. Yet curiosity drew them more than love, and they were led not so much by affection as by wonder; for as the greed of men is, they wanted to see and hear new things. But that curiosity wasn't evil, since it could lead them to faith. We, on the other hand, if we know that Jesus has found a home in an obedient soul where he may dwell, should come there in contemplation—not just for the sake of the person we see raised in the soul, but so that we may imitate a good life and, through this, arrive at the vision of Jesus. The foolish thinking of the Pharisees regarding the killing of Lazarus. The chief priests, however, grieving over the manifestation of Christ’s glory, plotted to kill Lazarus to hide the miracle, because many of the Jews were leaving them and believing in Jesus, convinced by this great sign and led to believe. In this, they were seen to be openly opposing God: for He had brought Lazarus back to life, and they wanted to kill him, from which their great malice is also evident. The foolish and malicious Jews wanted to kill the one whom the Lord had recently raised, as if He couldn't raise him again. Hence Augustine says: “O foolish thinking, and blind cruelty!” Could the Lord Christ, who was able to raise the dead, not be able to raise the one who was killed? Behold, the Lord did both: He raised Lazarus from the dead, and He raised Himself after being killed. Where Chrysostom also says: “No miracle of Christ made them rage like this; for this was more wonderful, and it was done before many, and it was unthinkable to see a man who had been dead four days walking and talking.”
A Prayer of Devotion
A concluding prayer asking for the grace to imitate the obedience and devotion shown by Mary in the house of Bethany.
PRAYER: Lord Jesus Christ, you who were about to suffer for the whole world, you chose to come and stay in Bethany—that is, in the house of obedience—and you willed to dine there and allowed your head and feet to be anointed; grant that I may persevere in true obedience, and through this service, may I deserve to offer you a spiritual refreshment, for you delight in our obedience and are, in a way, fed by it. Make me also anoint your head and feet there: the head, by acknowledging the power of your divine virtue with worthy reverence and praise; the feet, by... ...by likewise receiving the mysteries of your humanity with dignity; or the head, by venerating you as Christ, and the feet, by serving your faithful ones, so that by acting in this way, I may obtain your grace. Amen.
Read the original Latin
ApprOpinquante autem tempore, in quo Dominus pati disposuit, appropiuquavit ipse loco, in quo ejusdem Passionis dispensationem lacere voluit ; ui per hoc intimaret, quod voluntarie et sua sponte pateretur, et mortem subiret. Jesus ergo ante sex dies^ solemnitatis. Paschde, id est sexta die ante Pascha, scilicet sabbato, ante ramos Palmarum, venit Bethaniam. Inteiligas liic diem Paschae non decimam quartam primi mensis, in qua ad vesperam immolabatur agnus paschalis; seJ diem (juintam decimani, scilicet illam in qua passus est Christus. quae tota erat fesliva et solemnis. Unde Theophilus : (( Decima autem die mensis agnum Judaei capiunt immolandum in ipso festo Pascha) ; ex tunc enim festivitatis prgelibant sulemnia, quapropter in die quae est nona mensis, et pra^cedit sextam diem ante Pascha, epulantur splendide, et exordium festi hanc diem constituunt ; quo fit ut Jesus quoque pergens Bethaniam, eouvivaretur ; » haec Theophilus. Ideo autem venit Bethaniam, ubi Lazams fuerat mortuus, quem suscitavit Jesus, ut Lazari resuscitalio renovaretur, ac memoriae omnium arctius imprimeretur ; et ut inexcusabiles Judaei de morte tanti suscitatoris trac. tantes confunderentur, et ex memoria miracuh ibidem facti turba populi moveretur ad eum houorifice recipiendum in civitatem Jerusalem ante suam Passionem, sicut fueratpraedictumper Zachariam Prophetam, dicentem : Exsulta satis, filia Sion, jubila^filia Jerusalem ; eccercx tuus venit tibi^ etc.
Scicns en:o Dominus Judaeos conspirasse in suam mortem, appropinquante Pascha, in quo agnus paschaiis immolabatur, revertendo veiiit ipse quasi agnus ad victimam, ut sic Agnus verus immediate post inimolationem agni paschah's immolaretur pro nobis, et veritas figurae succederet, et verum Pascha haberemus. Et erat in domo Simduis prius leprosi, tunc autem mundati; quia fuerat leprosus, et a Domino sanatus, sed tamen adhuc pristinum nomen ad memoriam miraculi retinebat, ut virtus curantis appareret, sicut adhuc dicitur Matthaeus publicanus, licet esse publicanus desierit. Hinc colligere possumus, quod licet a peccato nostro mundati fuerimus , semper tamen ipsum in meiuoria ad poenitentiam habere debemus. Hunc Simonem leprosum tradunt fuisse beatum Julianum, sic postea vocatum, et factum Cenomanensem Episcupum, cui iter agentes dicunt pater noster^ ut bonum habeant hospitium.
Feccrunt autem eiy Domino ccenam ibi ; et Martha mini~ strabat, Lazarus vero, invitatus a Simone, unus erat ex discumbentibus cum eo. Ple credendum est quod coena honesta, et absque luxu fuerit, quam fecerunt ei qui praedicator et amator parcimoniae exstitit. Martha ministrabat ibi,quia, secundum quosdam,domus Marthae erat possessione, sed Simonis leprosi habitatione, alias ibi non ministravissset ; vel, potest dici, quod iste Simon erat Marthae vicinus, et propter hoc ipsa ministrabat in domo ejus, sicut homines solent farcre in doniibus amicorum suoriim, et maxime propler reveren• tiam ipsiiis Christi comedentis ibiclem. Lazarus vero crat unus ex discumbentibus cum co, invitatus a Simone, et hoc factum est ad declarationem veri miraculi de ejus reSLiscitatione, ut ex hoc quod post suscitationem cibumsumeret,non phantastica sua suscitatio esse proharetur. Unde ait Augvstinus : « Ne putarent homines phantasma esse factum, quia mortuus resurrexit, Lazarus unus erat ex recumbentibus, vivobal, loquebatnr, epulabatnr ; veritas ostendebalur, infideHtas Judaeorum confundelsatur. » Et, secundum eumdem Augustinum^ Lazarus, dnm discunibit in ccnvivio, convivis interrogan! ibuseumtristialoca,poenarumque sedes alta nocte obscuras, indicavit diligenti narratione per ordinem; et ita inferi, longis temporibus ignorati, tandem invenerunt proditorem. Quod autemante sex dies venit Jesus, hocmysterio convenit.
Primo quidem, quantum ad nunicrum; numerus enim senarius perfectus est, unde et Deus opera creationis perfecit sex diebus et propterhoc decnit, quodsex diebus quodammodo compleretur opus Passionis, quo omnia sunt restaurata. Secundo, quantum ad figuram ; quia dccima die mensis primi tollebaiur agnus, et servabatar usque ad quartam decimam, unde et Dominussexta die ante quindecimam Jerusalem intrare voluit, quasi ad locum immolationis accedens. Quod venit Bethaniam, quae interpretatur domus obedientix, etiam congruit mysterio : primo, quantum ad causam Passionis, quia, secundum Apostolum, factus est obediens Patri usque ad mortem\ secundo, ad fructum Passionis, quem consequuntur illi soli, qui obediunt ei, quia, secundum eumdem Aposlolum, fuctus est omnibus obtcmperantibus sibi, causa salutis seternde. Unde Uicronymus : « Passurus Dominus pro oniui mundo, etuniversas nationes suo sanguine redcmpturus, venit et moratur in Bethania, id est in domo obcdientise ; hinnulus cervorum semper ad lectum suum redit, et Filius obcdiens Patri, usquc ad mortem, obedientiamanobis petit: » hfBC Hieronijmus. Quod venitubi fuerat Lazarus mortuus, quem suscitavit, significat quia in domo obedientiae, illi qui sunt spiritualiter mortui in peccatis, resuscitantur reducti ad vitam justitiae, quia, secundum Apostolum, pcr unius hominis obeditionem justi consiituentur multi. Quod fecerunt ibi coenam Domino, convenit etiam mysterio, quia Dominus in domo obedientiae spiritualiter reficitur, delectatus in obedientia nostra ; et Martha ministrabat et satagebat eirca frequensministerium,perquam significanturpraelati, qui in ecclesiis ad ministerium instituuntur, secundum illud Apostoli ; Sic nos existimct homo ut ministros Christi; et Lazarus resuscitatus erat unus ex discumbentibus, per quem significantur subditi ministeriopraelatorum, a peccalis ad statum justitiae reducti, qui cum aliis iterumspiritualiter cum Domiuo merentur epulari. Maria vero unxit caput et pedes Jesu, et capillis suis extersit, per quam significantur contemplativi : de ea enim dicitur alibi, quod sedens secus pedes Domini audiebat verbumillius. Unde Alcuinus : a Mysiice, quod ante sex dies venit Bethaniam, significat quod ille, qui stx diebus omnia fecerat, et sexta die hominem creaverat,ipsa sexta mundi aetate, sexta feria, sexta hora redimere mundum venerat.
Coena autemDominicafidesestEcclesiaejgi/a? 'per dilectionem operatur ; Martha ibi ministrat, cum tidehs anima opera suae devotionis Domino impendit ; Lazarus unus est ex discumbentibus, cum hi qui post peccatorum mortem suscitati sunt ad justitiam, una cum eis qui in sua permanserunt justitia, de praesentia ventatis exsultant, et ccelestis gratiae munere aluntur. Et bene ista coena in Bethania celebratur, quae interpretatur domus obedienti%, nam Ecclesia cst obedientiae domus : » haec Alcuinus.
Maria ergo. . . venit. . . et accessitadeumJesum, tamquamad fontem misericordiae lavantem infirmitates uostras; habens alabastrum unguenti nardi pistici pretiosi, id est vasculum alabastrinum, scilicet pixidem de alahastro, quod est genus marmoris candidi, et variis coloribus interlincli, in quo bene etincorrupte scrvantur unguenla, plenam unguento pretioso; et, fracto alabastro, effudit unguentum super caput ipsius recumbeniis, id est ad mensam sedentis, sicut efTunditur aqua rosacea propter refrigerium et odorem ; et etiam unxit inde pedes Jesus, apud quos etiam alias tantam gratiam inveuerat, et pedes ejus extersit capillis suis. Ordine alio factum fuit quam hic scriptum est : quia primo lavit pedes et exiersit, et postea unxit.
Et domus impleta est ex odore unguenti effusi : quia enim de re aromatica erat, longe lateque poterat odor ejus diffundi. Non est verisimile quod essetaliquid grossum sicut unguenta communiter dicta, quia indecens essettale quid ponere super caput hominis sedentis in mensa, et ideo dicendum quod hic vocatur unguenlum liquor pretiosus de re aromatica expressus, sicut aqua rosacea exprimitur de rosis. Aliqui dicunt quod fuit lacryma fluens naturaliter de arbore aromatica, quae est multum pretiosa, et valet ad multa medicinalia. Dicunt etiam aliqui, quod nardus est herba nigra, faciens spicas in cacumine, et propter hoc, ubi Joannes dicit nardum pisticum, Marcus habet nardum spicatum, quia de illis spicis extrahitur liquor praedictus per artificium, vel, secundum alios, fluit per naturam. Alii vero dicunt, quod est 1'rutex arbor parvula, et inde fluit vel extrahitur liquor modo praedicto. Pistici, secundum quosdam, nomenest loci ubi crescit arbor unde talis liquor exprimitur; sed melius dicitur pistici, id est fidelis ; TrtTrt? enim Graece, iides est Latine, hoc est dictum, quod iste liquor erat purus et verus, non habens aliquid aliud admixtum, nec sophisticatus; pretiosi, quia valebat trecentos denarios, id est nummos usuales, erat enim ille liquor refrigerativus et confortativus membrorum, et consolidativus, et valde odoriferus, valens ad allevationem laboris contra aestum solis, et distemperiem aeris, et ad multamedicinalia. Ex quo patet pretiositas unguenti, super pedes et caput Jesu efTusi, et devotio ac pietas Mariai , qua3 labori Christi compatiens, et pedes et caput ejus unxit; et rem tam pretiosam in obsequium ejus expendit.
In quo et nos docemur, quod ea, quae pretiosissima suntapud nos, Deo offerre debemus.
Et quod alia vice, peccatrix adhuc existens, fecit in eadem domo ex contritione, scilicet quando conversa est, et peccata ei multa dimissa sunt, eo quod multum dilexit; nunc justificaia et familiaris Domino effecta, facit ex devotione; sed tunc tantum pedes unxit, et gradatim a pedibus ad verticem perveniens, nunc et caput et pedes ungere meruit; tunc unxit Dominum unguento poenitentiae, nunc unguento devotionis. Ibi rudimenta poenitentium, hic justitia perfectarum designatur animarum; diligebat enim Jesum super omnia, et de obsequendo eidem non poterat satiari. Fragrantia fidei caput Domini et pedes, quasi odore aromatum perfundit, qui divinitatem et humanilatem ejus digna laude attollit ; nunc de pedibus ad caput ascendens, nunc ad pedes a capite per fidem desceudens. Secundum enim Paulum Apostolum, caput Christi est Deus; itaque caput Christi ungit, qui ad honorem Dei omnia opera sua facit, juxta illud ejusdem Apostoli : Omnia in gloriam Dei facite ; qui vero vestigia Christi sequitur, pedes ejus ungit : item, caput Christi qui ipsum Christum veneratur; pedes vero, qui ejus fidelibus obsequitur. Ubi Augustinus : « Quaecumque anim? . fidelis vis esse, cum Maria unge pedes Domini pretioso unguento. Unguentum illud justitia fuit, ideo libera fuit.
Unge pedes bene vivendo,etDominica sectando vestigia; capillis terge, si habes superflua, da pauperibus, et pedesDomini tersisti. Capilli enim superflua corporis videntur. Domus autcm impleta est odore, scilicetmundus impletus est bona fama. Nam odor bonus, bona fama est. Qui maJe vivunt et Christiani vocantur, injuriam Christo faciunt; de quibus dictum est, quod per cos nomen Dei blasphematur. Si per tales nomen Dei blasphematur, per bonos nomeii Dei laudatur. Audi Apostolum : ChtHstiy inquit, honus odor sumus, in omni loco. Dicitur et in Canticis Canticorum : Unguentum efiusum nomen tuum : » haec Augustinus.
Ubi et Beda : (( Mystice aatem, hsec devoiio Mariae Domino ministrantis, fidem ac pietatem designat Ecclesiae sanctae, quse loqaitur in amoris Cantico, dicens : Dum esset rex in accubitu swo, nardus mea dedit odorem suum. Quae nimirum verba, et semel juxta litteram manibus Mariae complevit, et quotidie in omnibus suis membris spiritualiter implere non desinit, quse toto diffasa orbe gloriantur, et dicunt : Deo autem gratias qui semper triumphat nos in Christo Jesu, et odorem notitise suse manifestat per nos in omni loco, quia Ghristi bonus odor sumus Deo. Qaicumquepotenliam divinse virtutis ejus,qu8e illi unacum Patre est, digna reverentia confitetur, laudat, et praedicat, caput profecto illius unguento perfandit pretioso. Cum vero assumptae mysteriahumanitatis, aeque digna reverentia suscipit, in pedes utique Domini unguentum nardi pi sticum, id est fidele, ac verum perfuudit, qui illam ejus naturam qua terram contingere, hoc est inter homines conversari diguatus est, pia praedicatione cominendat, ad devotis veneratur obsequiis. Domus autem impleta est ex odore ungueuti, quod siguificat odorem sanctitatis Christi implesse Ecclesiam, ad quem odorem omnes festinant.)) Ubi etiam Origenes: (( Qui eleemosynas et alia hujusmodi, quae ad utilitatem hominum fiunt, facit in Christianos, pedes Domini ungit; qui autem castitati studet, et in jejuniis et orationibus permanet, et ceteris qaae tantum ad gloriam Dei proficiunt, ungit caput Christi. » Aut, doctrina quae necessaria est hominibus, est hoc ungaentum, quo pedes Domini unguntur; agnitio autem fidei, quae ad solum pertinet Deum, est unguentum,quo ungitur caput Christi. Capillis autem pedes extergit, qui ea, quae fluunt a mente tamquam capilli a capite, in obsequium Dei retorquel.
Unde in Canticis : Vulnerasti cor meum, soror mea, sponsa, in uno oculorum tuorum, et in uno crine colli tui, hoc est, caritate affecisti me, propter simplicitatem oculorum tuorum me contemplantium, et propter simpUcitatem taarum cogitationum, quae in me continue diriguntur. Hoc enim modo devotionis extergitur a pedibus Christi quidquid in eis est lassitudinis et tarditatis, quibus ad nos aliquando tardat venire. Et notandum quod hac die, scilicet sabbato ante ramos Palmaru'ii, quo Maria lavit pedes et caput Domini unguento, in memoriam hujus rei, eodem sabbato, Dominus Papa consuevit vacare, et intendere paiiperibus, dando illis elee mosynas, atque eorum pedes lavando ; pauperes enim sunt pedes Domini sedentis in coelo, adhuc (ieambulantes in terra. In coena enim Domini, propter officii magnitudinem, ad hoc non vacat intendere, et mandatum celebrare. Cujus rei occupaiione, eadem die stationem ad missam celel»randam non facit, sicut ceteris diebus Quadragesimte facere consuevit; et ideo vacat hoc sabbatum aproprio missae officio.
Indignabatur autem et murmurabat de hoc facto Mariae Judas Iscariotes, qui dixit : TJtquid perditio ista unguenti facta estl Putabat eiiim unguentum perditum, propter hoc quod non habebat apad se pretium; in quo verbo non solum increpabat mulierem, quare hoc faciebjit, sed et Ghristum qui hoc tieri permittebat. Ecce quod in obsequium Christi ponebatur, perditum reputabatur; simile aliqui faciunt, qui omne quod ex devotione Deo in oratione vel mcditatione impenditur, perditum esse dicunt, quia nos utilitati proximorum intendere non cernunt. Similiter si aliquis religionem intrat, talem multi fatuum seputant; si autem actibus secularibus se implicet, talem prudentem esse dicunt. Unde communiter dicitur de persona, cum debilis est et infirma, quod nihil valet, nisi ad dandum pro Deo. Re? etiarn sajpe pro I)E EFFUSIONE UNfiUENTI SlUMMl CAPUT JESU. Ueo 11011 (lantur, donec cloteriorarc videntur. Unde dicitur : Panem muciditas^ vinumque toni[trua, vcstcm Tinea, pauperibus sed confert mu[sca scutellam.
Potcrat enim unguentum istud venumdari plusquam trecentis denariis. In hoc insiiiuatur occasio venditionis Christi ab ipso Juda pro triginta denariis venditi; nam, secundum quosdam, cousuetudo Ghrisli erat quud decimam partem eorum, quae sibi dabantur, pauperibus erogabat. Ycl, cum Judas procurator Domini esset, credebat secundum consuctudinem suam accipcre sibi decimam parlem dati>rum Domino; et ideo voluit vendi istud uuguentum, ut haberet triginta denarius, qui sunt decima pars trccentorum, proptcr quod Judae visum cst, quod in unguento super Ghristum effuso triginta denarios perderet, unde ab illa hora cogitavit, ut Ghristum triginta dcnariis venderct, et sic prasdam suam recuperaret. Vei, secundum alios, ibi triginta argentei, pro quibus Dominuui vendidit, valebant trecentos denarios usuales, et sic recuperavit totum pretium unguenti. Subjicit: Et dari pauperibus ; ecce sub praitextu pietatis, zelat affectum, non pictatis, sed cupiditatis. Hoc enim dixit simulans pietatem, ad opcriendam suam cupiditatem. Per hunc dcsignantur detractores bonorum operum, sub specie pietatis denigrantcs.
Quidam etiam alii discipuli indigne ferebant, et quasi de perdito unguento murmurabant; isti quidem moti pietatc propter pauperes indignabantur, non intendentes esse perditum simpliciter, sed in comparationc ad sublevationcm pauperum; audicrant enini a Domino : Misericordiam volo, et non sacrificium^ et ideo furte credebantquod dare paupcribus csset magis bonum. Judas vero mutus cupiditate, propter lucra sua, quamvis etiam sub prijetcxtu, id est velamento seuspeciepietatis indignabatur. Dixit autem hocy non quia de egenis pertinebai, ad eum^ id est non quia compat(U'ctur paupcribus, vcl curaret dc cis;scd, quia dol(;bat quod ungucntuin non fu<Tat sibi traditum, ut cjus pi elium furando sibi rctineret. Unde Tlicophilns : « Discipuli plures muliereni argucrunt, eo qiiod s;epe Ghristum audii rant de elccmo^ynis dicentem; Judas vero non eadem intentionc indigne tulit, sed prupter amureni pecuni? B et turpe lucrum. Unde et Juanncs ipsum sohim commcmorat, tamquam frauthjlenta intcntione mulicrcm argucntem, cujus ex hac occasione, furandi consuetudinem credidit intimandam : » haec Theophilus. Licet enim porlabat ea, quae dabantur pro Ghristo ad dnndum pauperibus; non tamen hoc faciel)at, sc 1 sibi retinebat, unde mussitatio ejus cum crimine ponitur, quod non curam pauperum habuerit, sed suo furto providere voluit, quiafur erat, et loculos, id est bursas Domini, habens, et custos eorum existens, ea quse mittebantur in locuiis, donata in eleemusynam a fidelibus, ad usum et necessitatem discipulurum et pauperum, furtu adsportabat, portabat quidcm ministerio, sed adsportabatfurto. Habebat loculos Dominicos, ad ea quae dabantur mittenda; et loculus proprios, ad ea qua3 furabatur reponcnda.
Et, sccundum Augustinum, ea quae furabatur dabatuxori et filiis suis. Sic multi habentes loculos et facultates Ecclosiae, ea quae divino cuitui et pauperibus erogare debercnt, subtrahunt et sibi retinent, ac inde ditari et inclyti ficri student. Multi etiam hona Ecclcsiae, quae sunt pauperum, dant filiis et meretricibus, ac sacrilega crudelitate illa surripiunt pauperibus, et expendunt in illicitis. Unde de sacerdotibus Bclis legitur, quomodo filii et uxorcs eorum comedebant illa qua3 super altare ponebantur; et rex credcbat quod Be oa cornedisset. Multi etiam custodeslloculorum monasterii existentes bona ad usum fratrum deputata largiuntur quibus non debent; ci magis in suis superfluitatibus, quam aliorum necessitatibus expendunt, ac alias illicite et niale consumunt. Et, quia omnes praedicti loculos Ghristi cum Juda fure portant, et euiii in scelere sequuntur; ideo etiam post eum in tenebras demerguntur.
Dominus, cui Angeli ministrant, condescendens infirmis, loculos habebat, in quibus oblata fidelium servabantur, suorum et indigentium necessitatibus profutura, in signum quod Ecclesia loculos erat habitura; et in hoc datur forma Ecclesiae servandi neressaria. Sane, cum doceret viam paupertalis, non habebat loculos propter propriam utihtatem ; ? ed ad pauperum suorum sumptus et necessitatem. Unde Augustinus : « Habebat Dominus loculos, et a fidelibus oblata conservans suorum necessitatibus, et aHis indigentihus tribuebat. Tunc primum ecclesiasticae pecuniae forma est instituta, ut intelligeremus quodprgecepit non cogitandum esse de crastino, non ad hoc fuisse praeceptum, ut nihil pecuniae servaretur a sanctis; sed ne Deo propter ista serviatur, et propter inopiae timorem justitia deseratur. » Unde et Nicolaus III, in declarando regulam Fratrum Minorum : « Dicimus quod abdicatio proprietatis omnium rerum, tam in speciaii quam in communi, meritoria est et sancta, quam Christus, viam perfectionis ostendens, et veri^o docuit, et exemplo hrmavit. Nec his quisquam putet obsistere, quod interdum dicitur Christum loculos habuisse. Nam si Christus, cujus perfectasunt opera, in suis actibns viam perfectionisexercuit; interdum etiam infirmorum imperfectionibus condescendit, ut sic et viam perfectionis extolleret, et imperfectorum infirmas semitas non damnaret.
Sic infirmorum personam Christus suscepit in ioculis ; sic et in nonnullis aliis, non tantum carne, sed et mente condescendit infirmis. Egit ergo Ciiristus fortia, docens perfectionis opera; egit etiam et infirma, sicut interdum in fuga patuit et loculis; sed utiumque perfecte, perfectus existens, ut perfectis et imperfectis viam salutis ostenderet ; » haec Nicolaus III. Sed quarc Dominus furi loculos commisit, et avarum suuin dispensatorem fecit? Videtur enim quod ei occasionem peccandi ded(! rit. Dice idum quud Judas priino fuit bonus, quando vocatus fuit ad Apostolatum, et otficium dispensationis sibi traditum; sed postea lapsus est in peccatum. Et quaravis Christus sciret eum futurum furem, et malum, tamHU pluribus de causis tradidit sibi illud officium : primo, ut ejus Ecclesia, exemplo sui, fures et malos cum patitur toleraret ; non est enim bonus, qui malus tulerare non potuit; secundo, ut ei occasionem proditionis auferret,cum ex loculismitigationem concupiscentiae haberet ; tertio, ut do ceret quod minoribus temporalia tradenda sunt, sed majoribus spiritualia sunt committenda; quarto, ut nos instruens, ostenderet iquam parum temporalia curaret, quando bursam pecuniae furi et deteriori tradidit; claves autem Ecclesiae cum magna examinatione commisit Petro, quod est contra illos qui suas animas, vel aliorum illis committunt ad regendum, quibus bovem vel asinum non committerentad vendendum. Ex praemissispatet,quod Christus etdiscipuli ejus de eleemosynis et oblationibus fidelium tamquam pauperesvivebant.
Sed Dominus Jesus pro Maria respondit, et eam more solito defendens ait illis : Quid molesti estis huic mulieri? Quasi diceret : Sine causa murmuratis : Opus enim bonum operata est in me, et ergo non debelis eam reprehendere. Non est perditio unguenti, ut vos dicitis, sed opus bonum, id est pietatis et devotionis obsequium; unde de bono opere lapidatiseam, contra rationem etjustitiam. Sinite illam nunc de hoc unguento facere quod poterit, ut in diem sepulturse mex servet illud, sciIicet quod tunc pro ipsa praeparabit; illud enim reservabit, quia non potuit expendere, praeventa acceleratione resurrectionis meae. Unde dimittenda est nunc facere quod tunc non poterit; et illud unguentum in loco istius nunc in me expensi tunc servabit; vel, praecepit partem istiusunDE EFFUSIONE UNGUExXTI gueuti ad sepulturam suam reservari. Undecredendum est,quod Maria hoc fecerit edocta a Spiritu Sancto : quia etenim cognoverat Dominumin proximo moriturum, ipso hoc dicente, ideo unguentum paraverat, cujus partem nunc expendit, etpartemad ofiicium sepulturse reservavit. Pauperes enim semper hahetis vobiscum^ quibus benefacere potestis, et recuperare quod modo neglectum dicitis ; me autem non semper habetis, scilicet prsesentia corporali, ad habitandum vobiscum in carne passibili, quae indi^et unctione tali. Quasi diceret : Poterit recuperare ad benefaciendum pauperibus, sed non ad ungendum corpus meum.
Bonis et mahs loquitur de prae^entia corporis sui ; sedet enim ad dexteram Patris^ postquam in coelum ascendit, et secundum corpus non est hic, qui prsesentia majestatis semper est hic. Si tamen ad bonos pertines semper habes Christum in pra? sonti per fidem, per signuni, per Baptismatis sacramentum, peraltaris cibum et potum. Undealibi dicit eis : Ecce ego vohiscum sum usque ad consummationem seculi, quia erit cum fidelibus praesentia spirituali et sacramentali. Quod habuit, id est quod potuit, hsec fecit : vel, quod habuit lacere ex officio pietatis, hoc fecit, in opere deitatis ; prde\jenit enim ungere corpus meum, in sepulturam meam futuram designandam, quia in hoc facto praefiguravit eam de propinquo futuram. Quasi ilhs cliceret : Sinite ut faciat vivo, dum pote^t, quod voiet facere mortuo. sed nonpoterit. Unde Alcuinus : « Significat se mortuum et ad sepehendum aromatibus esse ungendum.
Ideo Mariae, cui ad unctionem mortui corporis pervenire non hceret, donatum est viventi adhuc impendere obsequium, quod post morlem celeri resurrectione praeventa, nequiverit. » Unde et Theophilus : « Pra^venit ea quasi a Deo ducta ungere corpus meum, in signum sepulturffi futurae, in quo proditorem confundit. Ac si ei diceret : Qua conscieatia mulierem confundis, quae in sepulturam corpus meum ungit, et teipsum non confundis, qui me in mortem trades ? » Mittens enim hsec unguntum hoc in corpus meum, ad sepeliendum me fecit, et per hoc, meam sepulturam prffifiguravit. Quod vos putatis perditioncm esse unguenti, officium est, et significatio sepulturae. Mysterium est quod agitur, in quo mors et scpultura mea cito fieri significatur. In proximo enim passurus sum, ideoque mihi hoc obtulit ad sepeliendum. Nec mirum si me unguento perfuderit, et mihi bonum odorem fidei suae dederit, cum ego pro ea mox fusurus sim sanguinem meum, et daturus animam meam.
Patientia ergo Domini arguit Judam avaritiae, et non paupeium causa dixisse quod dixit; sed obsequium Mariae commendavit, ostendens quod esset moriturus, et ad sepehendum aromatibus ungendus.
Tunc affirmans eis Jesus, opus hoc commemorandum in dulcem memoriam ejus, id est ad laudem ejus recitandum, tamquam factum virtuosum, ait : Amen dico vobis ubicumque in toto mundo prdedicatum fuerit hoc Evangelium , id est hoc factum mulieris pertinensad Christi Evangehum ; nondum enim EvangeUa erant scripta. Quasi diceret : Vos insipienter eam reprehenditis, pro ej facto, pro quo ipsa laudanda est in universo mundo , ubicumque prdedicatum fuerit istud Evangelium, id est ubicumque dilatabitur Ecclesia per mundum, et quod hsec fecit, narrahitur in memoriam ejus : quia memoriale sempiternum habebit, ex hoc quod mihi fecit. Ubi idem Theophilus : « Prophetat autem Dominus consequenter duas prophetias, scilicet : quod Evangelium ejus praedicabitur in universo mundo, elquod opus muheris laudabitur : » haec Theophilus. Et hoc Domini dictum jam patet adimpletum. Ubi Beda: « Notandum autem, quia sicut Maria gloriam adepta est, toto orbo quocumque Ecclesia sancta difTu^a est, de obsequio quod Domino pia devotione exhibuit; ita e contrario, ille qui obsequio ejus detrahere iemeraria lingua non timuit, perfidiae nota 16G SEGUND/E PAIITIS longe lateque infamatus, et Deo simul atque homiaibus merito factus est exosus ; sed Dominus bonum laude digna remunerans, luturas impiicontumelias tacendo prseteriit : » hsec Beda.
Nihilomiuus tamen et Judas indignatus remansit, et inde proditionis causam et occasionein assumpsit; hinc habemusargumentum, quod majus bonum qandoque omittcndum est, pro minori bono quod itcrum recuperari non poterit. Et praefertur hic bonum quod videtur miaus ei quod videtur majus, in gcnere dico, non quoad caritatem. IJbi sciendum quod multabonaopera sunt, de quibus si peteretur cunsilium antequam fiant, nun consuleremus quod fierent, quia iorte possent tleri meliora ; postquam tamen jam incipiunt fieri, nun sunt prohibenda. Et, secundum Ghrysostomum, forte Jesus antequam efTunderet unguentum, elegisset potius illud dari pauperibus; nunc vero quia jam factum erat, exprimit, dicens : Sinite illam. Item , quanduque faciendum est illud quod est minus necessarium ; et_ potest praeponi magis necessario, si remanet locus implendi quod est magis necessarium, praesertim si toUatur locus faciendi id quod est minus necessarium, et immineat casus quod illud minus necessarium non posset alias recuperari; et ideo forte IDominus permisit sic fieri. Unde et dixit quod pauperes, non autem ipsum, semper haberent. In hoc autem quod dicit : Pauperes semper habetis vobiscum, datur intelligi familiaritas, quam divites debent habere ad pauperes, quia pauperes maxime facti sunt propter divitef^.
Circa ista, Anselmus ad sororem suam scribens, sic dicit : « Gaude, qucTso, huic interesse convivio, et singulorum distingue officia : Martha ministrabat, discumbebat Lazarus, unxit Maria. Hoc ultimum tuum est ; frange ibi alabastrum cordis, et quidquid omoris, quidqnid desiderii, quidqnid afTectionis habes, totum effunde super caput Sponsi tui, adorans in homine Deum, et in Deo hominem. Si fremit. si murmurat, si invidet proditor, si perditionem vocat devotionem, non sit tibi curae. Pharisaeus murmurat invidens poenitenti, murmurat Judas de effusione unguenti ', sed Judex accusationem non recipit, accusatam absolvit. Sinite , inquit , illam ; bonum enim opus operata est in me. Laborat Martha, parat hospilium peregrino, esurienti cibum, sitienti potum, vestern algenti; ego solus Mariae, et illa mihi totum pr. iestat quod habet, a me quidquid uptat, exspectet : » hsec Anselmus.
Gonspice igitur Dominum Jesum coenantem in domo Simonis, cum illis amicissuis, quia forte consanguinei vel multum domestici erant ejusdem Simonis, et conversantem cum eis paucis diebus, scilicet usque ad tempus Passionis suae; sed amplius in domo Marthse; hcec enim domus erat suum refugium speciale. Ibi cum discipulis suis comedebat et dormiebat ; ibi et Mater ejus cum sororibus quiescebat,quam omnes multum honorabant, et maxime Magdalena, quae eam semper associabat, nec ab ea ullatenus recedebat. Lazarus quippe, et Maria Magdalena, et Martlia ex eisdem patre et matre;' geniti, insignes et divites fuerunt. Lazaro, cessit pars eorum, quse in Jerusalem parentes habuerant, scihcet quidam vicus ; Mariae, Magdalon castellum, seu oppidum Galiiaeae ad duas leucas de Bethsaida, contra meridiem, et secundo milliario a stagno Genezareth; et Martha^, Bethania in partem de hereditate parentum cessit et evenit. Sed tamen, propter hospitalitatis gratiam, simul cum Martha manebant, quia ipsa prudentior ad dispensandum erat; et ideo etiam in receptione Domini, sola aliquando Martha Jegitur nominata. Conspice etiam ipsam Dominam, quia de dilectissimo Filio suo timore perterrita erat, nec se ab eo illo tempore separabat. Et cum Dominus defendit Magdalenam a murmure proditoris, dicens : Mittens hme. unguentum hor in mrpus meum.
Tl ad sepeliendum me fecit, an noQ crcdis quod hujus verbi gladius Matris animam pertransiret? Quid enim de mortesua expressius dicere poterat ? Similiter et omaes alii erant perterriti, et anxiis cogitationibus ploni, colloquentes ad invicem unus cum altero, hinc inde, in ore iUorum qui habent dura et adversa tractare. Compatere ipsis, et tunc Hbenterciim eis convcrseris.
Cognovit ergo , per famam publicam, turba multa ex Judseis, qui ex tota terra venerant ad diem festum, quia illic est, scilicet quod in Bethania, esset Jesus. Bethania enim prope Jerusalem, quasi ad duo milliaria erat, et ideo de lacili hoc cognoscere poterant. Et venerimt illuc, non propter Jesum tantum, sed etiam ut Lazarum viderent, quem suscitavit a mortuis. In hoc facto innuitur duplex causa : una, propter ipsum Jesum reverenter visitandum; alia, utviderent Lazarum ab eo suscitatum. Et hoc propter duo : primo, quia illud quod factum circa ipsum auiiierant, valde mirahile erat, et hoc homines videre desideraut ; secundo, quia sperabant, Lazaro referente, aliquid dealia vita percipere, et audire, cujus cognitiouis desiderium homini est innatum. Curiositas tamen magis eos adduxit, quatn caritas, nec tantum amore ducebantur quantum admiratione; quia sicut se cupiditas homiiium habet, nova videre etaudire cupiebant. Sed illa curiositas mala non erat, ex qua ad fidem induci poterant. Nos e contra, si cognoscimus Jesum obediontis animaj domum in qua inhabitet invenisse, veniamus illuc contemplatione ; non propterhominem tantum, quem in anima suscitatum videmus, sed ut vitam bonam imitemur, ct per hoc ad visionem Jesu perveniamus.
i3 Pharis^orum stulta cogitatio DE interficiendo Lazaro. — Cogitaverunt autem principes sacerdotum, dolentes de manifestatione glorise Christi, iit et Lazarum interficerent, ad occultandum rairaculum, quia multi propter illum abibant ex Juddeis et credebant in Jesum, convicti signo maximo, et inducti ad credendum. In quo videbantur manifeste Deo obviare: ipse enimviviticaverat Lazarum; et isti volebant occidere eum, ex quo et maxima patet malignitas eorum. Stulti et maligni Judsei eum occidere volebant, quem nuper Dominus suscitaverat, ac si iterum eum resuscitare non posset. Unde ait Augustinus : « 0 stulta cogitatio, et csca ssevitia! Dominus Christus, qui suscitare potuit mortuum, non posset suscitare occisum ? Ecce utrumquc fecit Dominus, et Lazarum mortuum, et seipsum suscitavit occisum. » Ubi et Chtysostomus : « Nullum autem miraculum Christi eos ita furere fecit; hoc euim mirabilius erat, et coram multis factum est, et erat inopinabile murtuum quatriduanum videre ambulantem et loqueutem.
» ORATIO Domine Jesu Christe, qui pro omni mundo passurus venire et morari in Bethania, id est in domo obedientiae, et ibidem ccenare voluisli, ac caput et pedes tibi ungi pcrmisisti, da mihi ut in vera obedientia perseverando, per hanc tibi refectionem facere merearspiritualem, quia tu in nostra delectaris, et quodammodo pasceris obedientia. Fac etiam me ibidem caput tuum et pedes ungere : caput quidem, divinae virtutis tuae potentiam digna reyerentia et laude confitendo ; pcdes vero, assumpta? humanitatis mysteria similiter digne suscipiendo ; vel caput, te Christum venerando, et pedes, tuis fidelibus obsequendo, ut tuam gratiam consequar sic agendo. Amen.
Notes
- 1 ↩The Latin 'paupeium' is a likely scribal error for 'pauperum' (the poor).
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