St. Paul wrote the following to the church in Corinth:

But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads in every place the fragrance that comes from knowing him. For we are the aroma of Christ to God among those who are being saved and among those who are perishing; to the one a fragrance from death to death, to the other a fragrance from life to life.

2 Cor 2:14-16

Understanding the Role of Early Church Fathers in Biblical Interpretation

The early church fathers approached the Bible with a profound seriousness that transcended mere reading. They engaged deeply with not only the messages of salvation offered through Christ but also how these teachings impacted our everyday existence. This led to the creation of practical handbooks, known as enchiridion, which guided Christian living from the earliest days of the faith. These manuals were not unique to Christianity, with the Enchiridion by the stoic philosopher Epictetus being one of the most notable non-Christian examples. Such writings aimed to provide actionable insights for believers, integrating faith into all aspects of life.

Among these early texts, one of the most significant was Clement of Alexandria’s (153-217 AD) Paedagogus, or “Instructor.” Composed in three books between 182-202 AD, Clement, who was once a pagan philosopher, drew heavily from stoic thought due to his familiarity with Epictetus. His work focused on a comprehensive view of public and private morals, daily conduct, and how these align with biblical teachings. Unlike the stoics, Clement’s moral framework was rooted firmly in Scripture, emphasizing practical applications derived from biblical principles. Early church fathers, including Clement, were dedicated to ensuring that their lives reflected their faith in tangible ways.

For Clement, living in Christ necessitated a departure from cultural norms that often contradicted biblical values. He believed that every action, thought, and interaction had spiritual implications, either bringing individuals closer to God or distancing them from spiritual purity. The early church fathers recognized that no one genuinely seeks to become “impure,” even if certain activities seem thrilling or appealing. Thus, how one lives daily not only impacts their spiritual journey but also serves as a testimony to non-believers. Clement’s commitment to biblical thinking shaped his perspective on all aspects of life, as honoring Christ in every action also meant reflecting His character through those actions.

Exploring the Spiritual Significance of Personal Care Products

Clement’s emphasis on purity extended to the care of the body and the products used on it. He posited that our choices regarding personal grooming and appearance can have significant spiritual ramifications. In Book II of the Paedagogus, he meticulously addresses various everyday issues, including food, drink, clothing, and even our behavior at the table. For Clement, every element of life was to be viewed through the lens of one’s relationship in Christ. If a person has experienced genuine salvation, every facet of their existence must be submitted to Christ’s lordship—there is no room for compartmentalization in the life of a believer.

In discussing the use of perfumes and ointments, Clement articulates a clear stance:

For it is not right that ensnaring garments and unguents [perfumes] should be admitted into the city of truth; but it is highly requisite for the men who belong to us to give forth the odour not of ointments, but of nobleness and goodness. And let woman breathe the odour of the true royal ointment, that of Christ, not of unguents and scented powders; and let her always be anointed with the ambrosial chrism of modesty, and find delight in the holy unguent, the Spirit.

Pedagogues II, Chapter 8

Clement warns against the use of extravagant perfumes, colognes, or luxurious clothing to enhance one’s appearance for the sake of attraction. Engaging in such practices can lead to a violation of fundamental Christian principles, particularly modesty. This behavior creates a facade that misrepresents one’s true self and often stems from motives of self-promotion. In light of Christ’s teachings, believers are encouraged to reject anything that seeks to draw undue attention to themselves, especially if it portrays a distorted image. This aligns with the attitude of humility that Paul emphasizes in Philippians 2:3-8:

³ Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. ⁴ Let each of you look not to your own interests, but to the interests of others. ⁵ Let the same mind be in you that was in Christ Jesus,

Furthermore, if we do draw attention to ourselves, it should be due to our Christian virtues, such as purity and goodness, rather than superficial aspects of our appearance. The prophetic words of Isaiah about the Messiah emphasize this point:

For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
nothing in his appearance that we should desire him.

Isa 53:2

It is regrettable that when films about Jesus are produced, actors known for their conventional attractiveness are often cast in the role of the Savior. While actors like James Caviezel and Jonathan Roumie deliver commendable performances, their physical appeal might unintentionally obscure the true essence of Christ’s character and mission. Jesus lived a life marked by humility and simplicity, often among the marginalized and less fortunate. It is not unreasonable to envision Him as gaunt or worn from His time spent in the wilderness and among the working class. The Gospels consistently portray Jesus as magnetic and charismatic, yet they provide no detailed account of His physical features. What draws people to Him is not His outward appearance but rather His profound words, remarkable deeds, and authoritative presence.

Ultimately, it is not our external attributes or fragrances that define our identity as Christians; instead, it is the embodiment of Christ-like character that truly matters.

Clement elaborates further:

And as we have abandoned luxury in taste, so certainly do we renounce voluptuousness in sights and odours; lest through the senses, as through unwatched doors, we unconsciously give access into the soul to that excess which we have driven away. If, then, we say that the Lord the great High Priest offers to God the incense of sweet fragrance, let us not imagine that this is a sacrifice and sweet fragrance of incense; but let us understand it to mean, that the Lord lays the acceptable offering of love, the spiritual fragrance, on the altar.

Excess is not only the enemy of the Greek stoic. The Jewish Jesus and Paul also set the example of the life of modesty and simplicity. Christ’s public ministry is that of the transient prophet. It does not mean that Jesus refrained entirely from simple pleasures. However, even when we see Jesus interacting with or in the homes of the rich, it is never merely for the sake of pleasure or entertainment. Jesus is always on a mission, the mission to save and set free lost souls. Paul, adopting the attitude of His Lord, tells us as much in a more didactic form:

¹⁰ I rejoice in the Lord greatly that now at last you have revived your concern for me; indeed, you were concerned for me, but had no opportunity to show it.¹¹ Not that I am referring to being in need; for I have learned to be content with whatever I have. ¹² I know what it is to have little, and I know what it is to have plenty. In any and all circumstances I have learned the secret of being well-fed and of going hungry, of having plenty and of being in need. ¹³ I can do all things through him who strengthens me. ¹⁴ In any case, it was kind of you to share my distress.

Phil 4:10-14

Ultimately, the only anointing that a true Christian requires is that which is bestowed by our Lord and High Priest, Jesus Christ. It is the “spiritual fragrance” of the Holy Spirit that we are meant to exude. This divine aroma negates the need for any artificial enhancements. As such, we should reflect on the types of perfumes or scents we choose to use on our bodies and the motivations behind these choices. It’s essential to ask ourselves: Why am I using this, and how does it reflect my life in Christ?

It is important to note that Clement also recognizes exceptions for ointments that can be used for medical purposes, such as healing injuries or restoring vitality. Christians have historically embraced medicine, countering the misconceptions that dismiss this practice. Furthermore, it’s essential to clarify that Clement is not advocating for personal neglect in hygiene. Choosing to forgo luxurious perfumes does not equate to being unkempt or dirty; rather, it emphasizes a balanced approach to personal care.

In summary, it is both appropriate and profoundly biblical to evaluate every aspect of our daily lives in relation to our relationship with God. This mindset reflects the Jewish tradition that recognizes God’s sovereignty over all areas of life, including our choices about personal care products. Such considerations may clash with contemporary views that prioritize personal autonomy, yet they offer a framework for living a life that honors the divine.

Engaging with Critics: Addressing Common Misconceptions

As is becoming increasingly common, some commentators on this blog will respond with a predictable set of criticisms. I aim to address some of these critiques in advance, hoping to foster a more nuanced discussion.

Firstly, I may be labeled a “Pharisee” for supposedly adding to Scripture by suggesting that the Bible does not explicitly mention the use of perfumes or luxurious oils. Critics might argue that this implies we have the freedom to indulge in such practices. Moreover, they may claim that suggesting otherwise is legalistic and burdensome for Christians—though they often fail to specify what these “heavy burdens” entail.

While it is true that Scripture does not provide exhaustive guidance on every aspect of daily life, it is crucial to recognize that neither Jesus nor Paul addressed every moral issue of their time. This can sometimes be frustrating. As a father of three boys, I sometimes wish for more insight into the relationships of biblical figures with their children or clearer instructions on managing everyday challenges.

While Jesus does not explicitly mention perfumes, He also did not address the use of drugs that may have been prevalent during His time. Does this mean Christians have the liberty to indulge in substances that could harm their bodies? In essence, Christians must often draw inferences from broader principles and apply them to specific situations. This practice has been a part of Christian theology across denominations and has allowed for moral reasoning throughout history. The Reformers, while careful not to stray too far from Scripture, did not abandon the pursuit of moral reflection on life’s many issues, as evidenced by the Puritans and today’s Amish communities.

Secondly, some critics might conflate issues of salvation with those of sanctification, a common theological misunderstanding. As a Protestant, I believe that justification is a one-time event, not an ongoing process as understood in some Catholic teachings. Salvation is, and always has been, by faith alone in Jesus Christ, grounded in God’s grace.

However, sanctification involves an active engagement on our part. It is not merely passive; it requires a concerted effort to align our lives with the promptings of the Holy Spirit. Therefore, living out our salvation through our actions does not equate to earning our salvation. The Pharisees sought to exclude those deemed unrighteous from the community, a misguided analogy when considering Clement’s teachings, which are intended for individuals who have already been justified and live “in the city of truth.”

Lastly, it is important to recognize the growing trend of antinomianism, or what Bonhoeffer termed “cheap grace,” which has permeated American Evangelicalism. Some commentators may label me as “authoritarian” or “repressive” for advocating a return to more traditional standards. However, such critiques often stem from the belief that authority equates to oppression—a viewpoint influenced by thinkers like Nietzsche and Foucault, rather than figures like Paul, Clement, or Augustine.

In today’s culture, it is becoming increasingly clear that young people are seeking structure and authority more than ever. The superficial ideals of self-liberation perpetuated by post-modernists are losing traction. The Church has often failed to challenge youth, which is evident in the rising popularity of figures like Jordan Peterson. Young people within the church are not satisfied with the notion that they can pursue any desire as long as they claim to “have Jesus.” To paraphrase my pastor, the church must abandon the notion of “sloppy agape” or “greasy grace” and instead hold ourselves to a higher standard. St. Clement of Alexandria would undoubtedly endorse this perspective, as would his teachings.