Homily 12

About the great priest.

De magno sacerdote.

Everyone who is a priest among men is small and insignificant [compared] to that priest about whom God said, “You are a priest forever after the order of Melchizedek.”¹ For that one is “a great priest”² who can “enter into heaven,”³ go beyond every creature, and ascend to him who “dwells in inaccessible light,”⁴ the God and Father of the universe. Because of that the one who was called “a great priest”⁵ among the Jews entered a holy place, but one made by hand, constructed with stones; he did not ascend into heaven nor could he stand before “the Father of lights.”⁶ But since he fulfilled the shadow⁷ and image of these, he also bore the name “the great priest” through the shadow and image. Whence also the Jews through the fact that they ought to have been closest to the faith, since among them a certain outline and image of the truth had shone forth as long as they regard the types as the truth, they rejected the truth itself as a lie. But we who receive “the great priest” ought to understand how this one is truly “the great priest.” Truly he is “the great priest” who sent sins away, not “by the blood of bulls and goats, but by his own blood.”⁸ Therefore, because we know who “the great priest is” and affirm that the things written in the Law are written about “the great priest,” that is, about the Savior whom the preceding discussion shows to be “the great priest,” let us now see what those things are which the Law in a prophetic spirit writes about him.

1. Omnis qui inter homines sacerdos est, ad illum sacerdotem, de quo dixit Deus: "tu es sacerdos in aeternum secundum ordinem Melchisedech", parvus est et exiguus.  Ille est autem 'magnus sacerdos', qui potest 'penetrare coelos' et universam supergredi creaturam et adscendere ad eum, qui "lucem habitat inaccessibilem", Deum et patrem universitatis.  Propter quod et ille, qui apud Iudaeos 'magnus' dicebatur 'sacerdos', introibat quidem in sancta, sed manu facta, sed lapidibus exstructa; non adscendebat in coelum nec adstare poterat apud 'patrem luminum'.  Sed quia horum umbram implebat et imaginem, idcirco etiam 'magni sacerdotis' nomen per umbram gerebat et imaginem.  Unde et Iudaei per hoc, quod ad fidem proximi esse debuissent, quia apud ipsos adumbratio quaedam et imago praeluxerat veritatis, dum typos veritatem putant, veritatem ipsam tamquam mendacium respuerunt.  Nos autem, qui recipimus 'magnum sacerdotem', intelligere debemus quomodo vere ipse sit 'magnus sacerdos'.  Vere 'magnus sacerdos' est, qui peccata dimittit non 'per sanguinem taurorum et hircorum', 'sed per sanguinem suum'.  Quia ergo cognovimus, qui sit 'magnus sacerdos', et confitemur ea, quae in lege scripta sunt, de 'magno sacerdote' scripta esse, id est de Salvatore, quem vere 'magnum sacerdotem' esse superior tractatus ostendit, videamus nunc quae sint, quae de eo lex prophetico spiritu scribit.

2. “The great priest, from among your brothers, on whom the oil of anointing was poured over his head and who has his hands perfected to put on the holy vestments, will not take the mitre off his head; he will not rend his vestments and he will not approach any dead soul. He will not be contaminated in his father or his mother. He will not go out of the sanctuary and he will not contaminate the name which is sanctified over him of God because the holy oil of anointing of his God is on him; I am the Lord. This one will take a virgin from his race as a wife. But he will not take a widow, one cast out, one polluted, or a prostitute; but he will take a virgin from his race for a wife. He will not profane his seed in his people; I am the Lord who sanctifies him.”⁹

2. "Et sacerdos" inquit "magnus ex fratribus suis, cui infusum est super caput eius oleum chrismatis et perfectas habet manus suas, ut induat sancta vestimenta, de capite cidarim non deponet, vestimenta sua non disrumpet, et ad omnem animam mortuam non intrabit; in patre suo, vel in matre sua non contaminabitur, et de sanctis non exibit et non coinquinabit nomen quod est sanctificatum Dei super se, quia sanctum oleum chrismatis Dei sui in ipso est; ego Dominus. Hic uxorem virginem de genere suo accipiet.  Viduam autem et eiectam et pollutam et meretricem, has non accipiet; sed virginem ex genere suo accipiet uxorem; et non maculabit semen suum in populo suo; ego Dominus, qui sanctifico eum".

(2) Certainly, the image of this observance existed among the Jews and what the Law established was preserved by the Jewish priests. But, even though all these were diligently kept and even though all that the Law teaches was completed, this entire observance could not make a priest great. For how can “the priest” who can sin be called “great”? But that all were under sin, even great priests, we really observe from the fact that the Law prescribes that the priest “offer a sacrifice first for himself and then also for the sins of the people.”¹⁰ Therefore, how is he “great” who is placed under sin? But for this reason my great priest Jesus is “great” because “he did not sin nor was guile found in his mouth”;¹¹ and “the prince of this world” came to him “and did not find anything in him.”¹² Therefore, for that reason, the archangel Gabriel, when announcing his birth, said, “This one will be great and will be called the Son of the Most High.”¹³

Fuerit quidem etiam apud Iudaeos imago huius observantiae et custodia sint, quae lex statuit, a pontificibus Iudaeorum, sed et si diligenter cuncta servata sint et si omnia, quae lex praecepit, impleta sint, nec sic quidem omnis haec observatio magnum potuit facere sacerdotem.  Quomodo etenim 'magnus' dici potest 'sacerdos', qui peccare potest?  Quod autem sub peccato fuerint omnes etiam magni sacerdotes, et ex hoc ipso facile advertimus quod lex praecipit 'ut prius pro suis, post etiam pro populi peccatis offerat hostiam' sacerdos.  Quomodo ergo 'magnus' est sub peccato positus? Meus autem sacerdos magnus Iesus idcirco 'magnus' est, quia "peccatum non fecit nec inventus est dolus in ore eius" et quia venit ad eum 'princeps huius mundi et non invenit in eo quicquam'.  Ideo ergo et Gabriel archangelus nativitatem eius adnuntians dicit: "hic erit magnus et filius altissimi vocabitur".

(3) Sin makes man small and petty; virtue keeps him distinguished and great. For just as bodily sickness makes the human body feeble and poor, but good health renders it joyful and strong, so understand that the sickness of sin also certainly makes the soul lowly and small, but good health of the inner person and works of truth make it great and distinguished  ^[p.220] and, to the degree that it grows in virtues, it yields a larger greatness. That is how I understand what was written about Jesus, “He grew in wisdom and in age and in grace before God and men.”¹⁴ For what person is there who in childhood does not “advance in age”? So how could that same thing be written about Jesus as exceptional? I say this to you, who hear that Jesus bodily “advanced in age.” Therefore, understand that “he was advancing in age” of the soul and his soul became great because of the great and remarkable works that he was doing. Finally, the Apostle, knowing that this age must be understood to be about the interior man, writes, “Until we all attain to the perfect man, to the measure of the age of the fullness of Christ.”¹⁵

Peccatum hominem parvum facit et exiguum, virtus eminentem praestat et magnum.  Sicut enim aegritudo corporis exile et exiguum facit corpus hominis, sanitas vero laetum reddit et validum, ita intellige quia et animam aegritudo quidem peccati humilem facit et parvam, sanitas vero interioris hominis et virtutis opera magnam faciunt eam et eminentem et quanto in virtutibus crescit, tanto prolixiorem reddit magnitudinem sui. Sic ego intelligo illud, quod de Iesu scriptum est quia: "proficiebat sapientia et aetate et gratia apud Deum et homines".  Nam quis est hominum, qui non 'proficiat aetate' in pueritia, ut hoc velut egregium quiddam de Iesu scriberetur?  Ad te haec dico, qui corporaliter audis quod Iesus 'aetate proficeret'.  Intellige ergo quia 'aetate' animae 'proficiebat' et magna fiebat anima eius propter magna et ingentia opera, quae faciebat.  Denique sciens et Apostolus hanc aetatem de interiori homine sentiendam ita scribit: "donec omnes occurramus in virum perfectum, in mensuram aetatis plenitudinis Christi".

(4) For to grow according to the body and to become great does not depend on us. For the body takes from its generative origin sufficient material to become either great or poor;¹⁶ but the soul in us has opportunities and the freedom of choice to be either great or small. Therefore, if the soul is “insignificant” and small, then it can “be scandalized”; for thus it was written in the gospel, “It is better to be cast into the deep sea than to scandalize one of these little ones.”¹⁷ He who is great is not “scandalized” but he who is “least.” Whatever he sees, whatever he suffers, the great person does not turn away from the faith. Whoever is little in soul and small seeks opportunities to be scandalized, and seems to be offended in his faith. Therefore, finally, we must especially be concerned about those who are small in faith and we ought not to apply as much care about the great and strong as toward “the children” and beginners. For the strong “bear all things, endure all things, and never fall.”¹⁸ But we must observe “the small and weak ones in the faith”¹⁹ lest they are offended because of us and abandon the faith and fall from salvation.

Nam secundum corpus crescere et magnum fieri non est in nobis.  Corpus enim ex genitali origine quantitatis materiam sumit, ut vel magnum vel exiguum fiat; anima vero in nobis habet causas et arbitrii libertatem, ut vel magna vel parva sit.  Si ergo 'pusilla' et parva sit anima, etiam 'scandalizari' potest; sic enim scriptum est in evangelio quia: "expedit praecipitari in profundum maris quam scandalizare unum de pusillis istis".  Qui magnus est, non 'scandalizatur', sed qui 'pusillus' est.  Qui magnus est, quodcumque viderit, quodcumque passus fuerit, non declinat a fide.  Qui autem 'pusillus' est animo et parvus, occasiones quaerit, quomodo 'scandalizetur', quomodo in fide videatur offendi.  Propterea denique oportet nos maxime his consulere, qui parvi sunt in fide, nec tantum curam circa magnos et fortes, quantam erga 'parvulos' et incipientes debemus impendere.  Fortis enim 'omnia tolerat, omnia suffert et numquam cadit'.  'Parvuli' vero et 'infirmi in fide' observandum est, ne occasione nostri offendantur et recedant a fide ac decidant a salute.

 ^[p.221] (5) Or show me from the Scriptures where a sinner or anyone of small worth is called “great.” I believe you will not find it anywhere. But hear who they are that are called “great.” About Isaac it is said that “he grew strong until he became great, exceedingly great.”²⁰ Moses was called “great”²¹ and John the Baptist was called “great,”²² and now Jesus is called “great”²³ and after this no one is any longer called “great.” For before he who is truly “great” had come, in comparison with the rest of men, the saints whom we mentioned earlier were called “great.” But when this one came, who was truly not great by comparison with the others, but in his own stature about which it was also written, “He rejoiced as a giant to run the course,”²⁴ no one else was any longer called “great.” Therefore it is this one about whom it is written, “A great priest among his brothers.”²⁵ Which “brothers”? Those about whom he said when he had been raised from the dead, “Go to my brothers and tell them, ‘I ascend to my Father and your Father, to my God and your God.’ “²⁶ But if you want to learn the brothers of Jesus from the ancient writings, read the twenty­first Psalm where it is said about the person of Christ, “I will tell your name to my brothers, in the midst of the assembly I will praise you.”²⁷ Therefore, “among his brothers” Jesus is “great,” among these who previously had been called “great”; and thus, he is “pastor of pastors,”²⁸ and “high priest of high priests,”²⁹ and “Lord of lords” and “King of kings.”³⁰ And so, he is the great of the great; and this is why it added, “great among his brothers.”

Aut ostende mihi de scripturis, ubi aliquis peccator aut parvi meriti 'magnus' appellatus sit.  Nusquam, opinor, invenies.  Audi vero, qui sunt, qui 'magni' appellantur. De Isaac dicitur quia 'proficiebat valde, usquequo factus est magnus, magnus valde'.  Moyses 'magnus' dictus est et Iohannes baptista 'magnus' dictus est, nunc autem Iesus 'magnus' dicitur et post hunc iam nullus appellatus est 'magnus'.  Prius enim quam adesset, qui vere 'magnus' est, ad comparationem reliquorum hominum 'magni' appellati sunt sancti, quorum superius fecimus mentionem.  Ubi vero advenit ipse, qui non ex comparatione ceterorum, sed sui magnitudine vere 'magnus' erat, de quo etiam scriptum est quia: "exsultavit ut gigas ad currendam viam", ultra iam 'magnus' nullus appellatus est.  Hic est ergo, de quo scribitur: "magnus sacerdos ex fratribus suis".  Quibus 'fratribus'? De quibus dixit, cum resurrexisset a mortuis: "vade ad fratres meos et dic iis: adscendo ad patrem meum et ad patrem vestrum et ad Deum meum et ad Deum vestrum".  Si autem vis et ex antiquis litteris discere fratres Iesu, lege vicesimum primum psalmum, ubi ex persona Christi dicitur: "narrabo nomen tuum fratribus meis, in medio ecclesiae laudabo te".  'Ex fratribus' ergo 'suis magnus' est Iesus, ex his, qui prius 'magni' fuerant appellati; et sicut 'pastorum pastor' est et 'pontificum pontifex' et 'dominantium Dominus' et 'regum rex', ita et magnorum magnus est; et ideo addidit: "magnus ex fratribus suis".

3. But next it says, “To him on whose head the oil of anointing was poured.”³¹ Do not seek on earth that “oil” which is poured “on the head of the great priest,” that he become Christ; but, if you please, learn from the prophet David what kind of “oil” that may be: “You have loved justice and hated  ^[p.222] iniquity; therefore, God, your God, anointed you with the oil ofjoy before your companions.”³² That, therefore, is “the oil ofjoy,” which “poured on his head” made him Christ.

3. Post haec vero: "cui" inquit "infusum est oleum chrismatis super caput eius". Istud 'oleum' noli requirere in terris, quod 'super caput' infunditur 'magni sacerdotis', ut fiat Christus; sed si videtur, disce a propheta David istud 'oleum', quale sit: dilexisti" inquit "iustitiam et odisti iniquitatem; propterea unxit te Deus Deus tuus oleo laetitiae prae participibus tuis".  Istud est ergo 'oleum laetitiae', quod 'capiti eius infusum' fecit eum Christum.  Sed addit adhuc ad laudes eius: "qui consummatas" inquit "habet manus".  

(2) But yet it adds to his praises, “Who has perfect hands.”³³ For of what human being, I ask, is it fitting to say this? Or on what mortal can we find “perfect hands”? Although it appears ú that Aaron is mentioned, how will he be thought “to have had perfect hands,” with which “he built the calf,”³⁴ with which he carved the idol? And, even if you bring forth Moses, how will he appear “to have had perfect hands” who did not glorify the Lord “at the water of contradiction”? For this transgression his life is ordered to expire.³⁵ But if you wish to recall some other of the saints, the word of Scripture replies to you, saying, “There is no man upon the earth who does good and sins not.”³⁶ Therefore, only Jesus rightly “has perfect hands”; who alone “does not sin,”³⁷ that is, who has perfect and whole works of his hands.

Cuinam, quaeso, hominum hoc convenit dici? In quo mortalium 'perfectas' invenire possumus 'manus'?  Etiamsi Aaron iste sit, cuius mentio fieri videtur, quomodo 'consummatas' putabitur 'habuisse manus', quibus 'vitulum fabricavit', quibus idolum sculpsit?  Etiamsi ipsum Moysen proferas, quomodo 'consummatas habuisse' videbitur 'manus', qui non glorificavit Dominum 'ad aquam contradictionis'?  Pro quo delicto etiam vita iubetur excedere.  Quod si et alium quem sanctorum memorare velis, occurrit tibi sermo Scripturae, qui dicit quia: "non est homo super terram, qui faciat bonum et non peccet".  Merito ergo solus Iesus 'consummatas habet manus', qui solus 'peccatum non fecit', hoc est qui perfecta et integra opera manuum habet.

(3) And, therefore, about this one it is rightly said, “He has perfect hands to put on the holy things.”³⁸ For this one is truly he who “put on holythings,” not those who were “in type”³⁹ but these which are truly “holy.” But if you want to hear about his more lofty garments, take the prophetic words, “Clothed with light as a garment, the abyss as a garment is his clothing.”⁴⁰ This is the appearance of my great high priest who is declared clothed with the depths of knowledge and the light of wisdom which truly are “holy” garments.

Et ideo de ipso recte dicitur: "qui consummatas habet manus, ut induatur sancta".  Hic enim est qui vere 'indutus est sancta', non illa, quae 'in typo' erant, sed ipsa, quae vere 'sancta' sunt.  Quod si vis audire de excelsioribus indumentis eius, accipe verba prophetica: "amictus" inquit "lumen sicut vestimentum, abyssus sicut amictum vestimentum eius".  Hic est mei magni pontificis habitus, quo indicatur profunda scientiae et sapientiae luce vestitus, quae vere 'sancta' sunt indumenta.  

(4) It says, “He will not take the mitre off his head.”⁴¹ Previously we said that “the mitre” is a kind of covering which, placed upon the head of the high priest, shows as an ornament. This “great high priest” of mine, therefore, never takes the ornament from the sacred head. But learn from the Apostle what is the “head of Christ”: “The head of Christ is God.”^{42   [p.223]} Therefore, he never takes that ornament off his head, which is “God” because “the Father is” always “in the Son as the Son” is always “in the Father.”⁴³

"Non" inquit "auferet de capite suo cidarim".  Iam et prius diximus 'cidarim' genus esse operimenti, quod capiti superpositum pontifici praestat ornatum.  Hic ergo 'magnus pontifex' meus numquam deponit sacri capitis ornatum.  Quid sit autem 'caput Christi', ab Apostolo disce, qui dicit: "caput autem Christi Deus".  Merito igitur istum capitis sui, qui 'Deus' est, numquam deponit ornatum, quia semper 'est pater in filio, sicut filius' semper 'in patre'.

(5) “And he will not rend his vestments.”⁴⁴ Truly this is he who “will not rend his vestments” but will keep them always clean, always whole, always pure.

"Et vestimenta sua non disrumpet".  Vere hic est, qui 'vestimenta sua non disrumpet', sed semper ea munda, semper integra, semper casta servabit.

(6) “And he shall not enter into any dead soul.”⁴⁵ What is “a dead soul”? The prophet says what is dead: “The soul that sins, it shall die.”⁴⁶ Therefore, Christ does not come upon this dead soul because he is “wisdom”⁴⁷ and wisdom does not enter into a malevolent soul. For this one is dead because sin is in it, malice is in it. “For when sin was completed, it begot death.”⁴⁸ And for this reason, Jesus “does not enter a dead soul.” But if the soul is living, that is, if it does not have a mortal sin in it, then Christ, who is “life,”⁴⁹ comes to the living soul; because just as “light cannot exist with darkness nor justice with iniquity,”⁵⁰ so life cannot exist with death. And therefore, if anyone is aware that he has a mortal sin within himself and does not reject it by repentance of a most full reparation, he shall not hope that Christ “will enter” his “soul,” because he is “the great priest” who “does not enter into any dead soul.”⁵¹

"Et ad omnem animam defunctam non intrabit".  Quae est 'anima defuncta'? Quae est mortua; propheta dicit: "anima quae peccat, ipsa morietur".  Super hanc ergo animam mortuam Christus non supervenit, quia 'sapientia' est et sapientia non intrat ad animam malivolam.  Ipsa est enim mortua, quia, cui inest malitia, inest et peccatum.  "Peccatum autem cum consummatum" inquit "fuerit, generat mortem".  Et propter hoc Iesus 'non intrat ad animam mortuam'.  Si autem vivat anima, hoc est si non habeat in se mortale peccatum, tunc Christus, qui est 'vita', venit ad animam viventem; quia sicut 'lux non potest esse cum tenebris nec cum iniquitate iustitia', ita nec vita potest esse cum morte.Et ideo si quis sibi conscius est quod habeat intra se mortale peccatum neque id a se per poenitentiam plenissimae satisfactionis abiecit, non speret quod 'intret' Christus 'ad animam' eius, qui 'ad omnem animam defunctam non intrat', quia 'magnus sacerdos' est.

4. “He will not be contaminated in his father or in his mother.”⁵² This passage of Scripture is most difficult to explain, but if you entreat God the Father of the Word in your prayers that he may see fit to illuminate us, when he gives this, it can be explained. Everyone who enters this world is said to be made with a certain contamination. This is also why Scripture says, “No one is clean from filth even if his life were only one day.”⁵³ Therefore, from the fact that he is placed “in the womb”⁵⁴ of his mother and that he takes the material of the body from the origin of the paternal seed, he can himself be called “contaminated in his father and mother.”⁵⁵ Or do you not know that when a male child is forty days old, he is offered at the altar that he may be purified⁵⁶ there as if he were polluted in this conception either by the paternal seed or the uterus of the mother? Therefore, every man “was polluted in his father and mother,” but only Jesus my Lord came pure into the world in this birth and “was not polluted in his mother.” For he entered “an uncontaminated body.” For he was the one who spoke long ago through Solomon, “But since I was better, I came into an undefiled body.”⁵⁷ Therefore, “he was not contaminated in his mother,” but also indeed not “in his father.” For Joseph performed nothing in his birth besides his service and affection; whence also for the faithful service Scripture granted him the name of father. For thus Mary herself says in the gospel, “Behold, I and your father, grieving, were looking for you.”⁵⁸ Thus therefore, only this one is “a great priest” who “was not polluted in either father or mother.”

4. "In patre suo et in matre sua non contaminabitur".  Hic Scripturae locus difficillimus est ad explanandum, sed si orationibus vestris Deum patrem Verbi deprecemini, ut nos illuminare dignetur, ipso donante poterit explanari.  Omnis qui ingreditur hunc mundum, in quadam contaminatione effici dicitur.  Propter quod et Scriptura dicit: "nemo mundus a sorde, nec si unius diei fuerit vita eius".  Hoc ipsum ergo quod 'in vulva' matris est positus et quod materiam corporis ab origine paterni seminis sumit, 'in patre et matre contaminatus' dici potest.  Aut nescis quia, cum quadraginta dierum factus fuerit puer masculus, offertur ad altare, ut ibi purificetur, tamquam qui pollutus fuerit in ipsa conceptione vel paterni seminis vel uteri materni?  Omnis ergo homo 'in patre et in matre pollutus est', solus vero Iesus Dominus meus in hanc generationem mundus ingressus est, 'in matre non est pollutus'.  Ingressus est enim 'corpus incontaminatum'.Ipse enim erat, qui et dudum per Solomonem dixerat: "magis autem cum essem bonus, veni ad corpus incoinquinatum".  'Non est' ergo 'contaminatus in matre', sed ne 'in patre' quidem. Nihil enim Ioseph in generatione eius praeter ministerium praestitit et affectum; unde et pro fideli ministerio patris ei vocabulum Scriptura concessit.  Sic enim Maria ipsa dicit in evangelio: "ecce, ego et pater tuus dolentes quaerebamus te".  Sic ergo solus est hic 'sacerdos magnus', qui 'neque in patre pollutus sit neque in matre'.

(2) But let us see if we can still find something more sublime and worthy of so great a high priest. God is called the true Father of everyone. And the Apostle says that “the heavenly Jerusalem” is “the mother.”⁵⁹ Therefore, all who sin “are contaminated in the father” by whom they were created. For, whether we did something impious, or said something or thought something against God when we did not believe God, “we were contaminated in the father.” But would that what was then done only through disbelief would now cease after we believed. Thus, therefore, “we likewise are contaminated in our mother” if, when believing God, we either offend the Church or sully the liberty “of the heavenly mother” with unworthy subjection to sin. But only our Lord Jesus Christ, “who did not know sin,”⁶⁰ “was not contaminated either in father or in mother” and “did not go out from the sanctuary.”

Videamus autem, si adhuc possumus aliquid sublimius et pro dignitate tanti pontificis invenire.  Pater omnium verus dicitur Deus.  'Matrem' autem Apostolus 'Ierusalem' dicit esse 'coelestem, 'Sive enim egimus aliquid impium sive locuti sumus sive cogitavimus contra Deum, cum non credidimus Deo, 'contaminati sumus in patre'.  Sed atque utinam tunc solum per incredulitatem factum sit, cessatum sit vero postquam credidimus! Sic ergo etiam 'in matre contaminamur', si credentes Deo vel ecclesiam laedimus vel libertatem 'matris coelestis' indigna peccati servitute foedamus.  Solus vero Dominus noster Iesus Christus, 'qui peccatum nescit', 'neque in patre neque in matre contaminatus est' et 'de sanctis non exivit'.

(3) Indeed, there were several things in the preceding to be set before the Jews, to which they could not respond; but let us omit from this present discourse what they say to us either  ^[p.225] themselves or those who want the Law to be understood according to their understanding? If these things do not refer to our high priest and Savior, how will it be shown according to the literal sense that “the great priest did not go out of the sanctuary,”⁶¹ he who certainly took as a wife, as it is said later, “a virgin from his race”?⁶² If he “did not go out of the sanctuary,” if he never went forth, how or for what purpose is he ordered “to take a wife”? For it must not be thought that he could remain within the sanctuary with a wife. But they think this to whom “the Jewish fables”⁶³ are pleasing.

Fuerant quidem nonnulla et in superioribus proponenda Iudaeis, ad quae respondere non possent, sed omissis illis de hoc interim sermone quid nobis dicunt vel ipsi vel qui secundum ipsorum sensum intelligi legem volunt: si haec ad pontificem nostrum et Salvatorem non referantur, quomodo secundum litteram probabitur quod 'de sanctis non exivit magnus sacerdos', qui utique et uxorem accipiebat, sicut inferius dicitur, 'virginem de genere suo'?  Si 'de sanctis non exit', si nusquam procedit, quomodo aut ad quos usus 'accipere' iubetur 'uxorem'?  Neque enim putandum est quod cum uxore intra sancta manere potuerit.

(4) But we have “a great priest after the order of Melchizedek,”⁶⁴ Christ Jesus, “who never goes out of the sanctuary.” For he is always in the sanctuary and remains always holy in his words, holy in his deeds, holy in all his desires; and it is he alone who never is found outside the sanctuary. For he who sins “goes out of the sanctuary” and, as often as anyone sins, he is found outside the sanctuary. But Christ “who never sinned”⁶⁵ never went out of the sanctuary.”

Sed haec putent illi, quibus placent 'Iudaicae fabulae'.  Nos autem habemus 'sacerdotem magnum' 'secundum ordinem Melchisedech' Christum Iesum 'numquam de sanctis exeuntem'; semper enim in sanctis est et manet semper sanctus in verbis suis, sanctus in actibus suis, sanctus in omnibus voluntatibus suis et solus est, qui numquam inveniatur extra sancta.

(5) And you too who follow Christ and are his imitator, if you remain in the word of God, if “you meditate on his Law day and night,”⁶⁶ if you practice his commandments, you are always in the sanctuary and you never depart from that place. For the sanctuary is not to be sought in a place but in deeds and life and habits. If they are according to God and are held according to the precept of God, even if you are at home, even if in the market place—and why do I say in the market place?—even if in the theater, you are found, being devoted to the word of God, do not doubt that you are in the sanctuary. Does Paul not seem to you to have been in a sanctuary when he went to the theater or when he went “to the Areopagus”⁶⁷ and preached Christ to the Athenians? But also when he was walking among the altars and idols of the Athenians, when he found the inscription, “To the unknown God,” and from this word he took his starting point for preaching Christ, even  ^[p.226] there, “wandering among the altars” of the Gentiles, he was placed in the sanctuary because he was thinking holy thoughts. But also whoever watches himself after receiving the grace of God lest he fall “into murder, into adultery, into robbery, into false witness,”⁶⁸ and others like these, but remains pure from every infection of sin, this one “did not go out of the sanctuary” and did not contaminate the sanctification of his God in himself because the holy “oil of anointing”⁶⁹ of his God is upon him.

Qui enim peccat, 'exit de sanctis' et quotiens que quis peccat, totiens efficitur extra sancta.  Christus, autem, 'qui numquam peccavit', 'numquam exiit de sanctis'.  Sed et tu, qui sequeris Christum et imitator eius es, si permaneas in verbo Dei, si 'in lege eius mediteris die ac nocte', si in mandatis eius exercearis, semper in sanctis es nec umquam inde discedis.  Neque enim in loco sancta quaerenda sunt, sed in actibus et vita ac moribus.  Quae si secundum Deum sint et secundum praeceptum Dei habeantur, etiamsi in domo sis, etiamsi in foro - et quid dico in foro?  - etiamsi in theatro inveniaris verbo Dei deserviens, in sanctis te esse non dubites.  Aut non tibi videtur Paulus, cum ingressus est theatrum vel cum ingressus est 'Areum pagum' et praedicavit Atheniensibus Christum, in sanctis fuisse?  Sed et cum perambularet aras et idola Atheniensium, ubi invenit scriptum: "ignoto Deo" et ex hoc verbo sumpsit Christi praedicationis exordium, etiam ibi 'aras' gentilium 'lustrans' in sanctis positus erat, quia sancta cogitabat.  Sed et quicumque custodit se post acceptam gratiam Dei ne incidat 'in homicidium, in adulterium, in furtum, in falsum testimonium' et alia his similia, sed permanet mundus ab omni contagione peccati, 'non exivit' iste 'de sanctis', et non contaminavit sanctificationem Dei sui in semet ipso, quia sanctum 'oleum chrismatis' Dei sui super ipsum est.

(6) How can that “oil,” about which it is written in Exodus, according to the literal sense, properly be called oil of God, because the perfume was made by a perfumer by the perfumer’s art? But if you want to see the oil of God, hear whom the prophet says is anointed with the oil of God, without a doubt the one about whom he says, “For this reason, God your God anointed you with the oil ofjoy before your companions.”⁷⁰ Therefore, this is “the great priest” who alone was anointed with the oil of God and in whom always remains the holy “oil” of divine “anointing.”

Illud 'oleum', de quo in Exodo scriptum est, quomodo potest secundum litteram proprie oleum Dei dici, quod arte myrepsica confectum est a pigmentario?  Sed si vis videre oleum Dei, audi quem propheta dicat unctum esse oleo Dei, illum sine dubio, de quo dicit: "propterea unxit te Deus Deus tuus oleo laetitiae prae participibus tuis".  Hic ergo est 'magnus sacerdos', qui solus oleo Dei unctus est et in quo semper sanctum permansit divini 'chrismatis oleum'.  

5. But what did it add next? “This one will take a virgin from his race for a wife, but he will not take a widow, or one cast out, or a prostitute, but he will take a virgin from his race. He will not contaminate his seed among his people; I am the Lord who sanctifies him.”⁷¹ Therefore, because the order of the whole exposition was applied to Christ, the true “great priest,” now let us see also what ought to be understood about his marriage.

5. Sed quid additur post haec? "Hic uxorem virginem de genere suo accipiet, viduam autem et eiectam et meretricem non accipiet, sed virginem de genere suo accipiet; et non contaminabit semen suum in populo suo; ego Dominus, qui sanctifico eum".  Quia ergo totius expositionis ordo ad verum 'sacerdotem magnum' revocatus est Christum, videamus nunc quid et de nuptiis eius intelligi debeat.  

(2) The Apostle Paul says, “But I want you all to present yourselves as a pure virgin to one man, Christ. For I fear lest, as the serpent seduced Eve by his cunning, your minds may be corrupted from the simplicity which is in Christ.”⁷² Therefore, Paul wants “all the Corinthians” to present themselves as a pure “virgin to Christ”; certainly he would never want that unless it would seem possible. Whence also it would appear wonderful how these, who although corrupted by diverse sins,  ^[p.227] came to the faith of Christ, all at once are called “a pure virgin”; a virgin which is so holy and so pure that she is worthy also to be joined in marriage to Christ. However, since we cannot refer these things to the chastity of the flesh, it is sure that they refer to the chastity of the soul, whose “simplicity of the faith which is in Christ,”⁷³ according to the understanding of Paul himself, was called his virginity; and through this, as the sophisms of philosophers or the superstitions of the Jews cease, in simple faith Christ took to himself the Church as “he took for a wife a virgin from his race.”⁷⁴ For neither the meaning in the philosophical sense nor the desire for circumcision corrupts his faith, but it remained pure in the simplicity of the confession as in the chastity of virginity. For thus he promised long ago through the prophet, saying, “I will betroth you to me in faith.”⁷⁵

Paulus Apostolus dicit: "volo autem vos omnes uni viro virginem castam exhibere, Christo.  Timeo autem, ne sicut serpens seduxit Evam astutia sua, corrumpantur sensus vestri a simplicitate, quae in Christo est".  Vult ergo Paulus 'omnes Corinthios virginem castam exhibere Christo'; quod utique numquam vellet, nisi id possibile videret.  Unde et mirum fortasse videatur, quomodo hi, qui diversis peccatis corrupti ad fidem Christi venerunt, omnes simul 'virgo casta' dicantur; quae virgo tam sancta, tam casta sit, ut mereatur etiam Christi nuptiis copulari.Unde et mirum fortasse videatur, quomodo hi, qui diversis peccatis corrupti ad fidem Christi venerunt, omnes simul 'virgo casta' dicantur; quae virgo tam sancta, tam casta sit, ut mereatur etiam Christi nuptiis copulari.  Verum quoniam haec ad carnis integritatem referre non possumus, certum est quod ad integritatem animae spectent, cuius secundum ipsius Pauli sententiam 'simplicitas fidei, quae in Christo est', virginitas eius appellata est, et per hoc, quoniam cessantibus vel philosophorum sophismatibus vel superstitionibus Iudaicis in fide simplici Christus sibi adsumpsit ecclesiam, 'virginem de genere suo accepit uxorem'.  Huius namque fidem non corrumpit philosophicus sensus nec circumcisionis ambitio, sed in simplicitate confessionis tamquam in virginali integritate permansit.  Sic enim et dudum promiserat per prophetam dicens: "desponsabo te mihi in fide".

(3) Therefore, according to the ApoStle, “everyone who is in Christ is a new creature.”⁷⁶ And as the same Apostle says, “That he may present you to himself as a glorious Church, not having a blemish or wrinkle or anything like this, but that it may be holy and spotless.”⁷⁷ Therefore, how is she who is wrinkled made to be without “wrinkle” unless “he renews” her, according to what was written: “For even if our outer person is destroyed, our inner person is renewed from day to day.”⁷⁸

'Omnis' ergo secundum Apostolum, 'qui in Christo est, nova creatura est'.  Et sicut idem Apostolus dicit: "ut exhibeat ipse sibi gloriosam ecclesiam non habentem maculam aut rugam aut aliquid eiusmodi, sed ut sit sancta et immaculata".  Quomodo ergo eam, quae rugosa est, facit esse sine 'ruga', nisi quia 'renovat' eam secundum quod scriptum est: "nam etsi is, qui deforis est, homo noster corrumpitur, sed qui intus est, renovatur de die in diem"?  

(4) Christ certainly “does not take a widow or a rejected one or a harlot”⁷⁹ and such a soul does not enter the bedroom of the bridegroom. For he who “went in there not having wedding garments” would endure that which you know to be written in the gospel.⁸⁰ Therefore, he will take “a virgin,” “he will not take a widow or a harlot or a rejected one or one contaminated.” Indeed, why Christ “does not take a harlot or a rejected and contaminated” soul, is not hard to explain; but why “a widow” is not taken must be considered more diligently. The Apostle Paul, writing to the Romans, says, “The Law is the  ^[p.228] husband of the soul” and he declares “her to be released from the law of the husband when the man has died, that then she is not an adulteress, if she should marry in Christ.”⁸¹ But if it should happen that the law of the soul is certainly dead, that is, that the soul departs from the law and still does not restrain itself by the more pure discipline of marriage, then having departed from the law of evangelical doctrine it may not receive the yoke. This one could not “be married to Christ” because it would seek the wantonness of freedom and not the development of a virgin and simple faith.

'Viduam' sane 'et meretricem et eiectam non accipit' Christus nec intrat talis anima thalamos sponsi.  Qui enim 'ingressus fuerit illuc non habens indumenta nuptialia', perferet illud, quod scriptum esse nostis in evangelio. 'Meretricem' quidem 'et abiectam' animam 'et pollutam' cur 'non suscipiat' Christus in coniugium, non est laboris exponere; 'vidua' vero cur non recipiatur, diligentius intuendum est.  Paulus Apostolus ad Romanos scribens 'virum animae legem' dicit 'eam que, cum mortuus fuerit vir, solutam esse' pronuntiat 'a lege viri, ut iam non sit adultera, si nupserit Christo'.  Quod si eveniat, ut lex quidem animae ipsi moriatur, id est ut anima discedat a lege nec tamen constringat se castioris conubii disciplinis et a lege discedens evangelici dogmatis non suscipiat iugum: haec 'nubere Christo' non poterit, quae libertatis lasciviam quaesierit, non fidei virginalis et simplicis cultum.  

(5) Therefore, this “great priest will take for a bride a virgin from his race.”⁸² It can be supposed from this statement “from his race” that the soul of Christ was from the race and substance of all human souls. From the fact that he calls those who believe in him brothers, it can be said that the soul is “from his race” which is joined to him in faith as in marriage. Nevertheless, I do not want it to be hidden from us that the Hebrews deny that they have written what we find in the Septuagint translation, “from his race.” And they rightly have not written it. For the presence of God was taken from them, the adoption of sons was taken from them and was transferred to the Church of Christ. Therefore, they have not written that they are “from the race” of Christ, just as they are not worthy to be [of it]. But we who have this writing and read it, let us rejoice indeed about the honor of God, but let us take care cautiously and solemnly lest our life, and actions, and habits, may one day make us desperate, lest this same thing may be reckoned to our condemnation that “although we are the race of Christ,”⁸³ we are enslaved to unworthy, defiled, and diabolical deeds. Thus, “he who has a bride is the bridegroom.”⁸⁴ You hear how Christ is called “the bridegroom” but the soul is called “his bride” and a virgin which is proven uncorrupt by the simplicity of faith and the purity of deeds. For the Lord also says through Jeremiah the prophet, “Did you not call me as Lord, the father and prince of your virginity?”⁸⁵

Hic ergo 'sacerdos magnus uxorem virginem accipiet de genere suo'.  Potest et propter hoc dictum videri 'de genere suo', quod anima Christi ex genere et ex substantia fuerit humanarum omnium animarum.  Potest et secundum hoc, quod fratres vocat credentes in se, 'de genere suo' dici anima, quae ei in fide tamquam nuptiis sociatur.  Illud tamen nolo nos lateat, quod Hebraei negant se scriptum habere, quod nos apud septuaginta interpretes invenimus: "de genere suo".  Et recte illi non habent scriptum. Ablata est enim ab illis propinquitas Dei, ablata est adoptio filiorum et translata est ad ecclesiam Christi.  Illi ergo non habent scriptum quia 'de genere' Christi sint, sicut nec esse meruerunt.  Nos autem qui hoc scriptum habemus et legimus, gaudeamus quidem de dignatione Dei, sed caute et sollicite curemus, ne nos vita nostra et actus ac mores faciant aliquando degeneres, ne et hoc ipsum nobis ad condemnationem ducatur quod, 'cum genus simus Christi', indignis et foedis et diabolicis actibus serviamus.  "Qui habet" ergo "sponsam, sponsus est".  Audis, quomodo 'sponsus' dicitur Christus, 'sponsa' vero eius anima dicitur, quae fidei simplicitate et actuum puritate incorrupta probatur et virgo.  Dicit enim Dominus et per Hieremiam prophetam: "nonne sicut Dominum me vocasti et patrem et principem virginitatis tuae?"  

 ^[p.229] (6). “But he will not take a widow and one rejected and contaminated.”⁸⁶ If anyone of us should sin, he is “cast out”; even if he is not cast out by the bishop, either because it is secret or because he is meanwhile judged leniently, he is nevertheless “cast out” by the conscience of sin. And the human lenience is useless when Christ does not receive in marriage such a soul as “cast out.” Therefore, “he will not take either a widow,” as we said above, “or one cast out, or a contaminated one.” She is called “polluted” who, although she did not complete sin entirely, yet by what she thought, what she willed, what she chose, although she did not admit it, is “polluted” and is not chosen by “the great high priest.” For he requires the soul which he joins to himself to be exceedingly pure, exceedingly clean and sincere because “whoever is joined to the Lord is one spirit.”⁸⁷ Whence also it is shown that there are differences of sins, and he who “sins to the death”⁸⁸ is “cast out,” but he who does not sin to death, but something less, is “polluted.” But the bride of Christ cannot be either “cast out” or “polluted,” but [must be] an uncontaminated, unpolluted, and pure virgin. For remember the word spoken by the Apostle which we set forth a little earlier: “That he may present you to himself as a glorious Church, not having a blemish or wrinkle or anything like this, but that it may be holy and spotless.”⁸⁹

6. "Viduam autem et eiectam et contaminatam non accipiet".  Si quis nostrum peccaverit, 'abiectus' est; etiamsi non abiciatur ab episcopo, sive quod lateat sive quod interdum ad gratiam iudicetur, 'eiectus' est tamen ipsa conscientia peccati.  Nec prode est hominis gratia, cum Christus huiusmodi animam tamquam 'abiectam' non recipiat in coniugium. Igitur 'neque viduam', sicut supra diximus', 'accipiet neque eiectam neque pollutam'.  'Polluta' dicitur, quae, etiamsi non ex integro complevit peccatum, tamen hoc ipso quod cogitavit, quod voluit, quod optavit, etiamsi non admisit, 'polluta' est et a 'magno pontifice' non eligitur.  Valde enim puram, valde mundam et sinceram requirit animam, quam sibi iungat, quia "qui se iunxerit Domino, unus spiritus est".  Unde etiam hoc ostenditur quod sint differentiae peccatorum et qui peccaverit 'peccatum ad mortem', 'abiectus' sit, qui autem non 'peccat ad mortem', sed inferius aliquid, 'pollutus' sit.  Sponsa autem Christi neque 'abiecta' neque 'polluta' potest esse, sed 'virgo' incontaminata, incorrupta, munda.  Memento enim sermonis Apostoli, quem paulo ante proposuimus, dicentis: "ut exhibeat ipse sibi gloriosam ecclesiam, non habentem maculam aut rugam aut aliquid eiusmodi, sed ut sit sancta et immaculata".  

7. But also “he will not take a harlot.”⁹⁰ What soul is “a harlot”? That one which takes “lovers” to itself, about which the prophet says, “You were prostituted to your lovers.”⁹¹ Who are these “lovers” that enter to the prostituted soul except the hostile powers and demons that are captivated by the desire of her beauty? For the soul was created by God beautiful and becoming enough. Hear how God himself speaks: “Let us make man in our image and likeness.” See how becoming, how beautiful the soul is. It has “the image and likeness of God.” When the opposing powers, that is, “the devil and his angels,”^{92   [p.230]} behold this beauty, they covet its aspect; and because they cannot become his bride, they desire to be a prostitute with it. Therefore, O man, if you receive in the bed of your soul the adulterous devil, your soul has prostituted itself with the devil. If you receive “his angels,” if you receive diverse spirits which persuade you to sin, your soul has prostituted itself with these. If a spirit of wrath or envy or pride or impurity should enter your soul and you receive it, if you should assent when it speaks in your heart, if you should take pleasure in these things which it suggests to you according to its mind, then you have prostituted yourself with it.

7. Sed et 'meretricem non accipiet'.  Quae est anima 'meretrix'? Quae ad se recipit 'amatores', de quibus dicit propheta: "meretricata es post amatores tuos".  Qui sunt isti 'amatores', qui intrant ad animam meretricem, nisi contrariae potestates et daemones, qui desiderium capiunt pulchritudinis eius? Pulchra namque a Deo creata est anima et satis decora.  Audi, quomodo ipse Deus dicit: "faciamus hominem ad imaginem et similitudinem nostram".  Vide, cuius decoris, cuius pulchritudinis est anima; 'imaginem' habet 'et similitudinem' Dei.  Hanc pulchritudinem contrariae potestates cum adspiciunt, id est 'diabolus et angeli eius', concupiscunt speciem ipsius; et quia non possunt sponsi eius fieri, meretricari cupiunt cum ea.  Si ergo susceperis, o homo, in cubili animae tuae adulterum 'diabolum', meretricata est anima tua cum diabolo.  Si receperis 'angelos eius', si spiritus diversos, qui peccare te suadeant, meretricata est cum iis anima tua; si spiritus irae, si invidiae, si superbiae, si impudicitiae ingressus fuerit ad animam tuam et receperis eum, consenseris ei loquenti in corde tuo, delectatus fueris his, quae tibi secundum suam mentem suggerit, meretricatus es cum eo.  

(2) Therefore, “the great priest will not take a harlot and will not contaminate his seed in his people.”⁹³ What is that “seed” by which he does not want “to be contaminated”? It was written in the Gospels, “He who sows sows the word.”⁹⁴ Therefore, he does not want the word of God “to be contaminated” by those “who sow.” But who are they “who sow”? They are those who bring forth the word of God in the Church. Therefore, let teachers hear lest perhaps they trust the words of God to “a contaminated” soul, to “a harlot” soul, to an unfaithful soul, lest perhaps they cast “a holy thing to the dogs and pearls before swine”;⁹⁵ but let them choose clean souls, “virgins in the simplicity of faith which is in Christ”;⁹⁶ let them commit to them secret mysteries; let them speak to them the word of God and the secrets of the faith that “Christ may be formed” in them through faith. Or, do you not know that from this seed of the word of God which is sown Christ is born in the heart of the hearers? For the Apostle also says this: “Until Christ be formed in us.”⁹⁷ Therefore, the soul conceives from this seed of the word and the Word forms a fetus in it until it brings forth a spirit of the fear of God. For so the souls of the saints say through the prophet, “By your fear, Lord, we conceived in the womb and brought forth in labor and gave birth; we have made ^[p.231] the spirit of your salvation upon the earth.”⁹⁸ This is the birth of the holy souls, this is conception; these are holy unions which are convenient and apt for the great high priest, Christ Jesus our Lord, “to whom is glory and power forever and ever. Amen!”⁹⁹

"Meretricem" ergo "non accipiet sacerdos magnus et non contaminabit semen suum in populo suo".  Quod est istud 'semen', quod 'contaminari' non vult?  In evangeliis scriptum est quia: "qui seminat, verbum seminat". Qui sunt autem 'qui seminant'? Qui verbum Dei in ecclesia proferunt.  Audiant ergo doctores, ne forte animae 'contaminatae', animae 'meretricanti', animae infideli verba Dei credant, ne forte mittant 'sanctum canibus et margaritas ante porcos', sed animas mundas, 'virgines' 'in simplicitate fidei, quae in Christo est', eligant, ipsis committant secreta mysteria, ipsis verbum Dei et arcana fidei proloquantur, ut in ipsis 'Christus formetur' per fidem.  Aut nescis quia ex isto semine verbi Dei, quod seminatur, Christus nascitur in corde auditorum?  Hoc enim et Apostolus dicit: "donec formetur Christus in nobis".  Concipit ergo anima ex hoc verbi semine et conceptum format in se verbum, donec pariat spiritum timoris Dei.  Sic enim per prophetam dicunt animae sanctorum: "a timore tuo, Domine, concepimus in utero et parturivimus et peperimus; spiritum salutis tuae fecimus super terram".  Iste est sanctarum animarum partus, iste conceptus, ista sunt sancta coniugia, quae conveniunt et apta sunt magno pontifici Christo Iesu Domino nostro, 'cui gloria et imperium in saecula saeculorum. Amen!'.