Leviticus 2

For just as flesh, if it be not sprinkled with salt, however great and choice it be, is corrupted, so also the soul, unless it be in some way salted with continual temptations, immediately is dissolved and grows slack. Whence it is clear that on this account it was said that "every sacrifice shall be salted with salt."

But the offerings of the soul it describes as far inferior. This soul has neither a "bull-calf" nor a "sheep" nor a "kid" to offer to God; but it does not even find "a pair of turtledoves or two young pigeons". It has only "fine flour"; from it, it "offers unleavened loaves from the oven", from it a work made "in the pan" or "mixed with oil on the griddle". Whence it seems to me that the one here called "a soul" is to be understood as that man whom Paul names "the animal (natural) man"; who, even if he is not pressed by sins nor headlong toward vices, nevertheless does not have anything spiritual in him, anything that might figuratively be reckoned the flesh of the Word of God. For thus Paul the Apostle himself says of him that: "the animal (natural) man does not perceive the things that are of the Spirit of God. For it is foolishness to him, and he cannot understand, because it is spiritually discerned. But the spiritual man examines all things". This one, then, who is named "a soul", cannot offer all things, because he cannot examine all things; but he offers only "fine flour and unleavened loaves", that is, this common life — placed, for example, in agriculture or in seafaring or in some of the uses of common life; yet even he too offers an offering to God, although he is said "to offer" only "fine flour" merely "sprinkled with oil". For every soul needs the oil of the divine mercy, nor can anyone escape the present life unless the oil of the heavenly compassion be present to him.

In the second place, the oblation "of the first fruits", that is, of the beginnings of the produce, is commanded. And this, if you remember well, the law commands to be done on the day of Pentecost. In which a "shadow" plainly was given to them, but for us the truth was reserved. For on the day of Pentecost, when the sacrifice of prayers had been offered, the Church received the first fruits of the coming "Holy Spirit" of the Apostles. And truly these were fresh, because it was new; whence they were even said to be "filled with new wine". "Roasted with fire". For fiery tongues settled upon each one. "And broken in the middle". For they were broken in the middle, when the letter was separated from the spirit. "And well cleansed". For the presence of the Holy Spirit cleanses all filth, granting remission of sins. The oil of mercy too is poured into this sacrifice, and the frankincense of sweetness, through which we are made "the good odor of Christ".

Hence in Leviticus every gift, unless it is seasoned with salt, is forbidden to be offered as an oblation to the Lord God. Now the whole spiritual meditation of the Scriptures is given to us as salt which stings in order to benefit and which disinfects. Without [this] it is impossible for a soul, by means of reason, to be brought to the Almighty; for "you are the salt of the earth," said the Lord to the apostles.

If indeed the soul takes refuge in God, believes and seeks the salt of life which is the good and person-loving Spirit, then the heavenly salt comes and kills those ugly worms. The Spirit takes away the awful stench and cleanses the soul by the strength of his salt. Thus the soul is brought back to health and freed from its wounds by the true salt in order to be again useful and ordered to serve the heavenly Lord. That is why even in the law God uses this example when he ordered that all sacrifices be salted with salt.

There are indeed four types of sacrifices that were commended. Whether they were new of new things, or roasted, or divided, or continuous. The new of new things were in the first time of the year, which were valued for their appearance in the firstfruits: but now it has been revealed that they signify those who are renewed through the sacraments of baptism. For this is truly the primitive sacrifice, when each person offers themselves as a victim, and begins with themselves, so that they may later be able to offer their own gift.

They quote the passage which says that "the lips of a strange woman drop as honeycomb," which is sweet indeed in the eater's mouth but is afterward found more bitter than gall. This, they argue, is the reason that neither honey nor wax is offered in the sacrifices of the Lord, and that oil, the product of the bitter olive, is burned in his temple.

Under no circumstances is there an offering of honey. "Whatever happens," it says, "will be impure." Honey is a sign of pleasure and sweetness, and believe me, sensual pleasure always brings death; sensuality as such is never pleasing to God.

Salt is good, and every offering must be sprinkled with it. Therefore also the apostle has given the commandment: "Let your speech be always with grace, seasoned with salt." But "if the salt have lost his savor," it is cast out.