THEOSISCyrill of Alexandria
Cyril. The law establishes a sacrificial system that is accessible to all, compelling individuals to engage in acts of service appropriate to their circumstances while curtailing laziness in fulfilling essential duties and rendering carelessness unforgivable. As it is written: ‘But if he is unable to bring two turtledoves or two young pigeons, let him bring a tenth of an ephah of wheat flour for a sin-offering; let him not pour oil upon it, neither let him put leaven upon it, for it is a sin-offering; and he shall bring it to the priest, and the priest shall take a full handful of it for a mem
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orial, and burn it upon the altar as a sacrifice to the Lord: And so the priest shall cleanse him from his sin, whereby he hath sinned in any of these things, and it shall be forgiven him: and the rest shall belong unto the priest as an offering of bread’ (Lev. 5:11-13). However, this passage does not explicitly illuminate the person of Christ; rather, it serves as a reflection of the life of the offerer, indicating access to the Father through Christ and one's devotion to God. The offering of wheat flour represents the basis for bread, signifying a way of life. Furthermore, the absence of oil is emphasized, as well as the prohibition of leaven. This directive clearly conveys that this particular sacrifice 'is of sin...' and thus, removes any semblance of joy, as if represented by oil, and the sweetness, associated with Lebanon, indicating that sin is indeed a source of sorrow and devoid of fragrance. In contrast, virtue is characterized by enduring joy and a fragrant quality, nourished by faith in God. Thus, wheat flour without oil symbolizes a life devoid of joy and fragrance. However, in Christ, this offering transforms into joy and gains fragrance through faith, presented before God through Him, who purifies the unclean and renews the heart. It is affirmed that ‘the priest’ should ‘take of the flour of wheat, and offer it upon the altar of burnt-offering’ to the Lord; for in Christ we are ‘brought in,’ and through Him, we who are tainted approach God (Eph. 2:18), justified by faith, ascending ‘into a fragrance pleasing’ to the Father (Eph. 5:2)—our spiritual aroma no longer derived from ourselves but from Christ within us. Palladius. Your words ring true.