Leviticus 16

The Day of Atonement is needed by all who have sinned, and therefore among the solemnities of the law, which contain the figures of the heavenly mysteries, there is held a certain solemnity which is called the Day of Atonement. This, then, which has now been read out, is the legislation of that very solemnity which, as we have said, is called the Day of Atonement. But let us see first what the content of the letter itself intends, so that, while you pray — provided that you so beseech the Lord that you may deserve to be heard — we may be able to receive the grace of the Spirit, through which we may have strength to explain the mysteries which are contained in the law. "Two sons of Aaron died, Nadab and Abihu, when they offered strange fire at the altar of the Lord." It was necessary that Aaron should be instructed by heavenly teaching in what manner he ought to approach the altar, and by what rite of supplications he might make God propitious, so that he too might not incur those things which his sons had incurred by approaching the altar of God incautiously and improperly, offering "strange fire" and not that which had been divinely given. Therefore, then, concerning these things the law spoke beforehand in this manner: "and the Lord spoke to Moses, after the two sons of Aaron died while they offered strange fire before the Lord, and they died. And the Lord said to Moses: speak to Aaron your brother, that he enter not at every hour into the interior holy place, which is within the veil before the sight of the propitiatory, which is above the ark of testimony, and he shall not die." From which it is shown that, if he should "enter the holy place at every hour" unprepared, not clothed in the priestly garments, nor with the appointed victims prepared, nor with God first made propitious, he shall die. And justly indeed, as one who has not done those things which it is fitting to do before one approaches the altar of God. This word touches all of us, it pertains to all, what the law here speaks; for it has commanded that we should know how we ought to approach the altar of God. For there is an altar upon which we offer our prayers to God, so that we may know how we ought to offer, namely that we should put off the "filthy garments", which is the uncleanness of the flesh, the vices of morals, the defilements of lusts. Or do you not know that to you too, that is, to the whole church of God and to the people of believers, the priesthood has been given? Hear how Peter says of the faithful: "a chosen" he says "race, royal, priestly, a holy nation, a people for acquisition." You have therefore the priesthood, because you are a "priestly nation", and therefore you "ought to offer to God the victim of praise", the victim of prayers, the victim of mercy, the victim of chastity, the victim of righteousness, the victim of holiness. But that you may offer these worthily, you have need of garments that are clean and set apart from the common garments of the rest of men, and you have as necessary the divine fire, not some fire "strange" to God, but that which is given by God to men, of which the Son of God says: "I came to send fire upon the earth, and how I wish that it be kindled." For if we use not this, but another fire and one contrary to this, that fire of him who "transforms himself as an angel of light", we shall without doubt suffer the same things which "Nadab and Abihu" suffered. Therefore the divine command has commanded that Aaron be instructed "not to enter the holy place at every hour" to the altar, but only when he has first done those things which are commanded to be done, lest perchance he die.

But first of all let us show how these things which are written concerning the sacrifices the Apostle says are "figures" and "forms", whose truth is shown in other things, lest perchance the hearers should think that we presume and violently bend the law of God to another sense than that in which it is written — that is, if no Apostolic authority in these things which we assert should go before. Paul therefore, writing to the Hebrews, namely to those who indeed read the law and had these things meditated upon and well known, but had need of understanding as to how one ought to think concerning the sacrifices, says in this manner: "for Jesus entered not into the holy place made with hands, the copies of the true things, but into heaven itself, that he might now appear before the face of God for us." And again he says of the victims: "for this he did once, by offering himself as a victim." But why do we seek testimonies concerning these things one by one? If anyone should review the whole epistle itself written to the Hebrews, and especially that passage where he compares the high priest of the law with the high priest of the promise, of whom it is written: "you are a priest forever according to the order of Melchizedek", he will find how this whole passage of the Apostle shows those things which are written in the law to be "copies" and "forms" of living and true things. It behooves us therefore to seek a high priest who "once in the year", that is, throughout all this present age, offered a sacrifice to God, clothed in a garment whose quality, with the Lord's help, we shall show. "He shall be clothed" it says "with a sanctified linen tunic." Linen arises from the earth; therefore the true high priest Christ is clothed with a "sanctified linen tunic" when he takes on the nature of an earthly body; for it is said of the body that "it is earth and into earth it shall go." Therefore my Lord and Savior, wishing to raise up again this which had gone "into earth", took on an earthly body, that he might carry it, lifted up from the earth, to heaven. And this, which is written in the law, that the high priest be clothed with a "linen tunic", holds the figure of this mystery. But that which he added, "sanctified", is not to be heard idly. For the "tunic" of Christ's flesh was "sanctified"; for it was not conceived from the seed of a man, but generated from the Holy Spirit. "And let there be" it says "linen breeches upon his body." The "breeches" are a garment with which the private parts of the body are wont to be covered and bound up. If therefore you consider that our Savior indeed took on a body and, placed in a body, performed human acts, that is, of eating and drinking and other such things, but did not perform this one work alone which pertains to the private parts of the body, and that his flesh lay open neither to marriage nor to the procreation of children, you will find in what manner he had the sanctified "linen breeches", so that it may truly be said of him that: "our less honorable parts have more abundant honor." Consider, however, also the very garb of the high priest, that what by nature seems less honorable in him, when the linen breeches are put on and bound with a girdle, it is fitting to say of him even according to the letter that: "our less honorable parts have more abundant honorableness." So therefore also everyone who, living in chastity, imitates Christ, ignorant of this one thing alone among human acts, he too is clothed with "sanctified linen breeches" and has surrounded his "less honorable" parts with "more abundant honorableness". Therefore he is clothed with a "sanctified linen tunic" and there are "linen breeches" upon his body. But lest perchance these "breeches", with which the private parts are covered, should slip loose and flow down and reveal and uncover the shamefulness — "for you shall not" it says "make steps to the altar, lest perchance your shamefulness be revealed in them" — lest therefore "your shamefulness be revealed" by the breeches flowing down, "let the breeches", it says, "be bound with a girdle." At a certain time, expounding John the Baptist and elsewhere Jeremiah — since Jeremiah indeed was said to have had a girdle, but John a leathern girdle about his loins — we sufficiently showed how through these things it is declared as an indication that that part of the body was in such men so dead that neither "Levi" nor anyone else was believed to have been "in their loins", but only chastity and pure modesty. Therefore the high priest "is girded with a linen girdle and places a linen turban upon his head", all of linen. What is called the "turban" is a certain ornament which is placed upon the head, which the high priest uses in offering the victims, or the other priests. But each one of us too ought to adorn his head with priestly adornments. For since "the head of every man is Christ", whoever so acts that from his acts he confers glory upon Christ, has adorned his "head, which is Christ". The adornment of the head can be understood in us in another way also. Since indeed that which is in us first and highest and the head of all is the mind, one will cultivate his head to the dignity of the high priest, if he adorns his mind with the disciplines of wisdom. These, therefore, are the things with which the high priest is commanded to be clothed, and "so" at length "to enter the holy place", lest, not having these, he die.

Now indeed concerning the victims, some are commanded to be the high priest's own, but others are "to be taken from the people". His own is said to be the "bull-calf", which among animals is more precious and stronger; and the second animal, the "ram", which among sheep is without doubt more precious. But from the people the gifts are commanded to be offered: a "ram" from the leaders and "two goats" from the people; one that is to be sent away "into the wilderness", which is also named "the scapegoat", and one that is to be offered to the Lord. If the whole people of God were holy and all were blessed, there would not be made two lots over the goats, and one indeed bear the lot to be sent away "into the wilderness", but the other to be offered "to the Lord", but there would be one lot and one victim to the Lord alone. But now, since in the multitude of those who approach the Lord there are some who are the Lord's, but others who ought to be sent "to the wilderness", that is, who deserve to be cast off and separated from the victim of the Lord: therefore the part of the victim which is offered by the people, that is, one single goat, is immolated to the Lord, but the other is cast off and sent away "into the wilderness" and is named "the scapegoat". Yet the lot falls upon both, and that one indeed which is sent "into the wilderness" is said to "bear upon itself the sins of the sons of Israel and their injustices and their iniquities". For it is not that "goat" which is made "the Lord's lot", but that one whose lot it is to be sent away "into the wilderness", that is said to bear them away, according to that, I believe, which is written: "I gave Egypt as your exchange, and Ethiopia, and Soënen for you, from the time that you became honorable in my sight." Therefore the sins of those who have done penance, and of those who have forsaken malice, are taken upon their own heads by those who have been made in the lot of that goat which is sent away "into the wilderness", who have made themselves worthy of such a ministry or of a lot of this kind. And, as it were on the contrary, that also which was said will be fitted to these: "to him who has, it shall be given." For just as to him who has righteous deeds, more is added to him, so also to him who has sins to such a degree that he is found "in the lot of the scapegoat", of that one which is sent forth "into the wilderness", there shall be added to him those things which are wiped away from the saints, so that in them too may be fulfilled that which is written: "but from him who has not, even that which he has shall be taken from him", that it may be added to him "who has many minas" of sins. But since he who is "in the lot of the Lord" bears his hope not in the present age but in the future, and he whose "lot is the Lord" "dies daily": therefore he indeed upon whom "the lot of the Lord" has fallen is slaughtered and dies, that by his blood he may purify the people of God; but that one who has fallen into the contrary lot is not worthy to die, because he who is "in the lot of the Lord" "is not of this world", but that one "is of this world" and "the world loves that which is its own". Therefore he is not killed, nor is he worthy to be slaughtered at the altar of God, nor does his blood deserve to be poured out "at the base of the altar".

But that which we say concerning the lot, let not the hearer take it as though some such lot is meant as is wont to be conducted among men by chance and not by judgment. "The Lord's lot" is to be taken as though one should say the choice of the Lord or the portion of the Lord, and again the lot of that one which is sent "into the wilderness" is to be taken as that portion which, for its own unworthiness, is spurned and cast off by the Lord. For indeed the very word "scapegoat" contains the signification of one cast off and rejected. From which we can also understand this, for example: an evil thought ascends into your heart, a desire of another man's wife or of a neighbor's possession; understand at once that this is of "the lot of the scapegoat", cast it off immediately and expel it from your heart. How do you cast it off? If you have with you the hand of the "ready man", that is, if divine reading is in your hands and the precepts of God are held before your eyes, then truly you will be found "ready" to cast off and drive back those things which are of the foreign lot. But also if anger ascends into your heart, if jealousy, if envy, if malice "to supplant a brother", be "ready" to cast them off and to expel and send them "into the wilderness". But if there ascends into your heart "to think the things which are of God", concerning mercy, concerning righteousness, concerning piety, concerning peace, these are of "the Lord's lot", these are offered at the altar, these the high priest receives, and in these he reconciles God to you. Therefore, then, he too who "casts out" that one in which "the lot of the scapegoat" is, that is, evil thoughts, evil desires, is not a slothful man nor one occupied with worldly business, but is "ready" and prompt and vigilant; who, even if he should seem to become soiled by the fact that he has touched something unclean, will "wash his garments" at once and "will be clean". Which we can understand, as far as it pertains to each one of us, that according to the moral sense "the ready man" is the very reason which is within us, through which there is for us discernment of good and evil, which, even if it seems to become soiled while it examines and handles the very things which are evil, yet if it casts them off and expels them from the heart and drives them far away, then, as it were purified and cleansed by better thoughts, the rational mind will be seen to be "clean". Nor indeed should you marvel that we have drawn to the person of the Savior also this one who casts out the goat and expels it "into the wilderness", because he is said to "wash his garments" and "be made clean" on account of that which we read said in the prophet concerning the Lord, as we said above: "and I saw Jesus the great priest clothed in filthy garments". But if indeed this is piously understood to be said on account of the assumption of the flesh, here too, in the washing of the garments, the same figure can be preserved.

Yet since the word of God is rich and, according to the judgment of Solomon, is to be "inscribed upon the heart" not simply, but doubly and "triply," let us try even now to add some things to those which were spoken a while ago according to our strength, that we may show how, "in a type of things to come," here too one goat was offered to the Lord as a victim and the other was sent away "alive." Hear in the Gospels Pilate saying to the priests and the people of the Jews: "Which of the two do you wish that I release to you, Jesus who is called Christ, or Barabbas?" Then all the people cried out that he should release "Barabbas," but hand Jesus over to death. Behold, you have the goat which was sent away "alive into the wilderness," bearing with itself the sins of the people that cried out and said: "Crucify, crucify!" This, then, is the goat sent away "alive into the wilderness," and the other is the goat that was offered to the Lord as a victim to make propitiation for sins, and made true propitiation for the peoples who believe in him. And if you should also inquire this — who it is that led this goat "into the wilderness," so that it might be proved in him also that he was washed and made clean — Pilate himself can be taken as the "man made ready." For he was the judge of that very nation, who by his sentence sent him out "into the wilderness." But hear how he was washed and made clean. When he said to the people, "Do you wish that I release to you Jesus, who is called Christ?" and all the people had cried out, saying, "If you release this man, you are no friend of Caesar," then, it says, "Pilate called for water and washed his hands before the people, saying: I am clean from the blood of this man; see you to it." So then he will be seen, with his hands washed, to have been made clean.

May I offer, moreover, an interpretation of the two goats which were presented on "the great day of atonement"? Do they not also prefigure the two natures of Christ? They were of like size and very similar in appearance, owing to the Lord's identity of aspect. He is not to come in any other form. He had to be recognized by those by whom he was also wounded and pierced. One of these goats was bound with scarlet and driven by the people out of the camp into the wilderness, amid cursing, and spitting, and pulling and piercing, being thus marked with all the signs of the Lord's own passion. The other, by being offered up for sins and given to the priests of the temple for meat, afforded proofs of his second appearance, when (after all sins have been expiated) the priests of the spiritual temple, that is, the church, are to enjoy the flesh, as it were, of the Lord's own grace. The rest will deport from salvation without tasting it.

I will however mention the sacrifice in which two goats were offered, the one being slain and the other let go. In these two goats there is an anticipative image of the two natures of the Savior; in the one let go, of the impassible Godhead, in the one slain, of the passible manhood.

Let us see after these things what the things are which the high priest does: "and he shall take" it says "a censer full of coals of fire from the altar which is before the Lord". We read also in Isaiah that the prophet is purged by fire through "one of the seraphim, which was sent to him, when it took with tongs one coal from those which were upon the altar, and touched the lips of the prophet and said": "behold, I have taken away your iniquities". To me these things seem to be mystical and to indicate this, that to each one, according to that in which he sins, if he is worthy to be purified, coals are applied to his members. For since the prophet here says: "I have unclean lips, and I dwell also in the midst of a people having unclean lips", therefore the "coal taken up with the tongs" by the seraph purges his lips, in which alone he professes himself not to be clean. From which it is shown that only as far as the word was his sin found, but that in deed or work he had sinned in nothing; otherwise he would have said that I have an unclean body, or I have unclean eyes, if he had sinned in desiring the things of others, and he would have said: I have unclean hands, if he had polluted them with wicked works. But now, since perhaps in speech alone he was conscious to himself of that fault of which the Lord says: "that even for an idle word you shall render account in the day of judgment", because it is difficult even for the perfect to avoid the fault of speech, therefore the prophet too needed only the purging of the lips. But we, if each one should return to his own conscience, I know not whether we can excuse any member of the body which does not need the fire. And the prophet indeed, since he was clean from all things, therefore deserved that "one of the seraphim should be sent to him" to purge his lips alone. But we — I fear lest we deserve the fire not for single members, but for the whole body. For when the eyes are wanton either through illicit desires or through diabolical spectacles, what else do they gather for themselves but fire? When the ears are not turned away from vain hearing and the disparagements of neighbors, when the hands are by no means restrained from slaughter and from robberies and plunderings, when "the feet are swift to shed blood", and when we hand over the body not to the Lord but to fornication, what else do we hand over but the whole body "into gehenna"? But when these things are said, they are held in contempt. Why? Because faith is lacking. Otherwise, if it were said to you today that the judge of the age wishes tomorrow to burn you alive, and, having heard these things, if there were free to you the space of one day, how much would you do? How and to whom would you run about? How humble, how mourning and squalid would you wander? Would you not pour out all your money upon those by whose intercession you believed you could escape? Would you not make all that you possess the redemption of your soul? But if anyone should try to delay or hinder you, would you not say: let all perish for my safety and let nothing remain, only that I may live? Why would you do this? Because you would not doubt about that, whereas about this you do doubt. And therefore the Lord well says: "do you think, when the Son of Man comes, he will find faith upon the earth?". And why do I speak of certain and undoubted dangers? Only if a case is to be pleaded before an earthly judge, which seems to have some fear from the laws, is not the watch kept with all vigils, are not the services of advocates and patrons prepared, even if the danger be doubtful or even only the fear of a mark of disgrace or the reckoning of a loss? Why do we not believe that we shall all stand "before the tribunal of Christ, that each one may carry back the proper things of the body, according as he has done, whether good or evil"? If we believed these things wholly, there would be for us, according to that which is written, "the redemption of a man's soul his riches". But whence can we either feel or believe or understand these things, when we do not even assemble to hear these very things? For which of you, when the Scriptures are read out, lends an ear? God threatens through the prophet, and indeed in great wrath: "I will send a famine upon the earth, not a famine of bread nor a thirst of water, but a famine of hearing the word of God". But now God has not sent "famine" upon his church nor "thirst for hearing the word of God". For we have "the living bread which came down from heaven", we have "the living water leaping up into eternal life". Why do we in the time of fruitfulness kill ourselves with hunger and thirst? It belongs to a slothful and idle soul to suffer want in the abundance of all things. Have you not heard from the divine Scriptures that "there is a struggle" among men "of the flesh against the spirit and of the spirit against the flesh"? And do you not know that, if you nourish the flesh alone and foster it with frequent softness and a continual flow of delights, it will necessarily grow insolent "against the spirit" and become "stronger" than it? And if this happen, without doubt it, having reduced the spirit into its dominion, will compel it to obey its laws and vices. But if you come frequently to church, apply your ear to the divine letters, take the explanation of the heavenly commandments, then, just as the flesh by foods and delights, so the spirit will grow strong by the divine words and senses, and, made more robust, will compel the flesh to obey it and to comply with its laws. Therefore the nourishments of the spirit are divine reading, assiduous prayers, the word of teaching. By these foods it is nourished, by these it grows strong, by these it is made victorious. Because you do not do this, do not complain of the infirmity of the flesh, do not say that we wish but cannot; we wish to live continently, but we are deceived by the fragility of the flesh and are assailed by its goads. You give goads to your flesh, you arm it against your spirit and make it powerful, when you sate it with meats, flood it with too much wine, caress it with every softness and nourish it to enticements. Or do you not know that this building of the church cannot be constructed from leprous stones? Hear what the Apostle says: "a little leaven corrupts the whole lump. Purge out therefore the old leaven, that you may be a new mixture". But let us return to what was proposed.

"And he shall take" it says "a censer full of coals". Not all are purged by that fire which is taken "from the altar". Aaron is purged by that fire, and Isaiah, and any who are like them; but others, who are not such, among whom I reckon even myself, we shall be purged by another fire — I fear lest by that of which it is written: "a river of fire ran before him". That "fire" is not "from the altar". The fire which is "from the altar" is the fire of the Lord; but that which is outside the altar is not the Lord's, but is the proper fire of each one of those who sin, of which it is said: "their worm shall not die, and their fire shall not be extinguished". That "fire" therefore is of those very ones who kindled it, as also elsewhere it is written: "walk in your fire and in the flame which you have kindled for yourselves". But to Isaiah not his own fire is applied, but the fire of the altar, which will "purge around" his "lips", and to this one, of whom it is said: "and he shall take a censer full of coals of fire from the altar which is before the Lord, and shall fill his hands with the finely-composed incense". This indeed our Lord did more fully. For he "filled his hands with the fine incense", of which it is written: "let my prayer be directed as incense in your sight". He "filled" therefore "his hands" with the holy works which he wrought for the human race. But why is it called "the incense of composition"? Because there is not one kind of works, but from righteousness and from piety, from continence, from prudence and from all virtues of this kind is composed that by which God is pleased. But also that which he added, "fine", we understand not idly. For he does not wish that he who tends toward perfection understand the word of God grossly and carnally, but in these things seek out the fine and subtle sense, so that, if perchance he hear it written: "you shall not muzzle the mouth of the ox that treads", he may understand these things not of oxen — "for neither is God concerned about oxen" — but as said of the Apostles. But also if anyone can expound the reason concerning the providence of God, which is most fine and most subtle, that one is said to "fill his hand with fine incense". Which therefore of us is so prompt and "ready" that, when the high priest is about to enter into the "holy of holies", he offers "the fine incense of composition"? For it is necessary that we each offer something to the tabernacle of God, something also to the priestly garments, but something too which through the hands of the high priest may ascend to God himself through "an odor of sweetness". Therefore our high priest, the Lord and Savior, opens his hands and wishes to receive from each one of us "the fine incense of composition"; it is necessary for us to seek out the kinds of incense. "Frankincense" must be sought by us, and not just any frankincense, but the clear kind. The high priest does not wish to receive from you anything obscure or filthy; he seeks the clear. But he also demands from you "galbanum", whose nature is such that by the vehemence of its odor it drives away noxious serpents. He seeks also "stacte"; for he wishes our words or works to be strained and refined. He seeks also "onyx", with which as with a kind of shield his animal is covered and remains unharmed. So he wishes you too to be protected with "the shield of faith, with which you may extinguish all the fiery darts of the evil one". Yet all these things he wishes to be composed by you, nothing disordered, nothing restless, nothing unseemly, but he wishes this, "that all our things be done in a composed and honorable manner". Therefore even now our true "high priest" Christ stands and wishes "his hands" to be filled "with the fine composed incense", and from each church which is under heaven he considers what is offered, how wholly and diligently it composes its "incense", how "fine" it makes it, that is, how each one of us orders his works and how he examines the sense and words of the Scriptures with spiritual explanation. Nor are the ministries of the angels lacking from offices of this kind; "for the angels of God ascend and descend to the Son of Man", they search out and act carefully as to what they may find in each one of us which they may offer to God. They see and scrutinize the mind of each one of us, whether it has anything such, whether it thinks anything so holy that it may deserve to be offered to God. They gaze and consider whether any of us, from those things which are said in the church, "is pricked in heart" and turns his mind to penance, whether, having heard these things, he thinks to "correct his ways" and "to forget the past and to prepare himself for the future", at least according to that most impious Ahab, of whom the Lord says: "have you seen how the heart of Ahab was pricked?". But in all these things, what shall I say of those who neither hear these things with their ears nor receive them in their heart? What hope of compunction in them, what suspicion of conversion, what way of amendment? For if we doubt even about those who hear, what do we hope for concerning those who hear not at all? But let us use the words of the Lord and say: "let those who have ears of hearing, hear", and let those who hear know that it is written that "when you are converted and groan, then you shall be saved and shall know where you were". And if "you first tell your sins", I will hear you as a holy people. Have you heard how, even if you were a sinner, only if you are converted and desist from sin, you are now called holy? Nothing therefore is to be despaired of for those who are pricked in heart and are converted to the Lord; for the malice of transgressions does not surpass the goodness of God.

Therefore the high priest "takes a censer full of coals of fire from the altar which is before the Lord, and fills his hand with the fine incense of composition and carries it into the interior of the veil". Let us understand first what the history designates, and then let us inquire what the spiritual sense holds. Twofold is the house of the tabernacle of testimony or of the temple of the Lord. The first is that in which is the "altar of the whole burnt offerings", which is stirred up with perpetual fires, in which house it is lawful for the priests alone to stand and to celebrate the rites and ministries of the sacrifices, and to neither the Levites nor anyone else besides is access granted. But the second house is the interior one, separated from this only by a "veil". Within which veil are the "ark of the testament" and the "propitiatory", upon which the "two cherubim" are set, and the "altar of incense" is placed. Into this house "once in the year" whoever was first, the high priest, having first offered the victims of atonement of which we have expounded above, would enter, having both hands filled, one with the "censer of coals" and the other with the "incense of composition", so that, when he had entered, at once, the incense being placed upon the coals, the "smoke" might ascend and fill the whole house, so that a "cloud" of incense might veil the sight of the holy things which the entry of the high priest had revealed. If the ancient custom of the sacrifices has been made clear to you, let us see what these things also contain according to the mystical reason. You have heard of two houses, one as it were visible and open to the priests, the other as it were invisible and inaccessible: except the one high priest alone, the rest are outside. This first house I think can be understood to be this in which we now are, placed in the flesh, the church, in which the priests minister "at the altar of the whole burnt offerings", that fire being kindled of which Jesus said: "I came to send fire upon the earth, and how I wish that it be kindled". And I do not wish you to marvel that this house lies open to the priests alone. For all, whoever have been anointed with the ointment of the sacred chrism, have been made priests, as Peter too says to the whole church: "but you are a chosen race, royal, priestly, a holy nation". You are therefore a "priestly race" and therefore you approach the holy things. But each one of us too has in himself his own whole burnt offering, and he himself kindles the altar of his own whole burnt offering, that it may always burn. If I renounce all that I possess and take up my cross and follow Christ, I have offered a whole burnt offering at the altar of God; or "if I hand over my body that I may burn, having charity", and attain the glory of martyrdom, I have offered myself as a whole burnt offering at the altar of God. If I love my brothers so that "I lay down my soul for my brothers", if "I contend for righteousness, for truth, even unto death", I have offered a whole burnt offering at the altar of God. If I "mortify" my "members" from every desire of the flesh, if "the world is crucified to me and I to the world", I have offered a whole burnt offering at the altar of God and I myself am made the priest of my own victim. In this way therefore the priesthood is carried out in the first house and the victims are offered, and from this house the high priest, clothed with sanctified garments, sets forth and enters into the interior of the veil, as we have already above set down the words of Paul saying: "not into the holy place made with hands, but into heaven itself Jesus penetrated" it says, "and appears before the face of God for us". Therefore the place of heaven and the very seat of God is designated through the figure and image of the interior house. But behold with wonder the order of the sacred things. The high priest, entering into the holy of holies, carries with him fire from this altar and takes "incense" from this house. But also the garments with which he is clothed he took from this place. Do you think my Lord, the true high priest, will deign to receive from me too some part of "the fine incense of composition", which he may carry with him to the Father? Do you think he finds in me some little spark and my whole burnt offering burning, so that he may deign from it to "fill his censer with coals" and in these to offer to God the Father "an odor of sweetness"? Blessed is he in whom he has found the coals of his whole burnt offering so living and so fiery that he judges them fit to be placed upon the "altar of incense". Blessed is he in whose heart he has found a sense so subtle, so fine and so spiritual, and so composed with the diverse sweetness of the virtues, that he may deign to "fill his hands" from it and to offer to God the Father the sweet odor of his understanding. But on the contrary, unhappy is the soul whose fire of faith is extinguished and whose heat of charity grows cold; to whom, when our heavenly high priest has come seeking from it living and burning coals upon which he may offer incense to the Father, he finds in it dry ashes and cold embers. Such are all who withdraw themselves and make themselves far from the word of God, lest, hearing the divine discourses, they be kindled to faith, grow warm to charity, be set afire to mercy. Do you wish that I show you how from the words of the Holy Spirit fire goes forth and kindles the hearts of believers? Hear David saying in the psalm: "the word of the Lord set him on fire". And again it is written in the Gospel, after the Lord had spoken to Cleopas: "was not our heart" it says "burning within us, when he opened to us the Scriptures?". Whence therefore will you burn? Whence will "coals of fire" be found in you, who are never set on fire by the word of the Lord, never inflamed by the words of the Holy Spirit? Hear also elsewhere David himself saying: "my heart grew warm within me, and in my meditation a fire blazes forth". Whence do you grow warm? Whence is fire kindled in you, who never meditate on the divine words — nay, what is more unhappy, you grow warm at the spectacles of the circus, you grow warm at the contests of horses, at the struggle of athletes? And that fire is not from the altar of the Lord, but is that which is called "strange fire", and you heard a little above that those who offered "strange fire before the Lord were extinguished". You grow warm also when wrath fills you and when fury inflames you, you burn at times and are tossed by the fires of carnal love and most shameful lust. But all that is "strange fire" and contrary to God; and whoever kindles it will without doubt bear the lot of Nadab and Abihu.

The divine word therefore says: "and he shall place incense upon the fire in the sight of the Lord, and the smoke of the incense shall cover the propitiatory which is over the testimonies, and he shall not die. And he shall take of the blood of the bull-calf and shall sprinkle with his finger upon the propitiatory toward the east". The rite indeed of atonement for men among the ancients, which was made to God, he has taught how it should be celebrated; but you, who have come to Christ, the true high priest, who by his blood made God propitious to you and reconciled you to the Father, do not cling to the blood of the flesh; but learn rather the blood of the Word, and hear him saying to you: "this is my blood, which shall be poured out for you for the remission of sins". He who is imbued with the mysteries knows both the flesh and the blood of the Word of God. Let us not therefore linger in these things which are both known to those who know and cannot lie open to those who are ignorant. But that he "sprinkles toward the east", do not take it idly. From the east atonement comes to you; for thence is the man whose "name is East", who was made "the mediator of God and men". You are invited therefore by this always to look "toward the east", whence rises for you the "sun of righteousness", whence light is born for you; so that you may never "walk in darkness" nor that last day catch you in darkness; lest the night and gloom of ignorance steal upon you, but that you may always dwell in the light of knowledge, always have the day of faith, always obtain the light of charity and peace.

After these things the Scripture adds: "and there shall not be" it says "a man, when the high priest enters within the interior veil in the tabernacle of testimony". How "shall there not be a man"? I understand it thus, that he who has been able to follow Christ and to penetrate with him the interior tabernacle and to ascend the heights of the heavens, shall now "not be a man", but according to his own word shall be "as an angel of God". Or perhaps even that word will be fulfilled concerning him which the Lord himself said: "I said, you are gods and sons of the Most High, all of you". Whether therefore, made spiritual, he becomes one spirit with the Lord, or through the glory of the resurrection passes into the order of angels, rightly he will now "not be a man"; but each one himself provides this for himself, that he either exceed the appellation of man or be reckoned within the condition of this word. For if man, made "in the beginning", had kept that which the Scripture says to him: "behold, I have placed before your eyes death and life, choose life", if he had done this, never indeed would the mortal condition have held the human race. But since, forsaking life, he followed death, he was made man; and not only man, but also earth, on account of which he is said also "to return into earth". I inquire, however, what this death is, which he says: "I have placed before your eyes". For concerning life there is no doubt that God indicates himself, who said: "I am the truth and the life". What therefore is this death contrary to life, which God "placed before" our "eyes"? I think it is said concerning that one of whom Paul says: "the last enemy, death, shall be destroyed". This therefore is the "enemy", the devil, who indeed was first placed "before the eyes", but "shall be destroyed last". But he had been placed "before the eyes" not that we should follow him, but that we should avoid him. Whence I also judge that the human soul in itself can be called neither mortal nor immortal. But if it attains life, it will be immortal from participation in life (for death does not fall upon life); but if, turning itself away from life, it draws participation in death, it makes itself to be mortal. And therefore the prophet says: "the soul which sins, it itself shall die", although we understand its death not as the destruction of its substance, but that this very thing, that it is estranged and exiled from God, who is the true life, is to be believed to be death for it. Let there be therefore "no participation of righteousness with iniquity", "no fellowship of light to darkness, no concord of Christ with Belial". If we have chosen life, we shall live always, "death shall not have dominion over us", and there shall be fulfilled in us the word of the Lord who said: "he who believes in me, even though he die, shall live". Let us therefore choose life, let us choose light, that "we may walk honorably in the day", so that we too, following Jesus within the veil of the interior tabernacle, may now be not as mortal men, but as immortal angels, when our Lord Jesus Christ himself, who is "the way and the truth and the life", shall have "destroyed the last enemy, death", "to whom be glory and dominion unto the ages of ages! Amen".

But let us see who this is who receives that one whose "lot has become the scapegoat's", that he may cast him "into the wilderness". "A man" it says "ready shall receive the goat which has come into his lot, upon whom the lot of the scapegoat has fallen, and shall lead him away into the wilderness." The end of this lot is the "wilderness", that is, a deserted place, deserted of virtues, deserted of God, deserted of righteousness, deserted of Christ, deserted of every good. And so upon each of us too awaits one lot of the two. For either, acting well, we are "the Lord's lot", or, acting badly, our lot leads us "to the wilderness". Do you wish that I show you evidently how those two lots are always at work and each one of us becomes either "the Lord's lot" or "the scapegoat's" or "the wilderness'"? Consider in the Gospels that "rich man" living "splendidly" and luxuriously, and "Lazarus lying at his gate full of sores and desiring to be filled with the crumbs which fell from the rich man's table", of whom the end of each is designated: "Lazarus died" it says "and was carried away by the angels into the bosom of Abraham. But likewise also the rich man, and he was carried away into the place of torment." You notice evidently the places of each lot, distinct. See also who they are who carry away; "angels", it says, who are always "ready" to carry away. For they are ministers of God appointed for this very thing, to fulfill the lot which you have prepared for yourself. For if you have lived well, if you have "broken your bread to the hungry from the soul", clothed the naked, "judged a right judgment", resisted the unjust against his injustice, and have not placed your counsel with those who prepare snares for the innocent, you will make your "lot the Lord". But if you serve lust, if you are "a lover of pleasure more than of God", if you "love the world", if you have not hated malice, you have made your "lot the scapegoat's", that you may be carried away "into the wilderness" by the hands of the minister of God who is appointed for this very thing by God; and therefore he is called "ready", because he blushes at the person of no one, neither of the rich, nor of the powerful, nor of the king, nor of the priest. But do you wish to know that the things which are said pertain to us? These animals which receive those lots are not unclean nor foreign to the altars of God, but are clean and such as are wont to be offered in sacrifices; so that you may know that these hold the figure not of those who are outside the faith, but of those who are in the faith; for the goat is a clean animal and consecrated to the divine altars. And you therefore, through the grace of baptism, have been consecrated to the altars of God and have been made a clean animal. But if you do not keep that command of the Lord which he said: "behold, you have been made whole; now sin no more, lest something worse befall you", but, when you were clean, have again stained yourself with the defilement of sin and have declined from virtue to lust, from purity to uncleanness, by your own fault, though you were a clean animal, you have handed yourself over "to the lot of the scapegoat and the wilderness".

Perhaps in another way also "the man ready" and clean, who "leads away that one whose lot has come, into the wilderness", and by that very act by which he leads him out, as one who has touched something unclean, is said to "wash his garments" at evening and to be clean — perhaps even our Lord and Savior himself may be understood, in that part in which he took on the "garments" of our nature, that is, of flesh and blood, which he "washed at evening"; on account of which also the prophet had long ago said of him: "and I saw Jesus the great priest, clothed in filthy garments, and the devil standing at his right hand, that he might contradict him." Therefore he "washed his robe in wine" — that is, in his own blood — "at evening", and was made "clean". And thence perhaps it was that after the resurrection he said to Mary, who wished to hold his feet: "do not touch me." But do you wish to see yet another form of the two lots? Consider those two who at the time of his cross "hung as robbers, one at his right and one at his left"; and see that one who confessed the Lord was made "the Lord's lot" and was carried away without delay "to paradise", but that other one, "blaspheming", was made "the scapegoat's lot", who would be carried away "into the wilderness" of hell. But also in that which is said, that "he affixed to his cross the contrary principalities and powers and triumphed over them", he fulfilled "the lot of the scapegoat" in these, and as "a man ready" he "led them away into the wilderness". Finally, in the Gospel also the Lord says: "that when the unclean spirit has gone out of a man, it goes through deserted places seeking rest and finds it not." So therefore our Savior too can be understood as "a man ready", who made his Church indeed "the Lord's lot" and consecrated it to the divine altar, but made "the scapegoat's lot" the contrary powers, "the spirits of wickedness and the rulers of this world of these shadows", whom, as the Apostle says, "with power he led as captives, triumphing over them in himself". "He led them as captives." Whither did he "lead them", unless "to the wilderness", to deserted places? For just as to that one who confessed he opened the gates of paradise by saying: "today you shall be with me in paradise", and through this gave to all who believe and confess an entrance for entering, which formerly, when Adam sinned, he had shut up — for who else could move aside "the flaming, turning sword which was set to guard the tree of life" and the doors of paradise? Who else could bend the "cherubim" watching with ever-wakeful guard, unless he alone to whom "all power in heaven and on earth has been given"? — so, I say, as none other but he himself could do these things, thus "the principalities and powers" and "the rulers of the world", which the Apostle enumerates, none other could "triumph over" and lead away "into the wilderness" of hell except he alone who said: "be confident, I have overcome the world." Therefore it was necessary that my Lord and Savior not only be born a man among men, but also descend to the lower regions, that he might lead down "the lot of the scapegoat", as "a man ready", "into the wilderness" of hell, and, returning thence with the work accomplished, ascend to the Father, and there more fully be purified at that heavenly altar, so that he might endow the pledge of our flesh, which he had carried up with himself, with perpetual purity. This therefore is the true Day of Atonement, when God was made propitious to men; as the Apostle also says: "since God was in Christ, reconciling the world to himself"; and again he says of Christ: "making peace through the blood of his cross, whether the things which are in heaven or the things which are on earth". It is commanded therefore in the law that on the day of atonement all the people should "humble" their "soul". How the people "humbles" its "soul", he himself says: "the days will come" it says "when the bridegroom shall be taken away from them, and then they shall fast in those days". Many feast days therefore are kept according to the law. There is a certain solemn day in the "first month", there is also another in the "second". But even in the "first month" there is one solemnity of the Passover, another of the unleavened bread, although the solemnity of "the unleavened bread" seems joined to "the Passover"; for the beginning of the unleavened bread is joined to the end of the Passover. But the Passover is called that day alone on which "the lamb" is killed, but the rest are called the days of the unleavened bread; for thus he says: "you shall make the solemnity of the unleavened bread for seven days". This therefore is the first solemnity. After these, "when" it says "you have reaped your harvest, and have gathered the produce from your field, you shall make a feast day of the first of your fruits". This day is after seven weeks of the Passover, that is, Pentecost, when it is also commanded to be said: "and you shall cleanse the holy things from my house". After these, in the seventh month other solemnities are kept. On the "first day of the month" the new moon of the trumpets, as it says in the Psalm: "sound the trumpet at the beginning of the month". But on the "tenth day of the seventh month" is this solemnity of atonement. "On this" day alone the high priest is clothed with all the priestly garments, then he is clothed with "manifestation and truth", then he enters into those inaccessible places, whither it is permitted to approach only "once in the year", that is, into the "holy of holies". For "once in the year" the high priest, leaving the people, enters into that place where is the "propitiatory" and above the "propitiatory" the "cherubim", where is also the "ark of testimony" and the "altar of incense", whither it is lawful for no one to enter except the high priest alone. If therefore I consider my true "high priest" the Lord "Jesus" Christ, how, placed in the flesh, he was with the people throughout the whole year, that year of which he himself says: "he sent me to evangelize the poor and to proclaim the acceptable year of the Lord and the day of remission", I observe how "once in" that "year", on the day of atonement, he enters into the "holy of holies", that is, when, the dispensation being fulfilled, he "penetrates the heavens" and enters to the Father, that he may make him propitious to the human race and entreat for all who believe in him. This atonement of his, by which he makes the Father propitious to men, the Apostle John, knowing it, says: "these things I say, little children, that we may not sin. But even if we have sinned, we have an advocate with the Father, Jesus Christ the righteous; and he himself is the atonement for our sins". But Paul likewise makes mention of this atonement, when he says of Christ: "whom God set forth as a propitiatory in his own blood through faith". Therefore the Day of Atonement remains for us until the sun sets, that is, until the world receives its end. For we stand "before the doors" awaiting our high priest who tarries within the "holy of holies", that is, "with the Father", and entreats "for the sins" of those "who await him", not entreating for the sins of all. For he does not entreat for those who come into the lot of that goat which is sent forth "into the desert". He entreats only for those "who are the Lord's lot", who await him "before the doors", who "depart not from the temple, being free for fasting and prayers". Or do you think, you who scarcely on feast days come to church and are not intent on hearing the divine words nor give effort to fulfilling the commandments, that "the Lord's lot" can come upon you? Yet we desire that, having heard even these things, you may give effort not only to hear the words of God in church, but also to be exercised in your homes and to "meditate on the law of the Lord day and night"; for there too Christ is, and everywhere he is present to those who seek him. For therefore it is commanded in the law that we "meditate" on it when we go on the way, and when we sit in the house, and when we lie in bed, and when we rise up; and this is truly to "await before the doors" the "high priest" who tarries within the "holy of holies" and to be made into "the Lord's lot".

"On the days of your solemn feasts you shall mortify yourselves." Why did he say this? Because fasts and vigils and holy mortifications afflict bodies that are humbled, but they purify hearts that have been defiled. They may take strength away from limbs, but they add a bright sheen to conscience. Sins of pleasure are redeemed by bodily weariness while the physical delights of dissipation are punished by the distresses of a hard cross. Thus by present mortification the sentence of future death is suspended.

We indeed, who are of the Church, rightly receive Moses and read his writings, understanding this about him: that he is a prophet, and that, by God's revealing to him, he wrote down in symbols and figures and allegorical forms the mysteries to come, which we teach to have been fulfilled in their own time. But whoever does not receive in him a meaning of this kind, whether he be one of the Jews or even one of our own, cannot show him to be a prophet at all; for how will he prove him a prophet, whose letters he asserts to be commonplace, aware of nothing future and containing no hidden mystery? And so, as this man who thinks in this way reads these things, the divine word rebukes him and says: "Do you suppose you understand what you read?" There is, then, the law, and all the things that are in the law, according to the Apostle's judgment, "imposed until the time of correction"; and just as those whose craft it is to make figures out of bronze and to cast statues, before they produce the true work of bronze or of silver or of gold, first form a model of clay after the likeness of the image to come — which model is indeed necessary, but only until the principal work is completed; and when that work has been finished for the sake of which the model of clay had been formed, its use is no longer sought — something of this sort understand also in those things which were either written or done "in a type" and figure of things to come in the law and the prophets. For the very craftsman and author of all things came, and transferred "the law, which had the shadow of the good things to come," to "the very image of the realities." But lest perhaps the things we say seem hard to be proved to you, examine them one by one. Formerly there was Jerusalem, that great royal city, where a most famous temple had been built to God. But after he came who was the true temple of God and said of the temple of his body, "Destroy this temple," and who began to open the mysteries of the "heavenly Jerusalem": that earthly one was destroyed, where the "heavenly" one appeared, and in that temple there did not remain "stone upon stone," from the time that the flesh of Christ became the true temple of God. Formerly there was a high priest purifying the people "with the blood of bulls and goats"; but from the time the true high priest came, who by his own blood should sanctify believers, that former high priest is nowhere, nor has any place been left to him. Formerly there was an altar, and sacrifices were celebrated; but when the true lamb came, who "offered himself as a victim to God," all those things, as set in place for a time, ceased. Does it not then seem to you that, according to the figure which we set forth above, they were as it were forms fashioned out of clay, through which the images of the truth were expressed? And so, finally, the divine dispensation took care that both the city itself and the temple and all those things should alike be overthrown; lest perhaps one still "a little one and a suckling in the faith," if he saw those things standing firm, while he gazes astonished at the rite of the sacrifices and the order of the ministrations, should be carried away by the very sight of the diverse forms. But God, providing for our weakness and willing to multiply his Church, caused all those things to be overthrown and utterly removed, so that, without any hesitation, once those had ceased, we might believe these to be true, for which the type had gone before in those.

Hence now some things must also be said by us to those who think that, according to the command of the law, the fast of the Jews too must be fasted by them; and first of all I will use the words of Paul, who says that, if anyone wishes to keep some one thing of the observances of the law, "he is bound to perform the whole law." Whoever therefore observes these fasts, let him also go up "three times in the year" to Jerusalem, that "he may appear before the temple of the Lord," that he may present himself to the priest; let him seek out the altar, which has been turned to dust; let him offer victims with no high priest standing by. For it is written that the people, fasting, should offer "two goats" as a sacrifice, over which lots must be cast, so that one of these should become "the Lord's lot" and be offered as a victim to the Lord, but of the other the lot should be that it be sent away "alive into the wilderness," the one that also has upon itself the sins of the people. All these things you must fulfill accordingly, you who wish to observe the fast according to the precept of the law; concerning which things a discussion was indeed made by us, as far as we could, in the earlier debate.

Ours, therefore — that is, we who do not "serve the shadow and the copy," but the truth — this is the Day of Atonement for us, on which the remission of sins has been given to us, when "Christ our Passover has been sacrificed." How then, having come to know the truth, "do we turn back again to the weak and beggarly elements of this world, to which you wish to be enslaved anew from the beginning, observing days and months and seasons and years?" Hear how the prophet too rejects a fast of this kind and says: "This is not the fast I have chosen, says the Lord, nor a day for a man to humble his soul." You, if you wish to fast according to Christ and "to humble your soul," every time of the whole year lies open to you; nay rather, have all the days of your whole life "for humbling your soul," if indeed you "have learned" from the Lord our Savior "that he is meek and humble of heart." When, then, is there for you no day of humiliation, you who follow Christ, who is "humble of heart" and the master of humility? You, therefore, if you wish to fast, fast according to the precept of the Gospel, and observe in your fasts the evangelical laws, in which the Savior commands concerning fasts in this manner: "But you, if you fast, anoint your head and wash your face." And if you inquire how you should "wash your face," the Apostle Paul teaches how you may "with unveiled face behold the glory of the Lord, transformed into the same image from glory to glory, as by the Spirit of the Lord." "Anoint" also "your head," but take care that it be not with the oil of sin: for "let not the oil of the sinner make fat your head." But "anoint your head" with the oil of exultation, with the "oil of gladness," with the oil of mercy, so that, according to the command of wisdom, "mercy and faith may not forsake you." For this reason also the Apostle Paul, wishing to draw us away from these visible and earthly things and to lift up our minds and senses to the heavenly, cries out and says: "If you have risen with Christ, seek the things that are above, not the things that are upon the earth." Does he not openly say to you: do not seek Jerusalem on the earth, nor the observances of the law, nor the fast of the Jews, but the fast of Christ? For, fasting, you ought to approach your high priest Christ, who assuredly is not to be sought on the earth, but in the heavens, and through him you ought to offer a victim to God. Do you wish me to show you still further what kind of fast you ought to fast? Fast from every sin, take no food of malice, partake of no feasts of pleasure, grow warm with no wine of luxury. Fast from evil deeds, abstain from evil words, hold yourself back from the worst thoughts. Do not touch the stolen loaves of perverse doctrine. Do not covet the deceitful foods of philosophy, which would seduce you from the truth. Such a fast is pleasing to God. But "to abstain from foods which God has created to be received with thanksgiving by the faithful," and to do this together with those who crucified Christ, cannot be acceptable to God. The Pharisees too were once indignant at the Lord, because his disciples did not fast. To whom he replied that: "the sons of the bridegroom cannot fast, as long as the bridegroom is with them." Let those, then, fast who have lost the bridegroom; we, having the bridegroom with us, cannot fast. Yet we do not say this in order to loosen the reins of Christian abstinence; for we have the days of Lent consecrated to fasts, we have the fourth and sixth day of the week, on which we solemnly fast. There is indeed for the Christian the liberty of fasting through all time, not by the superstition of observance, but by the virtue of self-restraint. For how is chastity kept uncorrupted among them unless it is supported by the tighter aids of self-restraint? How do they devote effort to the Scriptures, how do they apply themselves to knowledge and wisdom? Is it not through the self-restraint of the belly and the throat? How does anyone "make himself a eunuch for the kingdom of heaven," unless he cuts back the abundance of foods, unless he employs abstinence as his handmaid? This, then, is the Christian's reason for fasting. But there is still another, a religious one, whose praise is proclaimed even in the writings of certain of the Apostles. For we find in a certain little book a saying of the Apostles: "Blessed is he who also fasts for this, that he may feed the poor." This man's fast is very acceptable with God and truly worthy enough; for he imitates him "who laid down his soul for his brethren." Why, then, do we mix new garments with old rags? Why do we put new wine into old wineskins? "The old things have passed away: behold, all things have been made new," through Christ our Lord, "to whom be glory and dominion unto the ages of ages. Amen."