But in what way the benediction of these two sorts of oil and of chrism is performed will be declared in the sixth book in the chapter upon the Fifth Day of the Holy Week. [Footnote 493]
[Footnote 493: It has not been thought necessary to translate the passages referred to.]
4. But is it asked why the sick and the catechumens are anointed with oil? I answer, in order that the invisible benefits may be more easily received through the visible signs: for as oil by expelling weakness refresheth the wearied limbs, and as it from its own natural qualities affordeth light, so it is to be believed that unction with consecrated oil, the which is a type of faith expelling sin, doth impart health to the soul and doth afford it light. Herein the visible oil is in the outward sign, the invisible oil in the inward sacrament; and the spiritual oil is within. For the oil of the sick we have received authority from the apostles; for the oil of the catechumens from apostolical men.
5. And although God can grant the spiritual oil without the material, yet because the apostles have used this rite in the case of the sick, and apostolical men in the case of catechumens, this practice which their authority hath consecrated cannot be omitted without sin (as hath been said in the chapter upon the Altar): just as anciently the just pleased God without circumcision; but after it had been enjoined them to be circumcised, such as omitted this rite were subjected to sin.
Thirdly; we have to speak of the unction before baptism. And indeed in the New Testament not only kings and priests be anointed, as hath been already said, but also—(because Christ by His Blood hath made us kings and priests, that is, royal priests, unto our God, as the [{136}] Apostle S. Peter saith, [Footnote 494] 'Ye are a chosen generation,' that is, chosen out from the tribes of men, 'a royal priesthood,' that is, governing yourselves well)—also, I say, all Christians be anointed twice before their baptism with consecrated oil—first, on the breast: secondly, between the shoulders: and twice after their baptism, with holy chrism—first, on the crown of the head; and secondly, by the bishop on the forehead.
[Footnote 494: I S. Peter ii, 9.]
6. And, according to Augustine, the first three unctions have been introduced rather by use than by any written authority. The candidate for baptism is anointed with oil—first, on the breast, in which is the locality of the heart; first, in order that by the gift of the Holy Ghost he may cast away error and ignorance and embrace a right faith; because 'the just liveth by faith,' [Footnote 495] and 'with the heart we believe unto justification.' [Footnote 496] But he is anointed between the shoulders, in order that he may, by the grace of the Holy Ghost, shake off indifference and sloth, and practise good works (because 'faith without works is dead'),' [Footnote 497] so that by means of sacraments of faith there may result a purity of thoughts. On the breast, again, that by the practising of good works there may arise a boldness of labour: between the shoulders, to the end that 'faith (according to the Apostle) may work by love.' [Footnote 498] The oil therefore is carried over from the heart to the shoulders, since faith, which is conceived in the mind, is perfected in works (because, that is, faith consisteth in making our deeds like our words). [Footnote 499] But the person after baptism is anointed by the priest on the head with chrism, that 'he may be ready always to give an answer to every man that asketh him a reason for the faith that is in him,' [Footnote 500] because by [{137}] the head is understood the mind: as it is written, 'The eyes,' that is the understanding, 'of the wise are in his head,' [Footnote 501] that is, his mind; of which mind, the superior part is reason and the inferior sensuality. Hence, by the crown, which is the upper part of the head, is well represented reason, which is the superior part of the mind. Of this we shall speak in the sixth book also, under the head of Easter Eve, in which confirmation is treated of. [Footnote 502] But this is the reason that before baptism one is anointed with consecrated oil, and after baptism with holy chrism; because chrism is competent to a Christian alone.
[Footnote 495: Habakkuk ii, 4.]
[Footnote 496: Romans x, 10.]
[Footnote 497: S. James ii, 26.]
[Footnote 498: Gal. v, 6.]
[Footnote 499: This clause does not occur in the Princeps Edition.]
[Footnote 500: S. Peter iii, 15.]
[Footnote 501: Ecclesiasticus ii, 14.]
[Footnote 502: The passage referred to speaks of the diverse graces conferred by the several unctions, and does not illustrate our more particular object.]
7. For Christ is so named from chrism, or rather chrism is so called from Christ, not according to the form of the name only, but according to the rational order of faith. For Christians are called from Christ, as the anointed would be derived from the Anointed One, namely, Christ; so that all may unite in the odour of that unguent, namely, Christ, Whose name is as oil poured out: but according to the power of the word, Christians are called so from chrism, according to Isidorus. [Footnote 503] This subject is treated in the introduction to the second book. [Footnote 504]