Sermons on the Song of Songs

“Thy name is as oil poured out.”

“Thy name is as oil poured out.” What, my brethren, is that fact concerning ourselves, which the Holy Ghost desires to make us certain of by the words of this text? Surely (and it is only since my last discourse it has occurred to me He intends thereby to confirm what we know from experience, namely, that His operation in us is twofold. For He not only fortifies us interiorly with virtues, unto our own salvation, but He also adorns us exteriorly with His gifts, unto the salvation of others. The former are bestowed upon us for our own sakes, the latter with a view to our neighbour’s advantage. For instance, we obtain faith, hope, and charity for ourselves, as without them salvation is impossible. On the other hand, the word of wisdom and knowledge, the grace of healing, the gift of prophecy, and the like, which are in no sense necessary to the saving of our own souls, are communicated, doubtless, to be employed in promoting the spiritual interests of others. These operations or graces of the Holy Spirit, experienced in ourselves or in others, I will, if you allow me, call Infusion and Effusion, respectively, deriving the names from the ends for which they are bestowed. But of which is it said, “Thy name is as oil poured out”? Manifestly, of Effusion. For if the reference were to Infusion, it would be more proper to say, “Thy name is as oil poured in,” than “Thy name is as oil poured out.” Besides, it is because of the good odour of the breasts, exteriorly perfumed, that the Spouse exclaims, “Thy name is as oil poured out,” attributing the aroma to the name of her Beloved, as to a sweet perfume on her breasts. In the same way, everyone who knows himself to be favoured with the gift of exterior grace, capable of being communicated to others, every such person, I say, may exclaim in wonder and gratitude, “Thy name is as oil poured out.”

Yet, with regard to these graces, both interior and exterior, we must be on our guard against two temptations. These are, on the one hand, to give away what we have received for ourselves, and, on the other, to retain for ourselves what has been entrusted to us for the benefit of our neighbours. Certainly, you incur the guilt of keeping what belongs to another, if, whilst full of virtues, and adorned exteriorly with the endowments of wisdom and eloquence, through fear or sloth, or influenced by indiscreet humility, you seal under a useless, I should rather say, criminal silence, the “good word,” which might have subserved the progress of many. Of such we read in Proverbs, “He that hideth up corn shall be cursed among the people.” On the contrary, you waste and squander what you should keep for yourselves, when, without waiting for a complete infusion of the Spirit, you are impatient, although not more than half full, to empty yourselves out upon others. Thus you transgress the law which forbids us to plough with the first-born of the cow, or to shear the first-born of the sheep. I mean to say, you deprive yourselves of the life and health which you are communicating to others; because, whilst trying to serve your neighbours without purity of intention, you are but inflating yourselves with the wine of vainglory or inoculating yourselves with the poison of cupidity, or exposing to loss your own lives by fostering the swelling of the deadly aposteme of pride.

Wherefore, my brethren, if you be wise, you will make yourselves to be reservoirs rather than conduits. The difference between a conduit and a reservoir is this, that whereas the former discharges all its waters almost as soon as received, the latter waits until it is full to the brim, and only communicates what is superfluous, what it can give away without loss to itself. Remember that a curse has been pronounced against him who deteriorates the lot which has been transmitted to him. And lest you should despise my counsel, attend to one who is wiser than I. “A fool,” says Solomon, “uttereth all his mind; a wise man deferreth and keepeth it till afterwards.” Yet we have in the Church to-day many conduits and but very few reservoirs. So great is the charity of those through whom the celestial streams of knowledge are communicated to us, that they want to give away before they have received. They are more willing to speak than to listen. They are forward to teach what they have not learned. Although unable to govern themselves, they gladly undertake to rule others. For my part, I think that, with regard to one’s own salvation, no degree of charity is so necessary as that which Solomon proposes to us, where he says, “Have pity on thy own soul, pleasing God.” If I have but a very small stock of oil for my own use, do you consider I ought to give that little away, and keep nothing for myself? But I want all I have for my own anointing, nor will I share it with others, except at the bidding of a prophet, like the widow of Sarepta at the word of Elias. And should some of those “who think of me above that which they see in me, or hear anything of me,” persist in demanding a share of my oil, they shall get this answer: “Lest, perhaps, there be not enough for us and for you, go ye rather to them that sell, and buy for yourselves.” But you may tell me, “Charity seeketh not her own.” No, indeed, but do you know why? She “seeketh not her own” because, no doubt, nothing of her own is wanting to her, and so needing to be sought. Who seeks for that which he already possesses? Charity is never without “her own,” that is, without what is necessary for her own salvation. Not only has she what is requisite in this respect, but she has it in superabundance. She wishes to abound first unto herself, that she may also abound unto others. She keeps a sufficiency for herself, so that she may be wanting to none. For charity that is not full is not perfect.