Fragrant costly oil of spikenard

In the following passages in the attached document we notice that:
In bethany
A woman poured a very costly oil on the head of our Lord.
Saint Matthew says that the oil was fragrant.
Saint Mark adds that it was of spikenard.
Both say that it was a very costly fragrant oil in an alabaster flask.
That makes it clear that the two evangelists are speaking of the same woman
In Bethany also as saint John says, where our Lord raised Lazarus from the dead, Mary took a pound of very costly fragrant oil of spikenard, just the same as the two other stories, but not saying that it was in an alabaster flask, and adding that it weighed a pound. The difference is that Mary annointed the feet of our Lord with it, not poured it on His head, and wiped them with her hair. Thus this Mary is another woman and most probably the sister of Lazarus, unless she anointed the head and the feet, and one of the evangelists mentioned the head, while the two other mentioned the feet, the thing which appears to be far-fetched. It is more reasonable that they were different women.
In Caphernaum
As for the third woman who is mentioned by saint Luke, although she also anointed the feet of our Lord and wiped them with her hair, yet that was in Caphernaum not in Bethany; and also the evangelist says that she a notorious sinful woman, the thing which has never been said of Mary the sister of Lazarus. Thus it is clear that she is another one.
Please find after the texts of the gospels, in the attachment, four commentaries of four great saints about this subject. They are saint John Chrysostom, saint Kyrellos I the twenty-fourth patriarch of Alexandria, saint Augustine, saint Ephrem the Syrian

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Matthew 26:7-13 (New King James Version)
7 a woman came to Him having an alabaster flask of very costly fragrant oil, and she poured it on His head as He sat at the table. 8 But when His disciples saw it, they were indignant, saying, “Why this waste? 9 For this fragrant oil might have been sold for much and given to the poor.” 10 But when Jesus was aware of it, He said to them, “Why do you trouble the woman? For she has done a good work for Me. 11 For you have the poor with you always, but Me you do not have always. 12 For in pouring this fragrant oil on My body, she did it for My burial. 13 Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.”
Mark 14:3-8 (New King James Version)
The Anointing at Bethany
3 And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard. Then she broke the flask and poured it on His head. 4 But there were some who were indignant among themselves, and said, “Why was this fragrant oil wasted? 5 For it might have been sold for more than three hundred denarii and given to the poor.” And they criticized her sharply. 6 But Jesus said, “Let her alone. Why do you trouble her? She has done a good work for Me. 7 For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always. 8 She has done what she could. She has come beforehand to anoint My body for burial.

John 12:3-8 (New King James Version)
3 Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair. And the house was filled with the fragrance of the oil.4 But one of His disciples, Judas Iscariot, Simon’s son, who would betray Him, said, 5 “Why was this fragrant oil not sold for three hundred denarii[a] and given to the poor?” 6 This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it. 7 But Jesus said, “Let her alone; she has kept[b] this for the day of My burial. 8 For the poor you have with you always, but Me you do not have always.”

Luke 7:36-50 (New King James Version)
A Sinful Woman Forgiven
36 Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee’s house, and sat down to eat. 37 And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee’s house, brought an alabaster flask of fragrant oil, 38 and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. 39 Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, “This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner.” 40 And Jesus answered and said to him, “Simon, I have something to say to you.” So he said, “Teacher, say it.” 41 “There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. 42 And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?” 43 Simon answered and said, “I suppose the one whom he forgave more.” And He said to him, “You have rightly judged.” 44 Then He turned to the woman and said to Simon, “Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. 45 You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. 46 You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. 47 Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.” 48 Then He said to her, “Your sins are forgiven.” 49 And those who sat at the table with Him began to say to themselves, “Who is this who even forgives sins?” 50 Then He said to the woman, “Your faith has saved you. Go in peace.”

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4TH SUNDAY OF TOOT
DIVINE LITURGY GOSPEL FROM LUKE 7:36-50
ABOUT THE SINFUL WOMAN FORGIVEN


TEXT
http://www.biblegateway.com/passage/?search=LUKE%207:36-50&version=NKJV


EXPLANATION BY SAINT KYRELLOS I THE 24TH PATRIARCH OF ALEXANDRIA
http://www.tertullian.org/fathers/cyril_on_luke_04_sermons_39_46.htm#SERMON XL

Luke 7:36-50 (New King James Version)
A Sinful Woman Forgiven
36 Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee’s house, and sat down to eat. 37 And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee’s house, brought an alabaster flask of fragrant oil, 38 and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. 39 Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, “This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner.” 40 And Jesus answered and said to him, “Simon, I have something to say to you.” So he said, “Teacher, say it.” 41 “There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. 42 And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?” 43 Simon answered and said, “I suppose the one whom he forgave more.” And He said to him, “You have rightly judged.” 44 Then He turned to the woman and said to Simon, “Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. 45 You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. 46 You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. 47 Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little.” 48 Then He said to her, “Your sins are forgiven.” 49 And those who sat at the table with Him began to say to themselves, “Who is this who even forgives sins?” 50 Then He said to the woman, “Your faith has saved you. Go in peace

The woman who anointed our Lord with costly perfume is also cited in Matthew 26:1-13, John 12:1-8, (and Matthew 11:28, John 6:37)
Following is the explanation of Luke 7:36-50 by saint Kyrellos I the 24th patriarch of Alexandria
http://www.tertullian.org/fathers/cyril_on_luke_04_sermons_39_46.htm#SERMON XL
SERMON XL.
LUKE 7:36-50. And a certain Pharisee desired Him to eat with him. And having entered the Pharisee's house, He reclined at his table. And, behold, a woman who was a sinner in the city, when she knew that He was reclining at table in the Pharisee's house, brought an alabaster box of ointment, and stood behind Him at His feet, and, weeping, began to wash His feet with tears, and wiped them with the hair of her head, and kissed, His feet, and anointed them with ointment. When the Pharisee who had bidden Him saw it, he said in himself, If this were a prophet, He would have known who and of what sort the woman is who toucheth Him, that she is a sinner. And Jesus answered and said unto him, Simon, I have somewhat to say unto thee. And he said, Teacher, say on. He saith to him; A certain money-lender had two debtors; the one owed five hundred denarii, the other fifty: and when they could not repay, he forgave them both. Which therefore of them will love him most? and Simon answered and said, I suppose he that had most forgiven him. And He said to him, Thou hast rightly judged. And turning to the woman He said to Simon, Thou seest this woman. I entered into thine house: thou gavest no water for My feet; but she hath, washed My feet with tears, and wiped them with her hair. Thou gavest Me no kiss, but she from the time I came in hath not ceased kissing My feet. My head with oil thou didst not anoint; but she hath anointed My feet with ointment. For this reason, I tell thee, her many sins are forgiven her, because she hath loved much: but he to whom little is forgiven, loveth little. And He said unto her, Thy sins are forgiven thee. And those who were reclining with Him at table began to say in themselves, Who is This That forgiveth sins also? But He said, to the woman, Thy faith hath made thee live: go in peace.
"ALL ye people, clap your hands, and praise God with the voice of thanksgiving.'' And what is the cause of the festival? It is that the Saviour hath newly constructed for us a way of salvation, untrodden by them of old time. 157 For the law, which the all-wise Moses ordained, was for the reproof of sin, and the condemnation of offences: but it justified absolutely no one. For the very wise Paul writes, "Whosoever rejected the law of Moses, was put to death without mercy at the mouth of two or three witnesses." But our Lord Jesus Christ, having removed the curse of the law, and proved the commandment which condemns to be powerless and inoperative, became our merciful High Priest, according to the words of the blessed Paul. For He justifies the wicked by faith, and sets free those held captive by their sins. And this He proclaimed to us by one of the holy prophets, saying, "In those days, and at that time, saith the Lord, they shall seek for the sin of Israel, and there shall be none: and for the sin of Judah, and thou shalt not find it: for I will be merciful to those that have been left in the land, saith the Lord." But lo! the fulfilment of the promise came to pass for us at the time of His Incarnation, as we are assured by the purport of the holy Gospels. For he was invited by one of the Pharisees, and being kind and loving unto man, and "willing that all men should be saved, and come to the knowledge of the truth," He consented, and granted the favour to him who requested it. And having entered, He reclined at table: and immediately there entered a woman defiled with filthy lewdness: who, like one scarcely roused from wine and intoxication, and made sensible of the guilt of her transgressions, offered supplication unto Christ, as able to cleanse her, and deliver her from all fault, and free her from her former sins, as "not remembering iniquities." And this she did, washing His feet with tears, and anointing them with ointment, and wiping them with her hair. Thus a woman, who beforetime had been lewd, and guilty of sensuality, a sin difficult to wash away, missed not the path of salvation; for she fled for refuge to Him Who knoweth how to save, and is able to raise from the depths of impurity.
She then failed not in her purpose. But the foolish Pharisee, the blessed Evangelist tells us, was offended, and said within himself, "If this were a prophet, He would have known who and of what sort the woman is that toucheth Him, that she is a sinner." The Pharisee therefore was boastful, 158 and utterly without understanding. For it was his duty rather to regulate his own life, and earnestly adorn it by all virtuous pursuits; and not to pass sentence upon the infirm, and condemn others. But we affirm of him, that having been brought up in the customs of the law, he gave too wide an influence to its institutions, and required the Legislator Himself to be subject to the commandments of Moses. For the law commanded the holy to keep apart from the impure: and God also blamed those whose lot it was to be the chiefs of the congregation of the Jews, for their unwillingness in this respect. For He thus spake by one of the holy prophets: "they make no distinction between the holy and the profane." But Christ arose for us, not to subject our state to the curses that are by the law, but to redeem those subject to sin by a mercy superior to the law. For the law was instituted "because of transgressions," as Scripture declares, "that every mouth might be stopped, and all the world become guilty before God, because by the works of the law no flesh is justified." For there was no one so far advanced in virtue, spiritual virtue I mean, as to be able to fulfil all that had been commanded, and that blamelessly. But the grace that is by Christ justifieth, because, doing away with the condemnation of the law, it frees us by means of faith.
That proud and foolish Pharisee therefore did not even deem Jesus to have attained to the measure of a prophet: but He made the woman's tears an opportunity for clearly instructing him in the mystery. For He taught the Pharisee, and all who were assembled there, that the Word being God, "came into the world in our likeness, not to condemn the world, but that the world might be saved by Him." He came that He might forgive the debtors much and little, and shew mercy upon small and great, that there might be no one whatsoever who did not participate in His goodness. And as a pledge and plain example of His grace, He freed that unchaste woman from her many iniquities by saying, "Thy sins are forgiven thee." Worthy indeed of God is a declaration such as this! It is a word joined with supreme authority. For since the law condemned those that were in sin, who, I ask, was able to declare things above the law, except Him only Who ordained it? Immediately therefore He 159 both set the woman free, and directed the attention of that Pharisee, and those who were dining with him, to more excellent things: for they learned that the Word being God, was not as one of the prophets, but rather far beyond the measure of humanity, even though He became man. And one may say to him who invited Him, Thou was trained up, O Pharisee, in the sacred Scriptures; thou knowest I suppose of course the commands given by most wise Moses: thou hast examined the words of the holy prophets: Who then is This That walking in a path contrary to the sacred commands, hath delivered from guilt? Who That hath pronounced them free who have boldly broken the things ordained? Recognise therefore by the facts themselves One superior to the prophets and the law: remember that one of the holy prophets proclaimed these things in old time of Him, and said, "They shall be in wonder at our God, and shall be afraid of Thee. Who is a God like unto Thee, That forgiveth the transgressions, and passeth over the iniquities of the remnant of His inheritance, nor retaineth His anger unto the end, because He willeth mercy?"
Those therefore who were at meat with the Pharisee, were astonished and wondered at seeing Christ the Saviour of all possessed of such godlike supremacy, and using expressions above the right of man. For they said, "Who is This That forgiveth sins also?" Dost thou wish me to tell thee Who He is? He Who is in the bosom of God the Father, and was begotten of Him by nature: by Whom every thing was brought into being: Who possesses supreme sovereignty, and is worshipped by every thing in heaven and in earth. He submitted Himself to our estate, and became our High Priest, in order that He might present us unto God, pure and clean, having put off the ill savour of sin, and having Him instead in us as a sweet savour. For, as most wise Paul writes, "We are a sweet savour of Christ unto God." This is He Who spake by the voice of the prophet Ezechiel, "And I will be to you a God, and I will save you from all your uncleannesses." See therefore, that the actual accomplishment agreed with what had before been promised by the holy prophets. Acknowledge Him as God----Him so gentle and loving unto men. Seize upon the way of salvation: flee from the law that killeth: accept 160 the faith which is above the law. For it is written, "That which is written killeth," even the law: "but the spirit giveth life," even the spiritual purification that is in Christ. Satan had bound the inhabitants of earth with the cords of sin: Christ has loosed them; He has made us free, has abolished the tyranny of sin, has driven away the accuser of our infirmities; and the Scripture is fulfilled, that "all iniquity shall stop its mouth;" "for it is God That justifieth: 'Who is he that condemneth?" This the divine Psalmist also prayed might be accomplished, when thus addressing Christ the Saviour of all. "Let sinners perish from off the earth: and the wicked, so that they may not be found." For verily we must not say of one clothed with the Spirit, that he curseth those who are infirm and sinful:----for it is not fitting for the saints to curse any:----but rather that he prays this of God. For before the coming of the Saviour we all were in sin: there was no one who acknowledged Him Who by nature and verily is God. "There was no one doing good, no not one; but they all had turned aside together, and become reprobate." But because the Only-begotten submitted Himself to emptiness, and became flesh, and was made man, sinners have perished, and exist no longer. For the dwellers upon earth have been justified by faith, have washed away the pollution of sin by holy baptism, have been made partakers of the Holy Ghost, have sprung out of the hand of the enemy; and having bidden as it were the hosts of devils to depart, dwell under the yoke of Christ.
Christ's gifts therefore raise men to a hope long looked for, and to a most dear joy. The woman who was guilty of many impurities, and deserving of blame for most disgraceful deeds, was justified, that we also may have confidence that Christ certainly will have mercy upon us, when He sees us hastening to Him, and endeavouring to escape from the pitfalls of wickedness. Let us too stand before Him: let us shed the tears of repentance: let us anoint Him with ointment: for the tears of him that repenteth are a sweet savour to God. Call him to mind who saith, "Awake, they who are drunken with wine: weep and howl all they who drink wine to drunkenness." For Satan intoxicates the heart, and agitates the mind by wicked pleasure, leading men clown to the pollutions of sensuality. But while there is time, let us awake; and as most 161 wise Paul says, "Let us not be constantly engaged in revels and drunkenness, nor in chambering and wantonness; but rather let us work what is good: for we are not of the night, nor of darkness, but children of light and of the day. Let us therefore cast off the works of darkness, and clothe ourselves with the works of light." Be not troubled when thou meditatest upon the greatness of thy former sins: but rather know, that still greater is the grace that justifieth the sinner, and absolveth the wicked.
Faith then in Christ is found to be the pledge to us of these great blessings: for it is the way that leadeth unto life: that bids us go to the mansions that are above: that raises us to the inheritance of the saints: that makes us members of the kingdom of Christ: by Whom and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen. 162




http://membres.multimania.fr/orthodoxievco/ecrits/peres/ephrem/oeuvre/pech.htm
http://exegpatrpicasaco2ume.blogspot.com/2010/09/le-parfum-repandu.html
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HOMÉLIE SUR LA FEMME PÉCHERESSE QUI RÉPANDIT DES PARFUMS SUR LES PIEDS DE NOTRE SEIGNEUR

1. Et moi aussi, malgré mon indignité, je suis admis par un don de la grâce à unir ma voix à celle de ces hommes saints et pieux, qui, pleins d'une foi vive ont chanté de concert les louanges et la Pureté du Seigneur. Et, en effet, la grâce ne rejette aucun de ceux qui désirent être sauvés. Une source dont les eaux pures et toujours nouvelles jaillissent sans cesse et se répandent par mille issues, ne refuse jamais ses flots à qui les désire; elle les offre abondamment, afin qu'on s'y désaltère. Ainsi, la Grâce divine est ouverte à ceux qui veulent en jouir, chacun peut y puiser selon sa soif. Quand le Sauveur appelait à Lui tous les hommes par la voix des divins Évangiles, lorsqu'Il disait : "Que celui qui a soif vienne à Moi, et Je le désaltérerai" (Jn) Il n'établissait aucune distinction entre le pauvre et le riche, entre le pécheur et le juste. Bien que j'en sois indigne, j'ai participé de même à sa Grâce, et si j'ose célébrer ses louanges avec tant de liberté, si j'ose mêler quelques larmes à mes chants, c'est afin de recevoir ainsi la rémission de mes fautes, à l'exemple de cette pécheresse (Lc 7), qui dans la ferveur de son âme entra courageusement dans cette maison d'espérance et de joie, où S'est arrêté Celui qui remet les péchés.
2. A cet examen, mon âme s'exalte, et je deviens plus pressant, plus hardi dans mes voeux. Je considère l'ardeur de cette foi, cette témérité pleine de confiance et de respect. Oh ! venez donc, disciples de Jésus Christ, ses bien-aimés, ses élus, venez puiser de la joie dans ce récit qui recommande à votre admiration cette sainte femme, dont la voix vous invite et vous convie à toute heure à ce banquet divin.
Oui, c'est un spectacle vraiment digne de Dieu que celui qui vous montre une femme : devenue tout à la fois convive, et des hommes et des anges. Mais comment est-elle entrée au milieu d'eux, elle qui n'avait point été appelée ? Pourquoi s'est-elle approchée du Sauveur pour Lui dévoiler les secrets de son âme, pour les Lui exposer sans prononcer une parole ? Voyez la grandeur de sa foi, la profondeur de ses regrets, et comme elle se réfugie elle-même dans sa propre indignité ! Pleine de résolution et de courage, elle ne redoute ni les insultes des valets, ni les reproches des assistants : elle n'a qu'une pensée, elle se dit à elle-même : "Si je ne rends mon front aussi dur que le fer, aussi dur que l'airain, je ne pourrai jamais sortir de cet océan de luxure où je demeure plongée. Eh bien, méprisons des insultes et des railleries d'un instant ! Qu'importent les outrages ? Montrons quelques moments encore une hardiesse qui, cette fois, a un principe honorable. C'est le courage d'un moment qu'il me faut, et ce moment ne m'est-il pas plus précieux que ces heures coupables où j'étalais aux yeux des hommes mon impudeur et mon effronterie ? Alors, du carrefour où je tendais mes filets, ma voix appelait la jeunesse à des plaisirs criminels; parée de vêtements somptueux, je courais au-devant de ceux qui passaient; je peignais mes cheveux avec un art, un fard imposteur colorait mon visage; j'attirais ainsi dans le piège tout jeune homme imprudent en qui je voyais briller le charme de la beauté et l'éclat de la richesse. Oui, j'étais alors le réseau empesté où le démon jette les âmes qu'attend le jugement éternel. Maintenant mes efforts ont un autre but; je dois courir, je dois voler dans la voie du bien, et racheter mes crimes passés par mes bonnes oeuvres. En sortant d'ici, j'irai tomber aux pieds du Médecin qui accueille tout le monde et ne fait acception de personne. Je Lui avouerai tous les artifices dont j'ai usé pour séduire la jeunesse; je dénouerai mes cheveux dont les longues tresses ont enlacé tant d'hommes voluptueux et corrompus, et je m'en envelopperai comme d'un voile; mes paupières et mes yeux, si souvent exercés à des provocations honteuses, deviendront des sources de larmes; et je m'attacherai désormais à suivre les pas du divin Médecin aux pieds duquel j'humilierai ma vie passée."
3. Après avoir pris cette sage résolution, la pécheresse épiait le moment où elle pourrait satisfaire son désir le plus violent, et embrasser les Pieds du Seigneur. Dès qu'elle sut qu'un pharisien nommé Simon avait invité le Sauveur, elle ressentit une joie extrême (Lc 7) et s'empressa de courir au plus vite chez un marchand d'aromates, pour y acheter un vase d'albâtre rempli de parfum. Elle se disait en chemin : "Où pourrais-je trouver un parfum assez exquis, qui soit digne de la sainteté du grand Médecin, et dont je puisse Lui faire hommage avec mes larmes ?
Rien ne me coûtera pour posséder l'objet de mes voeux. Je demanderai avec instance au marchand, ou plutôt je le conjurerai, au Nom du Dieu des patriarches, dans lequel ce peuple met sa foi, de me donner un parfum de roi en l'honneur du divin Médecin; je lui en donnerai le prix le plus élevé." Elle va donc trouver un marchand. "Que la paix soit avec vous, lui dit-elle, sur le ton de la joie la plus vive; je cherche un parfum exquis et digne d'un roi, et tel qu'on n'en ait jamais trouvé de semblable, car Celui que j'aime est au-dessus de tous, et nul ne peut Lui être comparé." Le marchand lui répondit : "Femme, vous élevez bien haut l'orgueil de vos prétentions. Qui ne vous a pas vue dans les carrefours de la ville, environnée d'une foule d'adorateurs ? Et quel est l'amant fortuné auquel vous désirez offrir ce parfum précieux ? Que peut-il donc vous donner en échange de ce parfum, que vous voulez payer si cher ? Je veux bien vous le vendre; mais je désirerais aussi savoir de vous à qui vous voulez le porter avec tant de zèle et de trouble d'esprit ? Celui que vous aimez est-il du sang royal ? Est-ce le fils de quelque grand personnage ? Ou bien est-il sorti de l'illustre et admirable race de David ? Il n'y a pas eu dans Israël de plus grand roi que celui-là Ce jeune homme, votre ami, est-il issu de cette noble race ? Femme, répondez-moi, je désire l'apprendre de votre bouche. Le prix élevé de ce parfum et votre empressement excitent ma surprise et mon admiration; votre amant, enfin, quel est-il ?"
4. Alors le trouble s'empara de l'esprit cette femme extraordinaire, et elle répondit en ces termes : "Craignez le Dieu de vos pères, homme, et donnez-moi un vase d'albâtre rempli parfum, pour que j'accomplisse au plus vite que j'ai résolu de faire; je vous en conjure Nom du Dieu qui a donné assez de puissance à Moïse pour diviser par son bâton les eaux de la mer, pour les rendre aussi dures qu'un rocher et faire passer le peuple à pied sec (Ex 14); je vous en conjure par les os sacrés que porta Moïse, au sein de la mer transformée en vallée (Gn 50,24), par les restes de Joseph, l'illustre athlète qui avait vaincu le serpent de la corruption (Gn 39); je vous en conjure, ô jeune homme, par la voix sainte qui parlait à Moïse dans la flamme dont brûlait le buisson qui ne se consumait pas (Ex 3,3), par Celui qui fit briller sur la montagne la figure de Moïse, et l'environna de gloire et de splendeur (Ex 34); je vous en conjure par l'arche sainte qui affermit les eaux du Jourdain, pour donner un libre passage au peuple de Dieu. Je vous en conjure par cette Vertu divine, qui en un instant renversa les murailles de la ville de Jéricho, par l'entremise de Josué, fils de Navé, qui, les mains étendues vers le ciel, arrêta d'un seul mot le cours des astres et de deux jours n'en fit qu'un (Jos 3, 4, 5, 6 et 10). Si donc vous avez quelque respect, quelque sentiment de vénération pour le Nom de Dieu et pour celui des saints qui lui ont été agréables, donnez-moi le parfum que je vous demande, et laissez-moi partir, laissez-moi courir aux Pieds de Celui que j'aime et dont la pureté égale la grandeur."
5. "Sans doute, lui répliqua le marchand, j'admire l'élévation du prix que vous m'offrez; mais qui vous empêche de me dire quel est ce bien-aimé qui a su vous inspirer tant d'amour et d'ardeur ? En vérité, je suis fort curieux de le voir, et je ne puis vous donner le parfum que vous me demandez, avant que vous me l'ayez fait connaître."
6. "Pourquoi, dit la pécheresse, me presser et m'importuner ainsi, en cherchant à connaître ce que vous ne devez pas savoir ? Mon âme est brûlante, mon coeur est tout de feu. Quand enfin verrai-je Celui qui doit me remplir de joie ? Craignez un Dieu pur et sans tache, ô homme, et hâtez-vous de me donner une réponse satisfaisante.
Craignez, ô homme, le Dieu saint qui appela Abraham, glorifia son fils Isaac, qui appela Jacob Israël, et en fit le père de douze tribus (Gn 17,22 et 32). Craignez le Dieu qui accorda Samuel aux prières et aux larmes d'Anne (2 R 1). Craignez le Dieu juste qui délivra Suzanne, la douce brebis, de la fureur des loups (Dn 13). Croyez-moi, cédez à mes voeux; l'âge n'a point encore endurci votre coeur; donnez-moi sans retour le vase d'albâtre et le parfum que je vous demande. Si vous pouviez connaître l'ardeur qui me dévore, vous vous hâteriez de me laisser partir. "
7. "Mais, lui dit encore le marchand, permettez que je vous adresse quelques questions. Écoutez-moi, femme, vous m'avez longuement prié et conjuré de vous accorder votre demande, et moi, je vous ai pressée de me répondre. Il est donc bien supérieur aux autres hommes et bien au-dessus d'eux, celui que vous aimez ? Il est donc plus beau que tous ceux qui sont sur la terre, puisque ses charmes vous ont éblouie au point de vouloir lui porter un parfum précieux ? Est-il de la race du saint roi David ? Du grand Abraham, l'ami du Très-Haut ? Dites-moi enfin quel est celui dont la beauté vous fait désirer si vivement de le voir et de le contempler ?"
8. "Pourquoi, réplique la pécheresse, pourquoi me forcer ainsi à dévoiler mes secrets ? Je ne suis pas venue pour vous donner ces explications, je suis venue pour acheter un parfum. Respectez le Dieu sans tache, ayez pitié de moi, et laissez-moi partir, laissez-moi courir près de l'objet pur et sacré de mon amour, et Lui offrir mon présent. Ne me retardez pas davantage et ne rendez pas ma douleur éternelle en me privant d'un si riche trésor."
9. "Mais enfin, reprit le marchand, si vous n'êtes pas tourmentée de quelque jalousie secrète, faites-moi connaître votre bienfaiteur, afin que je m'empresse d'aller moi-même l'embrasser; à ce prix, je vous donnerai le parfum royal que vous me demandez. Vous pouvez même trouver en moi, je l'espère, un soutien de vos espérances que je partage."
10. La pécheresse, voyant quelle foule de questions lui adressait le marchand, ne put s'empêcher d'admirer avec quel empressement il manifestait le désir violent de connaître Celui dont elle avait parlé, et elle lui répondit en ces termes : "Personne, je pense, n'ignore dans la ville l'indignité de ma vie passée, les désordres honteux dans lesquels je me suis jetée, en y entraînant les autres par l'appât du plaisir. Mais dès que j'ai pu voir le Saint qui est apparu sur la terre, ce Médecin, ce Sauveur, mon âme a été touchée de sa Beauté si pure. J'ai vu de mes propres yeux ses moyens extraordinaires de guérison, ses miracles incomparables, sa Miséricorde et son Indulgence extrême. Il accueille les pécheurs, ne craint pas l'approche des publicains, ne repousse ni les lépreux, ni même les impies; tous ont un droit égal à sa Commisération, et Il ne S'irrite contre aucun de ceux qui L'approchent Ce touchant spectacle m'a émue, et je me suis dit : Malheureuse que je suis, comment pourrai-je vivre, si je n'ose m'en approcher ! l'oserai-je toutefois, du sein de la corruption qui me dévore ? Mais pourquoi négliger le soin de ma propre vie ? trouverai-je jamais un médecin plus habile et une plus heureuse occasion ? Je suis persuadée que c'est un Dieu qui est apparu environné d'un grand pouvoir et d'une grande autorité. Il commande à tout par sa Parole; par sa Parole, Il guérit les malades, et, toujours libre et indépendant dans sa Volonté puissante, Il remet les péchés aux coupables. Puisque enfin, j'ai trouvé une si belle occasion et un si grand Médecin, je ne dois pas m'endormir dans un repos funeste, ni négliger ma propre guérison. Courons donc présenter au souverain Juge la liste de mes fautes; je sais que j'ai péché au-delà de toute mesure, et je ne puis dire tout ce qu'il y a en moi d'impureté et de débauche. Cependant, comparés à l'abondance de sa Miséricorde, aux trésors de sa Pitié, mes péchés, quelque nombreux qu'ils soient, ne sont qu'une goutte d'eau, et j'ai la conviction que, si j'ai seulement le bonheur de m'approcher de Lui, je serai purifiée de toutes mes fautes et de toutes mes iniquités, parce qu'Il fera sortir de moi tout ce qu'il y a de dérèglements et d'injustices, tant sont grandes sa Divinité, sa Sainteté et son Innocence. Voilà tous les secrets de mon coeur : maintenant donnez-moi le parfum, car depuis longtemps déjà vous me retardez pour apprendre de moi à qui je veux l'offrir."
11. A ces paroles, le marchand se sentit pénétré de joie, et s'adressant à la pécheresse : "Je vous rends grâces, ô femme pleine de foi, lui dit-il, de m'avoir fait connaître la bonne résolution et la bonne volonté qui vous animent. Vous avez conquis un Ami descendu du ciel, qui purifie et sanctifie tout par sa Parole. Ô femme, ce que vous voulez faire est une oeuvre admirable, qui mérite tous les éloges et qui ne sera pas sans fruit pour toutes les générations. Oui, cette conversion est heureuse pour vous d'abord, et encore pour tous ceux qui ont péché. Vous êtes fille des prophètes et parente des saints qui ont une foi vive et sincère dans la Bonté de Dieu. Souffrez que je vous donne un conseil, que je vous prie surtout de prendre en bonne part, sans y voir même l'intention d'un reproche. Vous n'ignorez certainement pas la méchanceté des pharisiens, qui se sont déclarés ses ennemis et ses adversaires, parce qu'Il est un Dieu puissant, qu'Il aime souverainement les humains et qu'Il les délivre du péché par sa Bonté et sa Miséricorde. Si donc ils vous voient aller à Lui, ils vous fermeront la porte, ils vous accableront même d'injures et de coups. Que leurs paroles n'ébranlent point votre courage, mais restez aussi ferme et aussi inébranlable qu'un rocher. Si vos débordements ont dépassé toute limite, si vous avez été audacieuse dans le crime, combien ne devez-vous pas l'être davantage, pour travailler à votre purification ! Il peut arriver que les hommes libres et les esclaves, les valets, les portiers vous accablent de reproches; mais il faut tout braver, vous avancer avec courage et avec une humilité profonde vers le Saint Lui-même, ainsi que vous me l'avez dit, et embrasser avec repentir ses Pieds si purs; alors vous serez heureuse. J'ai appris qu'Il est aujourd'hui même dans la maison de Simon, un des pharisiens. Allez donc en paix, entrez avec joie, abordez-Le sans crainte, Il acceptera votre présent. Voilà le parfum précieux que vous m'avez demandé; il est digne du Sauveur, prenez-le, femme remplie de foi, et ne m'oubliez pas dans vos prières."
12. Après avoir pris le vase, la pécheresse s'en alla joyeuse, se disant en elle-même : "Qui m'ouvrira la porte pour que j'approche aussitôt du divin Médecin ? Si je puis embrasser ses Genoux, rien ne pourra m'en arracher avant que j'aie reçu le pardon de mes fautes. J'adresserai mes ferventes prières au Seigneur, qui déjà connaissait tous mes secrets avant que je pensasse à aller Le trouver; Il connaît toutes choses. Je vais au bon Médecin, je vais voir le Sauveur du monde et implorer sa Clémence et sa Miséricorde " Puis, la pécheresse, comme si elle s'adressait au Seigneur et au Dieu saint, s'écriait : "Seigneur, voilà que Tu Te reposes, comme un homme ordinaire, dans la maison de Simon; Tu connais les secrets de mon âme, ô Christ, et la pensée de mon esprit; je T'apporte un parfum précieux, pour être purifiée de toutes les fautes que j'ai commises, quand je serai près de Toi, prosternée aux pieds de ta Divinité souveraine. J'ai compris, Seigneur, que Tu es le Dieu bon qui sauves tous les hommes par ta Miséricorde, qui ne veux pas la mort du pécheur qui va volontairement à Toi qui es le Sauveur. Il m'a suffi de T'apercevoir pour comprendre toute l'étendue de ta Puissance. Fais-moi la grâce, Dieu clément, d'entrer sans obstacle dans le lieu où Tu es, et d'arriver ainsi jusqu'à Toi."
13. Tout en roulant ces pensées et mille autres dans son esprit inquiet, la pécheresse arriva à la maison où se trouvait le Christ. La porte était ouverte; elle entra toute joyeuse, et se mit aussitôt derrière le Seigneur; elle se pencha sur ses Pieds avec la foi la plus vive, et, humiliant sa tête et son coeur d'où s'exhalaient des soupirs sans nombre, elle arrosa les Pieds de Jésus Christ d'un torrent de larmes, et les embrassa avec une émotion et une tendresse profondes : elle les essuya avec ses cheveux et les arrosa de parfums, en disant : "Il n'y a que Toi, Seigneur, qui saches pourquoi j'ai osé agir ainsi. Seigneur, je sais combien j'ai péché; mais je me suis approchée avec confiance du Dieu pur, et, comme les publicains, j'ai marché vers Lui parce que je désirais être sauvée. Christ, accepte mes abondantes larmes; accepte les regrets de mon âme criminelle. Que ma hardiesse se change en supplication, mon effronterie en prière, que mon parfum soit une offrande de propitiation, ô mon Sauveur ! et que la contrition de mon coeur fasse jaillir la lumière. J'ai entendu dire à tout le monde, dans mon enfance, qu'un Dieu était né d'une Vierge, et, brûlant d'en apprendre davantage, je demandais comment il se pouvait que Celui qui n'avait pas de chair, pût être incarné. Mes parents me répondaient que nos ancêtres nous avaient laissé cette tradition qu'un Dieu saint naîtrait sur la terre du sein d'une Vierge. J'étais encore bien jeune, quand j'ai appris cela, et maintenant je vois qu'en vérité un Dieu grand, un Dieu saint est apparu dans notre chair, afin de nous sauver. Je ne Te vois pas des mêmes yeux que Simon le pharisien, qui T'a invité à sa table. Je vois en Toi le Dieu puissant, le Créateur de toutes choses, qui, d'un seul mot, a fait l'univers. Je suis une brebis entraînée loin du troupeau, fais-moi rentrer dans la bergerie. Seul Tu es le bon pasteur qui ramènes les brebis égarées, Seigneur, je suis Ta colombe, qu'un cruel épervier a enlevée : mon âme est embrasée d'un violent amour pour la Sainteté de mon Dieu. Que ta Bonté généreuse, ô Source de toute pureté, me délivre du poids de mes souillures et de mes iniquités. Ô Dieu ! dans ta Clémence extrême, substitue à mon parfum et à mes larmes l'action de ta Grâce, pour effacer les traces de mes péchés et accomplir ma purification. Tu as daigné ouvrir ma bouche et m'inspirer le courage de Te parler comme je le fais, pour que je serve d'exemple aux pêcheurs pour le salut desquels Tu es venu. Seigneur, je T'en supplie, ne rejette pas les larmes d'une infortunée; je sais que rien ne T'est impossible et que Tu peux tout."


THE SINFUL WOMAN
BY SAINT EPHREM THE SYRIAN
http://www.newadvent.org/fathers/3708.htm

http://exegpatrpicasaco2ume.blogspot.com/2010/09/sinful-woman.html

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1. Hear and be comforted, beloved, how merciful is God. To the sinful woman He forgave her offenses; yea, He upheld her when she was afflicted. With clay He opened the eyes of the blind, so that the eyeballs beheld the light. To the palsied He granted healing, who arose and walked and carried his bed. And to us He has given the pearls; His holy Body and Blood. He brought His medicines secretly; and with them He heals openly. And He wandered round in the land of Judea, like a physician, bearing his medicines. Simon invited Him to the feast, to eat bread in his house. The sinful woman rejoiced when she heard that He sat and was feasting in Simon's house; her thoughts gathered together like the sea, and like the billows her love surged. She beheld the Sea of Grace, how it had forced itself into one place; and she resolved to go and drown all her wickedness in its billows.
2. She bound her heart, because it had offended, with chains and tears of suffering; and she began weeping (with herself): What avails me this fornication? What avails this lewdness? I have defiled the innocent ones without shame; I have corrupted the orphan; and without fear I have robbed the merchants of merchandise, and my rapacity was not satisfied. I have been as a bow in war, and have slain the good and the bad. I have been as a storm on the sea, and have sunk the ships of many. Why did I not win me one man, who might have corrected my lewdness? For one man is of God, but many are of Satan.
3. These things she inwardly said; then began she to do outwardly. She washed and put away from her eyes the dye that blinded them that saw it. And tears gushed forth from her eyes over that deadly eyepaint. She drew off and cast from her hands the enticing bracelets of her youth. She put off and cast away from her body the tunic of fine linen of whoredom, and resolved to go and attire herself in the tunic the garment of reconciliation. She drew off and cast from her feet the adorned sandals of lewdness; and directed the steps of her going in the path of the heavenly Eagle. She took up her gold in her palm and held it up to the face of heaven, and began to cry secretly, to Him who hears openly: This, O Lord, that I have gained from iniquity, with it will I purchase to myself redemption. This which was gathered from orphans, with it will I win the Lord of orphans.
4. These things she said secretly; then began to do openly. She took up the gold in her palm, and carried the alabaster box in her hands. Then hastily went she forth in sadness to the perfumer. The perfumer saw her and wondered, and fell into questioning with her; and thus he began to say to the harlot in the first words he spoke: Was it not enough for you, harlot, that you have corrupted all our town? What means this fashion that you show today to your lovers— that you have put off your wantonness and hast clothed yourself in modesty? Heretofore, when you came to me, your aspect was different from today's. You were clothed in goodly raiment, and brought little gold; and asked for precious ointment, to make your lewdness pleasant. But lo! Today your vesture is mean, and you have brought much gold. Your change I understand not; wherefore is this fashion of yours? Either clothe you in raiment according to your ability, or buy ointment according to your clothing. For this ointment becomes not or is suited to this attire. Can it be that a merchant has met you, and brings great wealth; and you have seen that he loves it not, the fashion of your lewdness? So you have put off your lewdness and hast clothed yourself in meekness, that by various fashions you may capture much wealth. But if he loves this fashion because he is a chaste man in truth, then woe to him! Into what has he fallen? Into a gulf that has swallowed up his merchandise. But I give you advice, as a man that desires your welfare, that you send away your many lovers who have helped you nought from your youth, and henceforth seek out one husband who may correct your lewdness.
5. These things spoke the perfumer, in wisdom, to the harlot. The sinful woman answered and said to him, to the perfumer after his discourse, Hinder me not, O man, and stop me not by your questioning. I have asked of you ointment, not freely, but I will pay you its value not grudgingly. Take you the gold, as much as you demand, and give me the precious ointment; take you that which endures not and give me that which endures; and I will go to Him who endures, and will buy that which endures. And as to that you said, about a merchant; a Man has met me today Who bears riches in abundance. He has robbed me and I have robbed Him; He has robbed me of my transgressions and sins, and I have robbed Him of His wealth. And as to that you said of a husband; I have won me a Husband in heaven, Whose dominion stands for ever, and His kingdom shall not be dissolved. She took up the ointment and went forth.
6. In haste went she forth; as Satan saw her and was enraged; and was greatly grieved in his mind. At one time he rejoiced, and again at another he was grieved. That she carried the perfumed oil, he rejoiced in his inward mind; but that she was clad in mean raiment— at this doing of hers he was afraid. He clave then to her and followed her, as a robber follows a merchant. He listened to the murmurs of her lips, to hear the voice of her words. He closely watched her eyeballs (to mark) whither the glance of her eyes was directed; and as he went he moved by her feet (to mark) whither her goings were directed. Very full of craft is Satan, from our words to learn our aim. Therefore our Lord has taught us not to raise our voice when we pray, that the Devil may not hear our words and draw near and become our adversary. So then, when Satan saw that he could not change her mind, he clothed himself in the fashion of a man, and drew to himself a crowd of youths, like her lovers of former times; and then began he thus to address her: By your life, O woman, tell me whither are your footsteps directed? What means this haste? For you hastes more than other days. What means this your meekness, for your soul is meek like a handmaid's? Instead of garments of fine linen, lo! You are clothed in sordid weeds; instead of bracelets of gold and silver, there are not even rings on your fingers; instead of goodly sandals for your feet, not even worn shoes are on your feet. Disclose to me all your doing, for I understand not your change. Is it that some one of your lovers has died, and you go to bury him? We will go with you to the funeral, and with you will (take part with you) in sorrow.
7. The sinful woman answered and said to him, (even) to Satan, after his speech: Well have you said that I go to inter the dead, one that has died to me. The sin of my thoughts has died, and I go to bury it. Satan answered and said to her, (even) to the sinful woman after her words: Go to, O woman, I tell you that I am the first of your lovers. I am not such as you, and I place my hands upon you. I will give you again more gold than before.
8. The sinful woman answered and said to him, even to Satan after his discourse: I am wearied of you, O man, and you are no more my lover. I have won me a husband in heaven, Who is God, that is over all, and His dominion stands for ever, and His kingdom shall not be dissolved. For lo! In your presence I say; I say it again and I lie not. I was a handmaid to Satan from my childhood unto this day. I was a bridge, and he trode upon me, and I destroyed thousands of men. The eyepaint blinded my eyes, and (I was) blind among many whom I blinded. I became sightless and knew not that there is One Who gives light to the sightless. Lo! I go to get light for my eyes, and by that light to give light to many. I was fast bound, and knew not that there is One Who overthrows idols. Lo! I go to have my idols destroyed, and so to destroy the follies of many. I was wounded and knew not that there is One Who binds up wounds; and lo! I go to have my wounds bound. These things the harlot spoke to Satan in her wisdom; and he groaned and was grieved and wept; and he cried aloud and thus he spoke:— I am conquered by you, O woman, and what I shall do I know not.
9. As soon as Satan perceived that he could not change her mind, he began to weep for himself and thus it was that he spoke: Henceforth is my boasting perished, and the pride of all my days. How shall I lay for her a snare, for her who is ascending on high? How shall I shoot arrows at her, (even) at her whose wall is unshaken? Therefore I go into Jesus' presence; lo! she is about to enter His presence; and I shall say to Him thus: This woman is an harlot. Perchance He may reject and not receive her. And I shall say to Him thus: This woman who comes into Your presence is a woman that is an harlot. She has led captive men by her whoredom; she is polluted from her youth. But You, O Lord, are righteous; all men throng to see You. And if mankind see You that You have speech with the harlot, they all will flee from Your presence, and no man will salute You.
10. These things Satan spoke within himself, nor was he moved. Then he changed the course of his thought, and thus it was that he spoke. How shall I enter into Jesus' presence, for to Him the secret things are manifest? He knows me, who I am, that no good office is my purpose. If haply He rebuke me I am undone, and all my wiles will be wasted. I will go to the house of Simon, for secret things are not manifest to him. And into his heart I will put it; perchance on that hook he may be caught. And thus will I say unto him: By your life, O Simon, tell me; this man that sojourns in your house is he a man that is righteous, or a friend of the doers of wickedness? I am a wealthy man, and a man that has possessions, and I wish like you to invite him that he may come in and bless my possessions.
11. Simon answered and thus he said to the Evil One after his words: From the day that (first) I saw Him I have seen no lewdness in Him, but rather quietness and peace, humility and seemliness. The sick He heals without reward, the diseased He freely cures. He approaches and stands by the grave, and calls, and the dead arise. Jairus called Him to raise his daughter to life, trusting that He could raise her to life. And as He went with him in the way, He gave healing to the woman diseased, who laid hold of the hem of His garment and stole healing from Him, and her pain which was hard and bitter at once departed from her. He went forth to the desert and saw the hungry, how they were fainting with famine. He made them sit down on the grass, and fed them in His mercy. In the ship He slept as He willed, and the sea swelled against the disciples. He arose and rebuked the billows, and there was a great calm. The widow, the desolate one who was following her only son, on the way to the grave He consoled her. He gave him to her and gladdened her heart. To one man who was dumb and blind, by His voice He brought healing. The lepers He cleansed by His word; to the limbs of the palsied He restored strength. For the blind man, afflicted and weary, He opened his eyes and he saw the light. And for two others who besought Him, at once He opened their eyes. As for me, thus have I heard the fame of the man from afar; and I called Him to bless my possessions, and to bless all my flocks and herds.
12. Satan answered and said to him, to Simon after his words: Praise not a man at his beginning, until you learn his end; hitherto this man is sober and his soul takes not pleasure in wine. If he shall go forth from your house, and holds not converse with an harlot, then he is a righteous man and no friend of them that do wickedness. Such things did Satan speak in his craftiness to Simon. Then he approached and stood afar off, to see what should come to pass.
13. The sinful woman full of transgressions stood clinging by the door. She clasped her arms in prayer, and thus she spoke beseeching:— Blessed Son Who hast descended to earth for the sake of man's redemption, close not Your door in my face; for You have called me and lo! I come. I know that You have not rejected me; open for me the door of Your mercy, that I may come in, O my Lord, and find refuge in You, from the Evil One and his hosts! I was a sparrow, and the hawk pursued me, and I have fled and taken refuge in Your nest. I was a heifer, and the yoke galled me, and I will turn back my wanderings to You. Lay upon me the shoulder of Your yoke that I may take it on me, and work with Your oxen. Thus did the harlot speak at the door with much weeping. The master of the house looked and saw her, and the colour of his visage was changed; and he began thus to address her, (even) the harlot, in the opening of his words:— Depart hence, O harlot, for this man who abides in our house is a man that is righteous, and they that are of his companions are blameless. Is it not enough for you, harlot, that you have corrupted the whole town? You have corrupted the chaste without shame; you have robbed the orphans, and have not blushed, and have plundered the merchants' wares, and your countenance is not abashed. From him your heart [and soul] labour [to take]. But from him your net takes no spoil. For this man is righteous indeed, and they of his company are blameless.
14. The sinful woman answered and said to him, even to Simon when he had ceased: You surely are the guardian of the door, O you that know things that are secret! I will propose the matter in the feast, and you shall be free from blame. And if there be any that wills me to come in, he will bid me and I will come in. Simon ran and closed the door, and approached and stood afar off. And he tarried a long time and proposed not the matter in the feast. But He, Who knows what is secret, beckoned to Simon and said to him:— Come hither, Simon, I bid you; does any one stand at the door? Whosoever he be, open to him that he may come in; let him receive what he needs, and go. If he be hungry and hunger for bread, lo! In your house is the table of life; and if he be thirsty, and thirst for water, lo! The blessed fountain is in your dwelling. And if he be sick and ask for healing, lo! The great Physician is in your house. Allow sinners to look upon Me, for their sakes have I abased Myself. I will not ascend to heaven, to the dwelling whence I came down, until I bear back the sheep that has wandered from its Father's house, and lift it up on My shoulders and bear it aloft to heaven. Simon answered and thus he said to Jesus, when He had done speaking:— My Lord, this woman that stands in the doorway is a harlot: she is lewd and not free-born, polluted from her childhood. And You, my Lord, are a righteous man, and all are eager to see You; and if men see You having speech with the harlot, all men will flee from beside You, and no man will salute You. Jesus answered, and thus He said to Simon when he was done speaking:— Whosoever it be, open for him to come in, and you shall be free from blame; and though his offenses be many, without rebuke I bid you [receive him].
* * * * * * * * * * *
15. Simon approached and opened the door, and began thus to speak:— Come, enter, fulfil that you will, to him who is even as you. The sinful woman, full of transgressions, passed forward and stood by His feet, and clasped her arms in prayer, and with these words she spoke:— My eyes have become watercourses that cease not from [watering] the fields, and today they wash the feet of Him Who follows after sinners. This hair, abundant in locks from my childhood till this day, let it not grieve You that it should wipe this holy body. The mouth that has kissed the lewd, forbid it not to kiss the body that remits transgressions and sins. These things the harlot spoke to Jesus, with much weeping. And Simon stood afar off to see what He would do to her. But He Who knows the things that are secret, beckoned to Simon and said to him:— Lo! I will tell you, O Simon, what your meditation is, concerning the harlot. Within your mind you imagine and within your soul you said, ‘I have called this man righteous, but lo! The harlot kisses Him. I have called Him to bless my possessions, and lo! The harlot embraces Him.' O Simon, there were two debtors, whose creditor was one only; one owed him five-hundred [pence], and the other owed fifty. And when the creditor saw that neither of these two had anything, the creditor pardoned and forgave them both their debt. Which of them ought to render the greater thanks? He who was forgiven five hundred, or he who was forgiven fifty? Simon answered, and thus he said to Jesus, when He had done speaking:— He who was forgiven five hundred ought to render the greater thanks. Jesus answered and thus He said: You are he that owes five hundred, and this woman owes fifty. Lo! I came into your house, O Simon; and water for My feet you brought not; and this woman, of whom you said that she was an harlot, one from her childhood defiled, has washed My feet with her tears, and with her hair she has wiped them. Ought I to send her away, O Simon, without receiving forgiveness? Verily, verily, I say unto you, I will write of her in the Gospel. Go, O woman, your sins are forgiven you and all your transgression is covered; henceforth and to the end of the world.
May our Lord account us worthy of hearing this word of His:— Come, enter, you blessed of My Father, inherit the kingdom made ready for all who shall do My will, and observe all My commandments. To Him be glory; on us be mercy; at all times. Amen! Amen!

The woman who anointed our Lord with costly perfume is also cited in Matthew 26:1-13, John 12:1-8, (and Matthew 11:28, John 6:37)
Following is the explanation of Luke 7:36-50 by saint Kyrellos I the 24th patriarch of Alexandria
SERMON XL.
LUKE 7:36-50. And a certain Pharisee desired Him to eat with him. And having entered the Pharisee's house, He reclined at his table. And, behold, a woman who was a sinner in the city, when she knew that He was reclining at table in the Pharisee's house, brought an alabaster box of ointment, and stood behind Him at His feet, and, weeping, began to wash His feet with tears, and wiped them with the hair of her head, and kissed, His feet, and anointed them with ointment. When the Pharisee who had bidden Him saw it, he said in himself, If this were a prophet, He would have known who and of what sort the woman is who toucheth Him, that she is a sinner. And Jesus answered and said unto him, Simon, I have somewhat to say unto thee. And he said, Teacher, say on. He saith to him; A certain money-lender had two debtors; the one owed five hundred denarii, the other fifty: and when they could not repay, he forgave them both. Which therefore of them will love him most? and Simon answered and said, I suppose he that had most forgiven him. And He said to him, Thou hast rightly judged. And turning to the woman He said to Simon, Thou seest this woman. I entered into thine house: thou gavest no water for My feet; but she hath, washed My feet with tears, and wiped them with her hair. Thou gavest Me no kiss, but she from the time I came in hath not ceased kissing My feet. My head with oil thou didst not anoint; but she hath anointed My feet with ointment. For this reason, I tell thee, her many sins are forgiven her, because she hath loved much: but he to whom little is forgiven, loveth little. And He said unto her, Thy sins are forgiven thee. And those who were reclining with Him at table began to say in themselves, Who is This That forgiveth sins also? But He said, to the woman, Thy faith hath made thee live: go in peace.
"ALL ye people, clap your hands, and praise God with the voice of thanksgiving.'' And what is the cause of the festival? It is that the Saviour hath newly constructed for us a way of salvation, untrodden by them of old time. 157 For the law, which the all-wise Moses ordained, was for the reproof of sin, and the condemnation of offences: but it justified absolutely no one. For the very wise Paul writes, "Whosoever rejected the law of Moses, was put to death without mercy at the mouth of two or three witnesses." But our Lord Jesus Christ, having removed the curse of the law, and proved the commandment which condemns to be powerless and inoperative, became our merciful High Priest, according to the words of the blessed Paul. For He justifies the wicked by faith, and sets free those held captive by their sins. And this He proclaimed to us by one of the holy prophets, saying, "In those days, and at that time, saith the Lord, they shall seek for the sin of Israel, and there shall be none: and for the sin of Judah, and thou shalt not find it: for I will be merciful to those that have been left in the land, saith the Lord." But lo! the fulfilment of the promise came to pass for us at the time of His Incarnation, as we are assured by the purport of the holy Gospels. For he was invited by one of the Pharisees, and being kind and loving unto man, and "willing that all men should be saved, and come to the knowledge of the truth," He consented, and granted the favour to him who requested it. And having entered, He reclined at table: and immediately there entered a woman defiled with filthy lewdness: who, like one scarcely roused from wine and intoxication, and made sensible of the guilt of her transgressions, offered supplication unto Christ, as able to cleanse her, and deliver her from all fault, and free her from her former sins, as "not remembering iniquities." And this she did, washing His feet with tears, and anointing them with ointment, and wiping them with her hair. Thus a woman, who beforetime had been lewd, and guilty of sensuality, a sin difficult to wash away, missed not the path of salvation; for she fled for refuge to Him Who knoweth how to save, and is able to raise from the depths of impurity.
She then failed not in her purpose. But the foolish Pharisee, the blessed Evangelist tells us, was offended, and said within himself, "If this were a prophet, He would have known who and of what sort the woman is that toucheth Him, that she is a sinner." The Pharisee therefore was boastful, 158 and utterly without understanding. For it was his duty rather to regulate his own life, and earnestly adorn it by all virtuous pursuits; and not to pass sentence upon the infirm, and condemn others. But we affirm of him, that having been brought up in the customs of the law, he gave too wide an influence to its institutions, and required the Legislator Himself to be subject to the commandments of Moses. For the law commanded the holy to keep apart from the impure: and God also blamed those whose lot it was to be the chiefs of the congregation of the Jews, for their unwillingness in this respect. For He thus spake by one of the holy prophets: "they make no distinction between the holy and the profane." But Christ arose for us, not to subject our state to the curses that are by the law, but to redeem those subject to sin by a mercy superior to the law. For the law was instituted "because of transgressions," as Scripture declares, "that every mouth might be stopped, and all the world become guilty before God, because by the works of the law no flesh is justified." For there was no one so far advanced in virtue, spiritual virtue I mean, as to be able to fulfil all that had been commanded, and that blamelessly. But the grace that is by Christ justifieth, because, doing away with the condemnation of the law, it frees us by means of faith.
That proud and foolish Pharisee therefore did not even deem Jesus to have attained to the measure of a prophet: but He made the woman's tears an opportunity for clearly instructing him in the mystery. For He taught the Pharisee, and all who were assembled there, that the Word being God, "came into the world in our likeness, not to condemn the world, but that the world might be saved by Him." He came that He might forgive the debtors much and little, and shew mercy upon small and great, that there might be no one whatsoever who did not participate in His goodness. And as a pledge and plain example of His grace, He freed that unchaste woman from her many iniquities by saying, "Thy sins are forgiven thee." Worthy indeed of God is a declaration such as this! It is a word joined with supreme authority. For since the law condemned those that were in sin, who, I ask, was able to declare things above the law, except Him only Who ordained it? Immediately therefore He 159 both set the woman free, and directed the attention of that Pharisee, and those who were dining with him, to more excellent things: for they learned that the Word being God, was not as one of the prophets, but rather far beyond the measure of humanity, even though He became man. And one may say to him who invited Him, Thou was trained up, O Pharisee, in the sacred Scriptures; thou knowest I suppose of course the commands given by most wise Moses: thou hast examined the words of the holy prophets: Who then is This That walking in a path contrary to the sacred commands, hath delivered from guilt? Who That hath pronounced them free who have boldly broken the things ordained? Recognise therefore by the facts themselves One superior to the prophets and the law: remember that one of the holy prophets proclaimed these things in old time of Him, and said, "They shall be in wonder at our God, and shall be afraid of Thee. Who is a God like unto Thee, That forgiveth the transgressions, and passeth over the iniquities of the remnant of His inheritance, nor retaineth His anger unto the end, because He willeth mercy?"
Those therefore who were at meat with the Pharisee, were astonished and wondered at seeing Christ the Saviour of all possessed of such godlike supremacy, and using expressions above the right of man. For they said, "Who is This That forgiveth sins also?" Dost thou wish me to tell thee Who He is? He Who is in the bosom of God the Father, and was begotten of Him by nature: by Whom every thing was brought into being: Who possesses supreme sovereignty, and is worshipped by every thing in heaven and in earth. He submitted Himself to our estate, and became our High Priest, in order that He might present us unto God, pure and clean, having put off the ill savour of sin, and having Him instead in us as a sweet savour. For, as most wise Paul writes, "We are a sweet savour of Christ unto God." This is He Who spake by the voice of the prophet Ezechiel, "And I will be to you a God, and I will save you from all your uncleannesses." See therefore, that the actual accomplishment agreed with what had before been promised by the holy prophets. Acknowledge Him as God----Him so gentle and loving unto men. Seize upon the way of salvation: flee from the law that killeth: accept 160 the faith which is above the law. For it is written, "That which is written killeth," even the law: "but the spirit giveth life," even the spiritual purification that is in Christ. Satan had bound the inhabitants of earth with the cords of sin: Christ has loosed them; He has made us free, has abolished the tyranny of sin, has driven away the accuser of our infirmities; and the Scripture is fulfilled, that "all iniquity shall stop its mouth;" "for it is God That justifieth: 'Who is he that condemneth?" This the divine Psalmist also prayed might be accomplished, when thus addressing Christ the Saviour of all. "Let sinners perish from off the earth: and the wicked, so that they may not be found." For verily we must not say of one clothed with the Spirit, that he curseth those who are infirm and sinful:----for it is not fitting for the saints to curse any:----but rather that he prays this of God. For before the coming of the Saviour we all were in sin: there was no one who acknowledged Him Who by nature and verily is God. "There was no one doing good, no not one; but they all had turned aside together, and become reprobate." But because the Only-begotten submitted Himself to emptiness, and became flesh, and was made man, sinners have perished, and exist no longer. For the dwellers upon earth have been justified by faith, have washed away the pollution of sin by holy baptism, have been made partakers of the Holy Ghost, have sprung out of the hand of the enemy; and having bidden as it were the hosts of devils to depart, dwell under the yoke of Christ.
Christ's gifts therefore raise men to a hope long looked for, and to a most dear joy. The woman who was guilty of many impurities, and deserving of blame for most disgraceful deeds, was justified, that we also may have confidence that Christ certainly will have mercy upon us, when He sees us hastening to Him, and endeavouring to escape from the pitfalls of wickedness. Let us too stand before Him: let us shed the tears of repentance: let us anoint Him with ointment: for the tears of him that repenteth are a sweet savour to God. Call him to mind who saith, "Awake, they who are drunken with wine: weep and howl all they who drink wine to drunkenness." For Satan intoxicates the heart, and agitates the mind by wicked pleasure, leading men clown to the pollutions of sensuality. But while there is time, let us awake; and as most 161 wise Paul says, "Let us not be constantly engaged in revels and drunkenness, nor in chambering and wantonness; but rather let us work what is good: for we are not of the night, nor of darkness, but children of light and of the day. Let us therefore cast off the works of darkness, and clothe ourselves with the works of light." Be not troubled when thou meditatest upon the greatness of thy former sins: but rather know, that still greater is the grace that justifieth the sinner, and absolveth the wicked.
Faith then in Christ is found to be the pledge to us of these great blessings: for it is the way that leadeth unto life: that bids us go to the mansions that are above: that raises us to the inheritance of the saints: that makes us members of the kingdom of Christ: by Whom and with Whom, to God the Father be praise and dominion with the Holy Ghost, for ever and ever, Amen. 162

SAINT AUGUSTINE
Sermon XLIX. [XCIX. Ben.]
Sermon XLIX. [XCIX. Ben.]
On the words of the gospel, Luke vii. 37, "And behold, a woman who was in the city, a sinner," etc. On the remission of sins, against the donatists.
1. Since I believe that it is the will of God that I should speak to you on the subject whereof we are now reminded by the words of the Lord out of the Holy Scriptures, I will by His assistance deliver to you, Beloved, a Sermon touching the remission of sins. For when the Gospel was being read, ye gave most earnest heed, and the story was reported, and represented before the eyes of your heart. For ye saw, not with the body, but with the mind, the Lord Jesus Christ" sitting at meat in the Pharisee's house,"1 and when invited by him, not disdaining to go. Ye saw too a "woman" famous in the city, famous indeed in ill fame, "who was a sinner," without invitation force her way into the feast, where her Physician was at meat, and with an holy shamelessness seek for health. She forced her way then, as it were unseasonably as regarded the feast, but seasonably as regarded her expected blessing; for she well knew under how severe a disease she was labouring, and she knew that He to whom she had come was able to make her whole; she approached then, not to the Head of the Lord, but to His Feet; and she who had walked long in evil, sought now the steps of Uprightness. First she shed tears, the heart's blood; and washed the Lord's Feet with the duty of confession. She wiped them with her hair, she kissed, she anointed them: she spake by her silence; she uttered not a word, but she manifested her devotion.
2. So then because she touched the Lord, in watering, kissing, washing, anointing His feet; the Pharisee who had invited the Lord Jesus Christ, seeing He was of that kind of proud men of whom the Prophet Isaiah says, "Who say, Depart far from me, touch me not, for I am clean;"2 thought that the Lord did not know the woman. This he was thinking with himself, and saying in his heart, "This man if He were a prophet, would have known what woman this is that" hath approached His feet. He supposed, that He did not know her, because He repelled her not, because He did not forbid her to approach Him, because He suffered Himself to be touched by her, sinner as she was. For whence knew he, that He did not know her? But what if He did know, O thou Pharisee, inviter and yet derider of the Lord! Thou dost feed the Lord, yet by whom thou art to be fed thyself, thou dost not understand. Whereby knowest thou, that the Lord did not know what that woman had been, save because she was permitted to approach Him, save because by His sufferance she kissed His Feet, save because she washed, save because she anointed them? For these things a woman unclean ought not to be permitted to do with the Feet that are clean? So then had such a woman approached that Pharisee's feet, he would have been sure to say what Isaiah says of such; "Depart from me, touch me not, for I am clean." But she approached the Lord in her uncleanness, that she might return clean: she approached sick, that she might return whole: she approached Him, confessing, that she might return professing Him.
3. For the Lord heard the thoughts of the Pharisee. Let now the Pharisee understand even by this, whether He was not able to see her sins, who could hear his thoughts. So then He put forth to the man a parable concerning two men, who owed to the same creditor. For He was desirous to heal the Pharisee also, that He might not eat bread at his house for nought; He hungered after him who was feeding Him, He wished to reform him, to slay, to eat him, to pass him over into His Own Body; just as to that woman of Samaria, He said, "I thirst." What is, "I thirst"? I long for thy faith. Therefore are the words of the Lord in this parable3 spoken; and there is this double object in them, both that that inviter might be cured together with those who ate at the table with Him, who alike saw the Lord Jesus Christ, and were alike ignorant of Him, and that that woman might have the assurance her confession merited, and not be pricked any more with the stings of her conscience. "One," said He, "owed five hundred denarii, and the other fifty; He forgave them both: which loved him most?" He to whom the parable was proposed answered, what of course common reason obliged him to answer. "I suppose, Lord, he to whom he forgave most. Then turning to the woman he said unto Simon, Seest thou this woman? I entered into thine house, thou gavest Me no water for My feet: she hath washed My feet with tears, and wiped them with her hairs. Thou gavest Me no kiss: this woman since the time she came in, hath not ceased to kiss My feet. My head with oil thou didst not anoint: but this woman hath anointed My feet with ointment. Therefore I say, her many sins are forgiven her, for she loved much. But to whom little is forgiven, the same loveth little."4
4. Here arises a difficulty which must in real truth be resolved, and which requires your fixed attention, Beloved, lest haply my words may not be equal to the removing and clearing of the whole obscurity of it by reason of the stress of time; especially as this flesh of mine exhausted by its heat, now longs to be recruited, and demanding its due, and clogging the eagerness of the soul gives proof of that which is said, "The spirit indeed is willing, but the flesh is weak."5 Cause there is for fear, yea great cause for fear, lest by these words of the Lord, there steal over the minds of those who understand them not aright, who indulge their fleshly lusts, and are loth to be brought away from them into liberty, that sentiment which, even as the Apostles preached, sprung up in the tongues of slanderous men, of whom the Apostle Paul says, "And as some affirm that we say, Let us do evil that good may come."6 For a man may say, "If 'he to whom little is forgiven, loveth little; and he to whom more is forgiven, loveth more; and it is better to love more, than to love less; it is right that we should sin much, and owe much which we may desire to be forgiven us, that so we may love Him the more who forgiveth us our large debts. For that woman in the Gospel who was a sinner, in the same proportion as she owed more, loved the more Him who forgave her her debts, as the Lord Himself saith, `Her many sins are forgiven her, for she loved much.' Now why did she love much, but because she owed much? And afterwards He added and subjoined, `But to whom little is forgiven, the same loveth little.' Is it not better," he may say, "that much should be forgiven me, than less, that thereupon I may love my Lord the more"? Ye see no doubt the great depth of this difficulty; ye see it, I am sure. Ye see too my stress of time; yes, this also do ye see and feel.
5. Accept then a few words. If I shall not do justice to the magnitude of the question, lay up for a time7 what I shall say at present, and hold me a debtor for some future time. Suppose now two men, that by the clearer force of examples ye may think upon what I have proposed to you. One of them is full of sins, has lived most wickedly for a length of time; the other of them has committed but few sins; they come both to grace, are both baptized, they enter debtors, they go out free; more has been forgiven to one, less to the other. I ask, how much does each love? If I shall find that he loves most, to whom the most sins have been forgiven, it is to his greater advantage that he has sinned much, his ranch iniquity was to his greater advantage, that so his love might not be lukewarm. I ask the other how much he loves, I find less; for if I find that he too loves, as much as the other, to whom much has been forgiven, how shall I make answer to the words of the Lord, how shall that be true which the Truth hath said, "To whom little is forgiven, the same loveth little"? "See," a man says, "but little has been forgiven me, I have not sinned much; yet I love as much as he, to whom much has been forgiven." Dost thou speak truth, or Christ? Has thy lie been forgiven thee to this end, that thou shouldest fix the charge of lying on Him who forgave thee? If little has been forgiven thee, thou lovest little. For if but little has been forgiven thee, and thou lovest very much, thou contradictest Him who said, "To whom little is forgiven, the same loveth little." Therefore I give the more credit to Him, who knoweth thee better than thou dost know thyself. If thou dost suppose that but little hath been forgiven thee, it is certain that thou lovest but little. "What then," says he, "ought I to do? Ought I to commit many sins, that there may be many which He shall be able to forgive me, that I may be able to love more?" It presses me sore, but may the Lord, who hath proposed this saying of truth to us, deliver me out of this strait.
6. This was spoken on account of that Pharisee who thought that he had either no sins, or but few. Now unless he had had some love, he would not have invited the Lord. But how little was it! He gave Him no kiss, not so much as water for His Feet, much less tears; he did not honour Him with any of those offices of respect, with which that woman did, who well knew what need she had of being cured, and by whom she might be cured. O Pharisee, therefore dost thou love but little, because thou dost fondly think that but little is forgiven thee; not because little really is forgiven thee, but because thou thinkest that that which is forgiven is but little. "What then?" he says; "Am I who have never committed murder, to be reckoned a murderer? Am I who have never been guilty of adultery, to be punished for adultery? Or are these things to be forgiven me, which I have never committed?" See: once more suppose two persons, and let us speak to them. One comes with supplication, a sinner covered over with thorns as a hedgehog, and timid exceedingly as a hare. But the rock is the hedgehog's and the hare's refuge.8 He comes then to the Rock, he finds refuge, he receives succour. The other has not committed many sins; what shall we do for him that he may love much? what shall we persuade him? Shall we go against the words of the Lord, "To whom little is forgiven, the same loveth little"? Yes, most truly so, to whom little is really forgiven. But O thou who sayest that thou hast not committed many sins: why hast thou not? by whose guidance? God be thanked, that by your movement and voice ye have made signs that ye have understood me. Now then, as I think, the difficulty has been solved. The one has committed many sins, and so is made a debtor for many; the other through God's guidance has committed but few. To Him to whom the one ascribes what He hath forgiven, does the other also ascribe what he hath not committed. Thou hast not been an adulterer in that past life of thine, which was full of ignorance, when as yet thou wast not enlightened, as yet discerned not good and evil, as yet believed not on Him, who was guiding thee though thou didst not know Him. Thus doth thy God speak to thee: "I was guiding thee for Myself, I was keeping thee for Myself. That thou mightest not commit adultery, no enticers were near thee; that no enticers were near thee, was My doing. Place and time were wanting; that they were wanting again, was My doing. Or enticers were nigh thee, and neither place nor time was wanting; that thou mightest not consent, it was I who alarmed thee. Acknowledge then His grace, to whom thou also owest it, that thou hast not committed the sin. The other owes me what was done, and thou hast seen forgiven him; and thou owest to me what thou hast not done." For there is no sin which one man commits, which another man may not commit also, if He be wanting as a Director, by whom man was made.
7. Now then seeing I have resolved this profound difficulty, as best I could in so short a space of time (or if I have not resolved it yet, let me be held, as I have already said, a debtor for the rest); let us now rather consider briefly that question of the remission of sins. Christ was supposed to be but a man both by him who invited Him, and by them who sat as guests at the table with Him. But that woman who was a sinner had seen something more than this in the Lord. For why did she all those things, but that her sins might be forgiven her? She knew then that He was able to forgive sins; and they knew that no man was able to forgive them. And we must believe that they all, they who were at the table, that is, and that woman who approached to the Feet of the Lord, all knew that no man could forgive sins. Forasmuch then as they all knew this; she who believed that He could forgive sins, understood Him to be more than man. So when He had said to the woman, "Thy sins are forgiven thee;" they immediately said, "Who is this that forgiveth sins also?" Who is this, whom the woman who was a sinner already knew? Thou who sittest at the table as if in sound health, knowest not thy Physician; because it may be through a stronger fever thou hast even lost thy reason. For thus the frantic patient as he laughs is bewailed by those who are in health. Nevertheless, ye do well to know, and hold fast that truth; yea, hold it fast, that no than is able to forgive sins. This woman who believed that she could be forgiven by Christ, believed Christ not to be man only, but God also. "Who," say they, "is this that forgiveth sins also?" And the Lord did not tell them as they said, "Who is this?" "It is the Son of God, the Word of God;" He did not tell them this, but suffering them to abide for a while still in their former opinion, He really solved the question which had excited them. For He who saw them at the table, beard their thoughts, and turning to the woman, He said, "Thy faith hath made thee whole." Let these who say, "Who is this that forgiveth sins also?" who think me to be but a man, think me but a man. For thee "thy faith hath made thee whole."
8. The Good Physician not only cured the sick then present, but provided also for them who were to be hereafter. There were to be men in after times, who should say, "It is I9 who forgive sins, I who justify, I who sanctify, I who cure whomsoever I baptize." Of this number are they who say, "Touch me not."10 Yes, so thoroughly are they of this number, that lately, in our conference,11 as ye may read in the records of it, when a place was offered them by the commissary,12 that they should sit with us, they thought it right to answer, "It is told us in Scripture with such not to sit," lest of course by the contact of the seats, our contagion (as they think) should reach to them. See if this is not, "Touch me not, for I am clean." But on another day, when I had a better opportunity, I represented to them this most wretched vanity, when there was a question concerning the Church, how that the evil in it do not contaminate the good: I answered them, because they would not on this account sit with us, and said that they had been so advised by the Scripture of God, seeing forsooth that it is written," I have not sat in the council of vanity;"13 I said, "If ye will not sit with us, because it is written, `I have not sat in the council of vanity;' why have ye entered this place with us, since it is written in the following words, `And with them that do iniquity I will not enter in'?" So then in that they say, "Touch me not, for I am clean," they are like to that Pharisee, who had invited the Lord, and who thought that He did not know the woman, simply because He did not hinder her from touching His Feet. But in another respect the Pharisee was better, because whereas he supposed Christ to be but a man, he did not believe that by a man sins could be forgiven. There was shown then a better understanding in Jews than heretics. What said the Jews? "`Who is this that forgiveth sins also?' Does any man dare to usurp this to himself?" What on the other hand says the heretic? "It is I who forgive, I cleanse, I sanctify." Let not me, but Christ, answer him: "O man, when I was thought by the Jews to be but a man, I gave forgiveness of sins to faith. (It is not I, but Christ who answereth thee.) And thou, O heretic, mere than as thou art, dost say, "Come, O woman, I will make thee whole." Whereas when I was thought to be but a man, I said," Go, woman, thy faith hath made thee whole."
9. They answer, "knowing not," as the Apostle says, "either what they speak, or whereof they affirm:"14 they answer and say, "If men do not forgive sins, then that is false which Christ saith, `Whatsoever ye shall loose on earth, shall be loosed in heaven also.'"15 But thou dost not know why this is said, and in what sense this is said. The Lord was about to give to men the Holy Spirit, and He wished it to be understood that sins are forgiven to His faithful by His Holy Spirit, and not by men's deserts. For what art thou, O man, but an invalid who hast need of healing. Wouldest thou make thyself my physician? Together with me, seek the Physician. For that the Lord might show this more plainly, that sins are forgiven by the Holy Spirit, which He hath given to His faithful ones, and not by men's deserts, after He had risen from the dead, He saith in a certain place, "Receive ye the Holy Ghost;"16 and when He had said, "Receive ye the Holy Ghost," He subjoined immediately, "Whosesoever sins ye remit, they are remitted unto them;"17 that is, the Spirit remits them, not ye. Now the Spirit is God. God therefore remits, not ye. But what are ye in regard to the Spirit? "Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you?"18 And again, "Know ye not that your bodies are the temples of the Holy Ghost which is in you, which ye have of God?"19 So then God dwelleth in His holy temple, that is in His holy faithful ones, in His Church; by them doth He remit sins; because they are living temples.
10. But He who remitteth by man, can also remit even without man. For He who is able to give by another, hath no less the power to give by Himself. To some He gave by the ministry of John. By whom did He give to John himself? With good reason, as God wished to show this, and to attest this truth, when certain in Samaria had had the Gospel preached to them,20 and had been baptized, and baptized by Philip the Evangelist, one of the seven deacons that were first chosen, they did not receive the Holy Ghost, though they had been baptized. Tidings were brought to the disciples who were at Jerusalem, and they came to Samaria,21 in order that they who bad been baptized, might by imposition of their hands receive the Holy Ghost. And so it was; "They came and laid their hands on them, and they received the Holy Ghost."22 For the Holy Ghost was at that time given in such sort, that He even visibly showed Himself to have been given. For they who received Him spake with the tongues of all nations; to signify that the Church among the nations was to speak in the tongues of all. So then they received the Holy Ghost, and He appeared evidently to be in them. Which when Simon saw, supposing that this power was of men, he wished it might be his also. What he thought to be of men, he wished to buy of men. "How much money," says he, "will ye take of me, that by imposition of my hands the Holy Ghost may be given?" Then Peter says to him with execration, "Thou hast neither part nor lot in this faith. For thou hast thought that the gift of God may be purchased with money. Thy money perish with thee;23 and the rest which he spake in the same place suitably to the occasion.
11. Now why I have wished to bring this subject before you, give heed, Dearly Beloved. It was meet that God should first show that He worketh by the ministry of men; but afterwards by Himself, lest men should think, as Simon thought, that it was man's gift, and not God's. Though the disciples themselves knew this well already. For there were one hundred and twenty24 men collected together, when without the imposition of any hand the Holy Ghost came upon them. For who had laid hands on them at that time? And yet He came, and filled them first. After that offence of Simon, what did God do? See Him teaching, not by words but by things. That same Philip, who had baptized the men, and the Holy Ghost had not come upon them, unless the Apostles had met together and laid their hands upon them, baptized the officer, that is, the eunuch of queen Candace, who had worshipped in Jerusalem, and returning thence was reading in his chariot Isaiah the Prophet,25 and understood it not. Philip being admonished went up to his chariot, explained the Scripture, unfolded the faith, preached Christ.26 The eunuch believed on Christ, and said when they came unto a certain water, "See water, who doth hinder me to be baptized? Philip said to him, Dost thou believe on Jesus Christ? He answered, I believe that Jesus Christ is the Son of God. Immediately he went down with him into the water."27 When the mystery and sacrament of Baptism had been accomplished, that the gift of the Holy Ghost might not be thought to be of men, there was no waiting, as in the other case, for the Apostles to come, but the Holy Ghost28 came forthwith. Thus was Simon's thought destroyed, lest in such a thought he might have followers.
12. Again, another more wonderful example. Peter came to Cornelius the centurion,29 to a Gentile man, uncircumcised: he began to preach Christ Jesus both to him, and to those who were with him. "While Peter was yet speaking,"30 I do not say, when as yet he had not laid on his hands, but when he had not even yet baptized them, and when they who were with Peter were in doubt whether the uncircumcised ought to be baptized (for there had arisen an offence between the Jews who believed, and those who had been brought to the faith from among the Gentiles, between the Jews, that is, and the Christians who were baptized though uncircumcised), that God might take away this question, "while Peter was speaking, the Holy Ghost came," filled Cornelius, filled them who were with him. And by this very attestation of so great a thing, as it were a loud voice came to Peter, "Why dost thou doubt of water? Already I am here."
13. So then let every soul which is to be delivered from her manifold wickedness by the grace of the Lord, to be cleansed as it were in the Church from her filthy prostitution, believe with all assurance, approach the Feet of the Lord, seek His Footsteps, confess in pouring out tears upon them, and wipe them with her hair. The Feet of the Lord are the preachers of the Gospel. The woman's hair is all superfluous possessions. Let her wipe the Feet with her hair, yea by all means wipe them, let her do works of mercy; and when she has wiped them, let her kiss them, let her receive peace, that she may have love. She has approached to such an one, has been baptized by such an one as the Apostle Paul: from him let her hear, "Be ye followers of me,even as I also am of Christ."31 But she has been baptized by another, by one "who seeks his own things, not the things which are Jesus Christ's:"32 let her hear from the Lord, "Do what they say,but do not what they do."33 So let her assurancebe in Him, whether she meet with a good Evangelist, or with one who acts not as he speaks.For she hears from the Lord with firm assurance,"O woman, go thy way, thy faith hath made thee whole."


HOMÉLIE SUR LA FEMME PÉCHERESSE QUI RÉPANDIT DES PARFUMS SUR LES PIEDS DE NOTRE SEIGNEUR
1. Et moi aussi, malgré mon indignité, je suis admis par un don de la grâce à unir ma voix à celle de ces hommes saints et pieux, qui, pleins d'une foi vive ont chanté de concert les louanges et la Pureté du Seigneur. Et, en effet, la grâce ne rejette aucun de ceux qui désirent être sauvés. Une source dont les eaux pures et toujours nouvelles jaillissent sans cesse et se répandent par mille issues, ne refuse jamais ses flots à qui les désire; elle les offre abondamment, afin qu'on s'y désaltère. Ainsi, la Grâce divine est ouverte à ceux qui veulent en jouir, chacun peut y puiser selon sa soif. Quand le Sauveur appelait à Lui tous les hommes par la voix des divins Évangiles, lorsqu'Il disait : "Que celui qui a soif vienne à Moi, et Je le désaltérerai" (Jn) Il n'établissait aucune distinction entre le pauvre et le riche, entre le pécheur et le juste. Bien que j'en sois indigne, j'ai participé de même à sa Grâce, et si j'ose célébrer ses louanges avec tant de liberté, si j'ose mêler quelques larmes à mes chants, c'est afin de recevoir ainsi la rémission de mes fautes, à l'exemple de cette pécheresse (Lc 7), qui dans la ferveur de son âme entra courageusement dans cette maison d'espérance et de joie, où S'est arrêté Celui qui remet les péchés.
2. A cet examen, mon âme s'exalte, et je deviens plus pressant, plus hardi dans mes voeux. Je considère l'ardeur de cette foi, cette témérité pleine de confiance et de respect. Oh ! venez donc, disciples de Jésus Christ, ses bien-aimés, ses élus, venez puiser de la joie dans ce récit qui recommande à votre admiration cette sainte femme, dont la voix vous invite et vous convie à toute heure à ce banquet divin.
Oui, c'est un spectacle vraiment digne de Dieu que celui qui vous montre une femme : devenue tout à la fois convive, et des hommes et des anges. Mais comment est-elle entrée au milieu d'eux, elle qui n'avait point été appelée ? Pourquoi s'est-elle approchée du Sauveur pour Lui dévoiler les secrets de son âme, pour les Lui exposer sans prononcer une parole ? Voyez la grandeur de sa foi, la profondeur de ses regrets, et comme elle se réfugie elle-même dans sa propre indignité ! Pleine de résolution et de courage, elle ne redoute ni les insultes des valets, ni les reproches des assistants : elle n'a qu'une pensée, elle se dit à elle-même : "Si je ne rends mon front aussi dur que le fer, aussi dur que l'airain, je ne pourrai jamais sortir de cet océan de luxure où je demeure plongée. Eh bien, méprisons des insultes et des railleries d'un instant ! Qu'importent les outrages ? Montrons quelques moments encore une hardiesse qui, cette fois, a un principe honorable. C'est le courage d'un moment qu'il me faut, et ce moment ne m'est-il pas plus précieux que ces heures coupables où j'étalais aux yeux des hommes mon impudeur et mon effronterie ? Alors, du carrefour où je tendais mes filets, ma voix appelait la jeunesse à des plaisirs criminels; parée de vêtements somptueux, je courais au-devant de ceux qui passaient; je peignais mes cheveux avec un art, un fard imposteur colorait mon visage; j'attirais ainsi dans le piège tout jeune homme imprudent en qui je voyais briller le charme de la beauté et l'éclat de la richesse. Oui, j'étais alors le réseau empesté où le démon jette les âmes qu'attend le jugement éternel. Maintenant mes efforts ont un autre but; je dois courir, je dois voler dans la voie du bien, et racheter mes crimes passés par mes bonnes oeuvres. En sortant d'ici, j'irai tomber aux pieds du Médecin qui accueille tout le monde et ne fait acception de personne. Je Lui avouerai tous les artifices dont j'ai usé pour séduire la jeunesse; je dénouerai mes cheveux dont les longues tresses ont enlacé tant d'hommes voluptueux et corrompus, et je m'en envelopperai comme d'un voile; mes paupières et mes yeux, si souvent exercés à des provocations honteuses, deviendront des sources de larmes; et je m'attacherai désormais à suivre les pas du divin Médecin aux pieds duquel j'humilierai ma vie passée."
3. Après avoir pris cette sage résolution, la pécheresse épiait le moment où elle pourrait satisfaire son désir le plus violent, et embrasser les Pieds du Seigneur. Dès qu'elle sut qu'un pharisien nommé Simon avait invité le Sauveur, elle ressentit une joie extrême (Lc 7) et s'empressa de courir au plus vite chez un marchand d'aromates, pour y acheter un vase d'albâtre rempli de parfum. Elle se disait en chemin : "Où pourrais-je trouver un parfum assez exquis, qui soit digne de la sainteté du grand Médecin, et dont je puisse Lui faire hommage avec mes larmes ?
Rien ne me coûtera pour posséder l'objet de mes voeux. Je demanderai avec instance au marchand, ou plutôt je le conjurerai, au Nom du Dieu des patriarches, dans lequel ce peuple met sa foi, de me donner un parfum de roi en l'honneur du divin Médecin; je lui en donnerai le prix le plus élevé." Elle va donc trouver un marchand. "Que la paix soit avec vous, lui dit-elle, sur le ton de la joie la plus vive; je cherche un parfum exquis et digne d'un roi, et tel qu'on n'en ait jamais trouvé de semblable, car Celui que j'aime est au-dessus de tous, et nul ne peut Lui être comparé." Le marchand lui répondit : "Femme, vous élevez bien haut l'orgueil de vos prétentions. Qui ne vous a pas vue dans les carrefours de la ville, environnée d'une foule d'adorateurs ? Et quel est l'amant fortuné auquel vous désirez offrir ce parfum précieux ? Que peut-il donc vous donner en échange de ce parfum, que vous voulez payer si cher ? Je veux bien vous le vendre; mais je désirerais aussi savoir de vous à qui vous voulez le porter avec tant de zèle et de trouble d'esprit ? Celui que vous aimez est-il du sang royal ? Est-ce le fils de quelque grand personnage ? Ou bien est-il sorti de l'illustre et admirable race de David ? Il n'y a pas eu dans Israël de plus grand roi que celui-là Ce jeune homme, votre ami, est-il issu de cette noble race ? Femme, répondez-moi, je désire l'apprendre de votre bouche. Le prix élevé de ce parfum et votre empressement excitent ma surprise et mon admiration; votre amant, enfin, quel est-il ?"
4. Alors le trouble s'empara de l'esprit cette femme extraordinaire, et elle répondit en ces termes : "Craignez le Dieu de vos pères, homme, et donnez-moi un vase d'albâtre rempli parfum, pour que j'accomplisse au plus vite que j'ai résolu de faire; je vous en conjure Nom du Dieu qui a donné assez de puissance à Moïse pour diviser par son bâton les eaux de la mer, pour les rendre aussi dures qu'un rocher et faire passer le peuple à pied sec (Ex 14); je vous en conjure par les os sacrés que porta Moïse, au sein de la mer transformée en vallée (Gn 50,24), par les restes de Joseph, l'illustre athlète qui avait vaincu le serpent de la corruption (Gn 39); je vous en conjure, ô jeune homme, par la voix sainte qui parlait à Moïse dans la flamme dont brûlait le buisson qui ne se consumait pas (Ex 3,3), par Celui qui fit briller sur la montagne la figure de Moïse, et l'environna de gloire et de splendeur (Ex 34); je vous en conjure par l'arche sainte qui affermit les eaux du Jourdain, pour donner un libre passage au peuple de Dieu. Je vous en conjure par cette Vertu divine, qui en un instant renversa les murailles de la ville de Jéricho, par l'entremise de Josué, fils de Navé, qui, les mains étendues vers le ciel, arrêta d'un seul mot le cours des astres et de deux jours n'en fit qu'un (Jos 3, 4, 5, 6 et 10). Si donc vous avez quelque respect, quelque sentiment de vénération pour le Nom de Dieu et pour celui des saints qui lui ont été agréables, donnez-moi le parfum que je vous demande, et laissez-moi partir, laissez-moi courir aux Pieds de Celui que j'aime et dont la pureté égale la grandeur."
5. "Sans doute, lui répliqua le marchand, j'admire l'élévation du prix que vous m'offrez; mais qui vous empêche de me dire quel est ce bien-aimé qui a su vous inspirer tant d'amour et d'ardeur ? En vérité, je suis fort curieux de le voir, et je ne puis vous donner le parfum que vous me demandez, avant que vous me l'ayez fait connaître."
6. "Pourquoi, dit la pécheresse, me presser et m'importuner ainsi, en cherchant à connaître ce que vous ne devez pas savoir ? Mon âme est brûlante, mon coeur est tout de feu. Quand enfin verrai-je Celui qui doit me remplir de joie ? Craignez un Dieu pur et sans tache, ô homme, et hâtez-vous de me donner une réponse satisfaisante.
Craignez, ô homme, le Dieu saint qui appela Abraham, glorifia son fils Isaac, qui appela Jacob Israël, et en fit le père de douze tribus (Gn 17,22 et 32). Craignez le Dieu qui accorda Samuel aux prières et aux larmes d'Anne (2 R 1). Craignez le Dieu juste qui délivra Suzanne, la douce brebis, de la fureur des loups (Dn 13). Croyez-moi, cédez à mes voeux; l'âge n'a point encore endurci votre coeur; donnez-moi sans retour le vase d'albâtre et le parfum que je vous demande. Si vous pouviez connaître l'ardeur qui me dévore, vous vous hâteriez de me laisser partir. "
7. "Mais, lui dit encore le marchand, permettez que je vous adresse quelques questions. Écoutez-moi, femme, vous m'avez longuement prié et conjuré de vous accorder votre demande, et moi, je vous ai pressée de me répondre. Il est donc bien supérieur aux autres hommes et bien au-dessus d'eux, celui que vous aimez ? Il est donc plus beau que tous ceux qui sont sur la terre, puisque ses charmes vous ont éblouie au point de vouloir lui porter un parfum précieux ? Est-il de la race du saint roi David ? Du grand Abraham, l'ami du Très-Haut ? Dites-moi enfin quel est celui dont la beauté vous fait désirer si vivement de le voir et de le contempler ?"
8. "Pourquoi, réplique la pécheresse, pourquoi me forcer ainsi à dévoiler mes secrets ? Je ne suis pas venue pour vous donner ces explications, je suis venue pour acheter un parfum. Respectez le Dieu sans tache, ayez pitié de moi, et laissez-moi partir, laissez-moi courir près de l'objet pur et sacré de mon amour, et Lui offrir mon présent. Ne me retardez pas davantage et ne rendez pas ma douleur éternelle en me privant d'un si riche trésor."
9. "Mais enfin, reprit le marchand, si vous n'êtes pas tourmentée de quelque jalousie secrète, faites-moi connaître votre bienfaiteur, afin que je m'empresse d'aller moi-même l'embrasser; à ce prix, je vous donnerai le parfum royal que vous me demandez. Vous pouvez même trouver en moi, je l'espère, un soutien de vos espérances que je partage."
10. La pécheresse, voyant quelle foule de questions lui adressait le marchand, ne put s'empêcher d'admirer avec quel empressement il manifestait le désir violent de connaître Celui dont elle avait parlé, et elle lui répondit en ces termes : "Personne, je pense, n'ignore dans la ville l'indignité de ma vie passée, les désordres honteux dans lesquels je me suis jetée, en y entraînant les autres par l'appât du plaisir. Mais dès que j'ai pu voir le Saint qui est apparu sur la terre, ce Médecin, ce Sauveur, mon âme a été touchée de sa Beauté si pure. J'ai vu de mes propres yeux ses moyens extraordinaires de guérison, ses miracles incomparables, sa Miséricorde et son Indulgence extrême. Il accueille les pécheurs, ne craint pas l'approche des publicains, ne repousse ni les lépreux, ni même les impies; tous ont un droit égal à sa Commisération, et Il ne S'irrite contre aucun de ceux qui L'approchent Ce touchant spectacle m'a émue, et je me suis dit : Malheureuse que je suis, comment pourrai-je vivre, si je n'ose m'en approcher ! l'oserai-je toutefois, du sein de la corruption qui me dévore ? Mais pourquoi négliger le soin de ma propre vie ? trouverai-je jamais un médecin plus habile et une plus heureuse occasion ? Je suis persuadée que c'est un Dieu qui est apparu environné d'un grand pouvoir et d'une grande autorité. Il commande à tout par sa Parole; par sa Parole, Il guérit les malades, et, toujours libre et indépendant dans sa Volonté puissante, Il remet les péchés aux coupables. Puisque enfin, j'ai trouvé une si belle occasion et un si grand Médecin, je ne dois pas m'endormir dans un repos funeste, ni négliger ma propre guérison. Courons donc présenter au souverain Juge la liste de mes fautes; je sais que j'ai péché au-delà de toute mesure, et je ne puis dire tout ce qu'il y a en moi d'impureté et de débauche. Cependant, comparés à l'abondance de sa Miséricorde, aux trésors de sa Pitié, mes péchés, quelque nombreux qu'ils soient, ne sont qu'une goutte d'eau, et j'ai la conviction que, si j'ai seulement le bonheur de m'approcher de Lui, je serai purifiée de toutes mes fautes et de toutes mes iniquités, parce qu'Il fera sortir de moi tout ce qu'il y a de dérèglements et d'injustices, tant sont grandes sa Divinité, sa Sainteté et son Innocence. Voilà tous les secrets de mon coeur : maintenant donnez-moi le parfum, car depuis longtemps déjà vous me retardez pour apprendre de moi à qui je veux l'offrir."
11. A ces paroles, le marchand se sentit pénétré de joie, et s'adressant à la pécheresse : "Je vous rends grâces, ô femme pleine de foi, lui dit-il, de m'avoir fait connaître la bonne résolution et la bonne volonté qui vous animent. Vous avez conquis un Ami descendu du ciel, qui purifie et sanctifie tout par sa Parole. Ô femme, ce que vous voulez faire est une oeuvre admirable, qui mérite tous les éloges et qui ne sera pas sans fruit pour toutes les générations. Oui, cette conversion est heureuse pour vous d'abord, et encore pour tous ceux qui ont péché. Vous êtes fille des prophètes et parente des saints qui ont une foi vive et sincère dans la Bonté de Dieu. Souffrez que je vous donne un conseil, que je vous prie surtout de prendre en bonne part, sans y voir même l'intention d'un reproche. Vous n'ignorez certainement pas la méchanceté des pharisiens, qui se sont déclarés ses ennemis et ses adversaires, parce qu'Il est un Dieu puissant, qu'Il aime souverainement les humains et qu'Il les délivre du péché par sa Bonté et sa Miséricorde. Si donc ils vous voient aller à Lui, ils vous fermeront la porte, ils vous accableront même d'injures et de coups. Que leurs paroles n'ébranlent point votre courage, mais restez aussi ferme et aussi inébranlable qu'un rocher. Si vos débordements ont dépassé toute limite, si vous avez été audacieuse dans le crime, combien ne devez-vous pas l'être davantage, pour travailler à votre purification ! Il peut arriver que les hommes libres et les esclaves, les valets, les portiers vous accablent de reproches; mais il faut tout braver, vous avancer avec courage et avec une humilité profonde vers le Saint Lui-même, ainsi que vous me l'avez dit, et embrasser avec repentir ses Pieds si purs; alors vous serez heureuse. J'ai appris qu'Il est aujourd'hui même dans la maison de Simon, un des pharisiens. Allez donc en paix, entrez avec joie, abordez-Le sans crainte, Il acceptera votre présent. Voilà le parfum précieux que vous m'avez demandé; il est digne du Sauveur, prenez-le, femme remplie de foi, et ne m'oubliez pas dans vos prières."
12. Après avoir pris le vase, la pécheresse s'en alla joyeuse, se disant en elle-même : "Qui m'ouvrira la porte pour que j'approche aussitôt du divin Médecin ? Si je puis embrasser ses Genoux, rien ne pourra m'en arracher avant que j'aie reçu le pardon de mes fautes. J'adresserai mes ferventes prières au Seigneur, qui déjà connaissait tous mes secrets avant que je pensasse à aller Le trouver; Il connaît toutes choses. Je vais au bon Médecin, je vais voir le Sauveur du monde et implorer sa Clémence et sa Miséricorde " Puis, la pécheresse, comme si elle s'adressait au Seigneur et au Dieu saint, s'écriait : "Seigneur, voilà que Tu Te reposes, comme un homme ordinaire, dans la maison de Simon; Tu connais les secrets de mon âme, ô Christ, et la pensée de mon esprit; je T'apporte un parfum précieux, pour être purifiée de toutes les fautes que j'ai commises, quand je serai près de Toi, prosternée aux pieds de ta Divinité souveraine. J'ai compris, Seigneur, que Tu es le Dieu bon qui sauves tous les hommes par ta Miséricorde, qui ne veux pas la mort du pécheur qui va volontairement à Toi qui es le Sauveur. Il m'a suffi de T'apercevoir pour comprendre toute l'étendue de ta Puissance. Fais-moi la grâce, Dieu clément, d'entrer sans obstacle dans le lieu où Tu es, et d'arriver ainsi jusqu'à Toi."
13. Tout en roulant ces pensées et mille autres dans son esprit inquiet, la pécheresse arriva à la maison où se trouvait le Christ. La porte était ouverte; elle entra toute joyeuse, et se mit aussitôt derrière le Seigneur; elle se pencha sur ses Pieds avec la foi la plus vive, et, humiliant sa tête et son coeur d'où s'exhalaient des soupirs sans nombre, elle arrosa les Pieds de Jésus Christ d'un torrent de larmes, et les embrassa avec une émotion et une tendresse profondes : elle les essuya avec ses cheveux et les arrosa de parfums, en disant : "Il n'y a que Toi, Seigneur, qui saches pourquoi j'ai osé agir ainsi. Seigneur, je sais combien j'ai péché; mais je me suis approchée avec confiance du Dieu pur, et, comme les publicains, j'ai marché vers Lui parce que je désirais être sauvée. Christ, accepte mes abondantes larmes; accepte les regrets de mon âme criminelle. Que ma hardiesse se change en supplication, mon effronterie en prière, que mon parfum soit une offrande de propitiation, ô mon Sauveur ! et que la contrition de mon coeur fasse jaillir la lumière. J'ai entendu dire à tout le monde, dans mon enfance, qu'un Dieu était né d'une Vierge, et, brûlant d'en apprendre davantage, je demandais comment il se pouvait que Celui qui n'avait pas de chair, pût être incarné. Mes parents me répondaient que nos ancêtres nous avaient laissé cette tradition qu'un Dieu saint naîtrait sur la terre du sein d'une Vierge. J'étais encore bien jeune, quand j'ai appris cela, et maintenant je vois qu'en vérité un Dieu grand, un Dieu saint est apparu dans notre chair, afin de nous sauver. Je ne Te vois pas des mêmes yeux que Simon le pharisien, qui T'a invité à sa table. Je vois en Toi le Dieu puissant, le Créateur de toutes choses, qui, d'un seul mot, a fait l'univers. Je suis une brebis entraînée loin du troupeau, fais-moi rentrer dans la bergerie. Seul Tu es le bon pasteur qui ramènes les brebis égarées, Seigneur, je suis Ta colombe, qu'un cruel épervier a enlevée : mon âme est embrasée d'un violent amour pour la Sainteté de mon Dieu. Que ta Bonté généreuse, ô Source de toute pureté, me délivre du poids de mes souillures et de mes iniquités. Ô Dieu ! dans ta Clémence extrême, substitue à mon parfum et à mes larmes l'action de ta Grâce, pour effacer les traces de mes péchés et accomplir ma purification. Tu as daigné ouvrir ma bouche et m'inspirer le courage de Te parler comme je le fais, pour que je serve d'exemple aux pêcheurs pour le salut desquels Tu es venu. Seigneur, je T'en supplie, ne rejette pas les larmes d'une infortunée; je sais que rien ne T'est impossible et que Tu peux tout."
14. C'est du fond de son coeur que la pécheresse priait le Seigneur, dont les coeurs des hommes sont l'ouvrage. Elle reçut, en échange de son parfum corruptible, un parfum de vie, qui doit rester incorruptible pendant l'éternité. Quoique très grande, la suavité de son parfum n'était pas comparable à celle des paroles du Sauveur. Mais avec le parfum, elle offrit aussi son amour et reçut le pardon de ses fautes. Le Dieu Sauveur qui a la connaissance de l'avenir, justifia l'espérance d'une âme perdue, sans parler des fautes secrètes que cette femme héroïque avait commises; Il ne fit attention qu'à son amour.
15. En réfléchissant sur ce fait, mes chers frères, j'ai été extraordinairement surpris de la manière dont elle est entrée et dont elle a abordé sans crainte le Seigneur, de la voir pleurer en présence de tous les convives qui étaient assis à table; de la liberté et de la hardiesse avec laquelle elle dénoua ses cheveux, des pleurs modestes dont elle arrosa les Pieds du Christ, et surtout, j'ai été surpris de ce que personne n'essaya de la chasser, en se livrant contre elle à l'indignation et à la colère.
Ses pleurs, au contraire, leur parurent suaves et agréables, et ses gémissements pleins de douceur. La nouveauté du fait dont ils étaient témoins les rendit muets d'admiration. C'était un miracle nouveau et inouï qu'une courtisane qu'on n'avait point invitée, fût entrée dans la salle de festin, se tînt près de la table, les cheveux épars sur sa poitrine; qu'elle eût dans ses mains un vase d'albâtre rempli d'un parfum précieux, et que personne, ni parmi les assistants, ni parmi les convives, qui lui eût demandé : "Pourquoi es-tu entrée ici ?" ou qui lui eût dit : "Qui cherches-tu ?" Cette merveille fut accueillie par tous avec joie, et c'était un spectacle vraiment digne d'admiration. Tous les archanges étaient saisis d'effroi; les chérubins et les séraphins étaient frappés de crainte en contemplant la foi si vive de la pécheresse, qui embrassait avec ferveur les Pieds du Tout-Puissant. Et tandis que les chérubins eux-mêmes n'osent arrêter leurs regards sur Lui, une femme pécheresse couvre ses Pieds de baisers. Les séraphins se couvrent la face de leurs ailes (As 6,2), et la femme pécheresse est sans voile. Les anges ne peuvent approcher de son Trône, et une femme essuie ses Pieds avec ses cheveux.
16. Ô femme remplie de foi, en quels termes ferai-je l'éloge d'une résolution aussi précieuse par sa ferveur et son amour ? ô femme, comment louerai-je l'étendue et la perfection de l'espérance que votre âme mit en Dieu ? Qui donc a autant aimé que vous ? quel homme a su plaire au Seigneur autant que vous ?
17. C'est pour le salut du genre humain que le Sauveur, dans sa Clémence, distribue ses Grâces; c'est pour allumer dans les coeurs la foi nécessaire à ceux qui, retenus dans les liens du péché, veulent recourir à la pénitence. Cependant, en considérant la pécheresse, en voyant ses prières et ses larmes, le pharisien ressentit un trouble profond. Le désir de faire pénitence l'avait fait inviter Jésus à venir dans sa maison comme étant un prophète; alors des murmures s'élevèrent dans son coeur, et il se dit à lui-même : "Je le croyais un prophète doué de la prescience de l'avenir, de la connaissance du passé; enfin, un prophète parfait; mais je vois maintenant qu'il est semblable à tous les autres hommes, et qu'il ne connaît pas même les choses qui sont devant lui." 18. Mais le Seigneur, qui scrute sans cesse les secrets des coeurs qu'Il a créés (Rom 8,27), ne voulut pas reprendre durement cet homme; Il préféra porter insensiblement la lumière dans la nuit de ses pensées secrètes. Ce fut avec une grande douceur et une grande bonté qu'à la faveur d'une figure, Il lui fit connaître ce qu'Il pensait. "Simon, Simon, lui dit-Il, j'ai une parabole à te proposer, et je veux te faire juge de mes paroles. Deux hommes devaient à un même créancier, l'un cinquante pièces d'or et l'autre cinq cents. Tous deux étaient tombés dans la pauvreté; mais le créancier généreux, voyant leur gêne extrême, fit à chacun remise de sa dette et donna ainsi à tous deux des preuves éclatantes de sa miséricorde. Que penses-tu de ces deux hommes ? Lequel doit le plus aimer son créancier ? Est-ce celui à qui on a moins remis ou celui à qui on a remis davantage ? car enfin chacun a reçu de lui la remise de sa dette (Lc 7,40-42)."
19. Simon répondit : "Celui à qui on a remis le plus est certainement celui qui doit le plus aimer." "Tu as bien jugé, dit le Seigneur; apprends donc ce que tu ignores : tu M'as invité à venir dans ta maison pour Me faire honneur; mais tu n'as pas lavé mes Pieds avec de l'eau comme à un prophète. Cette femme que tu vois, les a lavés avec ses larmes et les a essuyés avec ses cheveux. Simon, tu ne M'as pas donné un baiser et elle a sans cesse embrassé mes Pieds. Tu n'as pas versé d'huile sur ma Tête : elle, au contraire, a versé sur mes Pieds un parfum précieux. Aussi, Je te le dis, beaucoup de péchés que tu crois que J'ignore sont remis à cette femme, parce qu'elle a montré beaucoup de charité et d'amour pour obtenir la rémission de ses fautes. Il sera moins remis à celui qui aime moins,
et celui qui aime plus recevra davantage (Lc 7,43-47). Cependant que le salut de cette pécheresse ne te scandalise pas; Je suis venu sauver les pécheurs et pour éclairer ceux qui sont dans les ténèbres. Rahab donna asile à des espions, elle avait une ferme confiance dans le Dieu des patriarches, et tu sais comment Josué, fils de Navé, après avoir reconnu l'étendue de sa foi, la sauva, pour que son nom fût écrit dans toutes les générations. Sa renommée retentit dans les douze tribus d'Israël; c'est ainsi que Je traite cette pécheresse. Elle M'a aimé avec une foi profonde et une charité parfaite; c'est aussi de tout mon Coeur et de toute mon Ame que J'accepte cette femme extraordinaire. Elle sera mise au nombre des justes qui M'ont aimé; ses péchés lui seront remis; son nom demeurera dans les siècles des siècles; de génération en génération on fera l'éloge de sa conduite, pour en perpétuer le souvenir, et pour que tous les hommes, en apprenant sa belle action, aiment aussi les bonnes oeuvres, et participent au trésor des richesses éternelles." Plaise à Dieu que nous devenions les imitateurs de cette femme héroïque, et qu'après avoir confessé nos péchés, nous les expiions par nos larmes et nous nous rendions dignes de la Clémence et de la Bonté du Saint des Saints. Gloire soit au Père, au Fils et au saint Esprit, maintenant et toujours et dans les siècles des siècles. Amen.
TEXT
Matthew 26:7-13 (New King James Version)
7 a woman came to Him having an alabaster flask of very costly fragrant oil, and she poured it on His head as He sat at the table. 8 But when His disciples saw it, they were indignant, saying, “Why this waste? 9 For this fragrant oil might have been sold for much and given to the poor.” 10 But when Jesus was aware of it, He said to them, “Why do you trouble the woman? For she has done a good work for Me. 11 For you have the poor with you always, but Me you do not have always. 12 For in pouring this fragrant oil on My body, she did it for My burial. 13 Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her.”
EXPLANATION BY SAINT JOHN CHRYSOSTOM

Homily LXXX.
Matthew Chapter 26, Verse 6 And Matthew Chapter 26, Verse 7
"Now when Jesus was in Bethany, in the house of Simon the leper, there came unto Him a woman having an alabaster box of very precious ointment, and poured it on His head, as He sat at meat."
This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she cloth seem to me to be one and the same,1 yet not so with John, but another person, one much to be admired, the sister of Lazarus.
But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought doth He name the city also, Bethany, but that thou mightest learn, that of His own will He cometh to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.2
The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she cometh unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.
And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.
"But when His disciples saw it, they had indignation," such are the words, "saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. But when Jesus understood it, He said, Why trouble ye the woman? for she hath wrought a good work upon me? For ye have the poor always with you, but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
And whence had they this thought? They used to hear their Master saying, "I will have mercy, and not sacrifice,"3 and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.
But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.
For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why marvellest thou, if He doth not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.
But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman's munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, "Why trouble ye the woman?" And He adds a reason, as it was His will again to put them in mind of His passion, "For she did it," He said, "for my burial." And another reason. "For ye have the poor always with you, but me ye have not always;" and, "Wheresoever the gospel shall be preached, that shall be told also which this woman hath done."
Seest thou how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the gospel should be spread abroad in every part of the earth.
Who then is so wretched as to set his face against so much truth? For lo! what He said is come to pass, and to whatever part of the earth thou mayest go, thou wilt see her celebrated.
And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house,that it took place, and this a house of some leper, the disciples only being present.
2. Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls,4 and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done hath not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.5
Great is the loving-kindness of the Lord. He endureth an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.
But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, "She hath wrought a good work," but before this, "Why trouble ye the woman?" That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither doth He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that thou mightest learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He saith it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman's having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.
Do thou then likewise, if thou shouldest see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest thou spoil his zeal. But if, before he had provided them, he were to tell thee of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.
Then because He had said, 'She hath done it for my burial;" that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, "What she hath done shall be spoken of in the whole world."
And this was at once consolation to His disciples, and comfort and praise to her. For all men, He saith, shall celebrate her hereafter; and now too hath she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what hath been done to lie hid, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.
And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she hath wrought a good work, it is quite evident she shall receive a due reward.
"Then went one of the twelve, he that was called Judas Iscariot, unto the chief priests, and said unto them, What will ye give me, and I will deliver Him unto you?"6 Then. When? When these things were spoken, when He had said, it is for my burial, and not even thereby was he moved to compunction, neither when he heard that the Gospel should be preached everywhere did he fear (and yet it was the language of unspeakable power), but when women showed so much honor, and women that had been harlots, then he wrought the devil's works.
But what can be the reason they mention his surname? Because there was also another Judas. And they do not shrink from saying, He was of the twelve; so entirely do they hide none of those things which seem to be matters of reproach. And yet they might have said merely this, that he was one of the disciples, for there were others besides. But now they add, of the twelve, as though they had said, of the first company of those selected as the best, of them with Peter and John. Because for one thing did they care, for truth alone, not for concealing what things were done.
For this cause many of the signs they pass by, but of the things that appear to be matters of reproach they conceal nothing; but though it be word, though it be deed, though it be what you will of this kind, they proclaim it with confidence.
3. And not these only, but even John himself, who utters the higher doctrines. For he most of all tells us of the affronts and the reproachful things that were done unto Him.
And see how great is the wickedness of Judas, in that he comes unto them of his own accord, in that he does this for money, and for such a sum of money.
But Luke saith, that he conferred with the chief captains.7 For after that the Jews became seditious, the Romans set over them those that should provide for their good order For their government had now undergone a change according to the prophecy.
To these then he went and said, "What will ye give me, and I will deliver him unto you. And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray Him."8 For indeed he was afraid of the multitude, and desired to seize him alone.
Oh madness! how did covetousness altogether blind him! For he that had often seen Him when He went through the midst, and was not seized, and when He afforded many demonstrations of His Godhead and power, looked to lay hold on Him; and this while He was using like a charm for him so many, both awful and soothing words, to put an end to this evil thought. For not even at the supper did He forbear from this care of him, but unto the last day discoursed to him of these things. But he profited nothing. Yet not for that did the Lord cease to do His part. Knowing this, then, let us also not intermit to do all things unto them that sin and are remiss, warning, teaching, exhorting, admonishing, advising, though we profit nothing. For Christ indeed foreknew that the traitor was incorrigible, yet nevertheless He ceased not to supply what could be done by Himself, as well admonishing as threatening and bewailing over him, and nowhere plainly, nor openly, but in a concealed way. And at the very time of the betrayal, He allowed him even to kiss Him, but this benefited him nothing. So great an evil is covetousness, this made him both a traitor, and a sacrilegious robber.
Hearken, all ye covetous, ye that have the disease of Judas; hearken, and beware of the calamity. For if he that was with Christ, and wrought signs, and had the benefit of so much instruction, because he was not freed from the disease, was sunk into such a gulf; how much more shall ye, who do not so much as listen to the Scripture, who are constantly riveted to the things present, become an easy prey to this calamity, unless ye have the advantage of constant care. Every day was that man with Him, who had not where to lay His head, and every day was he instructed by deeds, and by words, not to have gold, nor silver, nor two coats; and yet he was not taught self restraint; and how dost thou expect to escape the disease, if thou hast not the benefit of earnest attention, and dost not use much diligence? For terrible, terrible is the monster, yet nevertheless, if thou be willing, thou wilt easily get the better of him. For the desire is not natural; and this is manifest from them that are free from it. For natural things are common to all; but this desire has its origin from remissness alone; hence it takes its birth, hence it derives its increase, and when it has seized upon those who look greedily after it, it makes them live contrary to nature. For when they regard not their fellow countrymen, their friends, their brethren,9 in a word all men, and with these even themselves, this is to live against nature. Whence it is evident that the vice and disease of covetousness, wherein Judas, being entangled, became a traitor, is contrary to nature. And how did he become such a one, you may say, having been called by Christ? Because God's call is not compulsory, neither does it force the will of them who are not minded to choose virtue, but admonishes indeed, and advises, and does and manages all things, so as to persuade men to become good; but if some endure not, it does not compel. But if thou wouldest learn from what cause he became such as he was, thou wilt find him to have been ruined by covetousness.
And how was he taken by this calamity? one may say. Because he grew remiss. For hence arise such changes, as on the other hand, those for the better from diligence. How many for instance that were violent, are now more gentle than lambs? how many lascivious persons have become afterwards continent? how many, heretofore covetous, yet now have cast away even their own possessions? And the contrary again has been the result of remissness. For Gehazi also lived with a holy man, and he too became depraved from the same disease. For this calamity is the most grievous of all. Hence come robbers of tombs, hence menslayers, hence wars and fightings, and whatsoever evil thou mayest mention, it cometh hence. And in every respect is such a one useless, whether it be requisite to lead an army or to guide a people: or rather not in public matters only, but also in private. If he is to marry a wife, he will not take the virtuous woman, but the vilest of all; if he have to buy a house, not that which becomes a free man, but what can bring much rent; if he is to buy slaves, or what else it may be, he will take the worst.
And why do I speak of leading an army, and guiding a people, and managing households; for should he be a king, he is the most wretched of all men, and a pest to the world, and the poorest of all men. For he will feel like one of the common sort, not accounting all men's possessions to be his, but himself to be one of all; and when spoiling all men's goods, thinks himself to have less than any. For measuring the things present by his desire for those whereof he is not yet possessed, he will account the former nothing compared to the latter. Wherefore also one saith, "There is not a more wicked thing than a covetous man."10
4. For such a one both setteth himself to sale, and goeth about, a common enemy of the world, grieving that the earth doth not bear gold instead of the corn, and the fountains instead of streams, and the mountains instead of stone; vexed at the fruitfulness of the seasons, troubled at common benefits; shunning every means whence one cannot obtain money; undergoing all things whence one can scrape together so much as two farthings; hating all men, the poor and the rich; the poor, lest they should come and beg of him; the rich. because he hath not their possessions. All men he accounts to be possessed of what is his, and as though he had been injured by all, so is he displeased with all. He knows not plenty, he has no experience of satiety, he is more wretched than any, even as, on the other hand, he that is freed from these things, and practises self-restraint, is the most enviable. For the virtuous man, though he be a servant, though a prisoner, is the most happy of all men. For no one shall do him ill, no not though all men should come together out of the world, setting in motion arms and camps, and warring with him. But he that is depraved and vile, and such as we have described, though he be a king, though he have on a thousand diadems, will suffer the utmost extremities, even from a common hand. So feeble is vice, so strong is virtue.
Why then dost thou mourn, being in a state of poverty. Why wailest thou keeping a feast, for indeed it is an occasion of feasting. Why weepest thou, for poverty is a festival, if thou be wise. Why lamentest thou, thou little child; for such a one we should call a little child. Did such a person strike thee? What is this, he made thee more able to endure? But did he take away thy money? He hath removed the greater part of thy burden. But hath he cut off thine honor? Again thou tellest me of another kind of freedom. Hear even those without teaching wisdom touching these things, and saying, "Thou hast suffered no ill, if thou show no regard to it." But hath he taken away that great house of thine, which hath enclosures about it? But behold the whole earth is before thee, the public buildings, whether thou wouldest have them for delight, or for use. And what is more pleasing or more beautiful than the firmament of Heaven.
How long are ye poor and needy? It is not possible for him to be rich, who is not wealthy in his soul; like as it is not possible for him to be poor, who hath not the poverty in his mind. For if the soul is a nobler thing than the body, the less noble parts have not power to affect it after themselves; but the noble part draws over unto herself, and changes those that are not so noble. For so the heart, when it has received any hurt, affects the whole body accordingly; if its temperament be disordered, it mars all, if it be rightly tempered, it profits all. And if any of the remaining parts should have become corrupt, while this remains sound, it easily shakes off what is evil in them also.
And that I may further make what I say more plain, what is the use, I pray thee, of verdant branches, when the root is withering? and what is the harm of the leaves being withered above, while this is sound? So also here there is no use of money, while the soul is poor; neither harm from poverty, when the soul is rich. And how can a soul, one may say, be rich, being in want of money? Then above all times might this be; for then also is it wont to be rich.
For if, as we have often shown, this is a sure proof of being rich, to despise wealth, and to want nothing; and of poverty again, to want, and any one would more easily despise money in poverty than in wealth, it is quite evident that to be in poverty rather makes one to be rich. For indeed that the rich man sets his heart on money more than the poor man, is surely plain to every one; like as the drunken man is thirsty, rather than he that hath partaken of drink sufficiently. For neither is his desire such as to be quenched by too much; but, on the contrary, it is its nature to be inflamed by this. For fire likewise, when it has received more food, then most of all waxes fierce; and the tyranny of wealth, when thou hast cast into it more gold, then most especially is increased.
If then the desiring more be a mark of poverty; and he that is in the possession of riches is like this; he is especially in poverty. Seest thou that the soul then most of all is poor, when it is rich; and then is rich, when it is in poverty?
And if thou wilt, let us exercise our reasoning in persons also, and let there be two, the one having ten thousand talents, the other ten, and from both let us take away these things. Who then will grieve the most? He that hath lost the ten thousand. But he would not have grieved more, unless he had loved it more; but if he loves more, he desires more; but if he desires more, he is more in poverty. For this do we most desire, of which we are most in want, for desire is from want. For where there is satiety, there cannot be desire. For then are we most thirsty, when we have most need of drink.
And all these things have I said, to show that if we be vigilant, no one shall harm us; and that the harm arises not from poverty but from ourselves. Wherefore I beseech you with all diligence to put away the pest of covetousness, that we may both be wealthy here, and enjoy the good things eternal, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.