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Chapter 256HildE.1.256

R256: Hildegard von Rupertsberg an Mönchskonvent von St. Eucharius in Trier

The Call to Put on Christ

Hildegard opens by calling the monks to imitate Christ and introduces the image of clouds and flying on the wings of the wind as a figure for spiritual ascent.

Hildegard's reply. You who have put on the tunic of Christ. And you wish to imitate him. Hear what the psalmist says. You who make the cloud your chariot, who walk on the wings of the winds.¹ What does this mean? In the founding of the world you made the cloud the means of ascent for living creatures that fly.² Which are in the heights of the air.

Clouds, Doves, and the Inner Life

The letter develops the metaphor of spiritual minds as clouds and doves, connecting obedience, humility, and charity to contemplative flight and the humility of Christ’s incarnation.

That's how it is. God foreknew that he was going to establish a spiritual people in himself! As the prophet says. Who are these who fly like clouds! And like doves at their windows? The minds of spiritual people are like clouds, which are, as it were, the very substance of the heavenly lights!³ That is, of the sun. Of the moon and of the stars. In the same way, obedience is like the raw material of humility. And of love and the other virtues. In these virtues the faithful fly like doves.^✦ When, by the binding of self-will, they cut away their own desires from themselves.⁴ So that through the opening of innocence they gaze into the sun as though they were not living according to the desire of their flesh.^✦⁵ And so the Creator of all things walked. On the wings of the winds.^✦ When the heavenly Son, in the humility of chastity, came forth as a beautiful flower.^✦⁶

Wings, Falling, and the Strength of the Nations

Spiritual people receive wings through humility and obedience, while those without them fall; yet many still rush toward these wings, though some look back to pride and worldly trust.

And so it remained in gentleness. Whence it is written. Upon whom shall I rest except upon the humble and gentle one who trembles at my words?⁷ These are the wings of the spiritual people. But those who lack these will fall like birds.⁸ which do not have wings for flying. In these too the multitude of the sea is gathered.⁹ And the strength of the nations comes. A crowd beyond counting runs toward those wings. But some among them look back toward the north wind, through the whirlwind of empty glory and of pride, and through the excesses of worldly ways, trusting in themselves. They don't follow the psalmist who says: It is good to put your hope in the Lord rather than to put your hope in rulers. What is this? It is far better and more profitable to look up and fly into the cloud through Christ's garment than to trust in yourself.

Pride, the Lost Angel, and Adam’s Exile

Hildegard warns against pride by recalling the fall of the proud angel and Adam’s loss of humble innocence, which led to exile and estrangement.

It happened as in the case of the lost angel. In pride he sought to overcome him before he could thus stand, and he could not. But he fell into the abyss like lead. In this pride too Adam fled from life. And he found a foreign exile. In which he looked upon his own father as if he were a stranger in his own exile. Whom he had once known well! When he was innocent in humility.

Trust in God, Not in Princes

Those who trust in themselves are deceived, but God, who called out to Adam, remembered humankind and promised redemption through the crushing of the serpent’s head.

In the same way, the sons of men place their trust in themselves. They're deceived, as if placing their hope in princes.^✦ But when God called out to Adam, 'Where are you!'^✦ he already knew that what his own finger had fashioned would not be utterly lost. but that in time it would need redeeming, as it is written.^✦ You have redeemed the rod of your inheritance! The mountain of Zion, in which you once dwelt. What is this?

Mount Zion and the Incarnate Word

God remembered humanity in the incarnation of the Word, making the faithful into Mount Zion, a dwelling place of humility where the Son rests in the Father’s heart.

God remembered humankind when through a woman he crushed the serpent's head.^✦ Where the Word became flesh.^✦ And there was Mount Zion. In which God dwells in humility. And the Son is in the Father's heart. Now you, gathered congregation, listen! So that you may be Mount Zion. For God had foreseen it from the beginning!

The Virginal Rod and the Mountain of Zion

Through the virginal rod of Mary, human nature is restored, and the spiritual community becomes the mountain of Zion, planted by the Father and gathered to Christ like a cloud in flight.

because he willed to make every creature. The Word also of the Father.^✦ In the virginal rod, man rose up.^✦ For that rod itself was the matter of all the virtues of holiness. From which you also came, O spiritual peoples. Eve indeed brought forth the whole human race.^✦ But that rod restored it anew in its own bloom. when from her womb the Son of God went forth.^✦^✦ And so, O spiritual ones, you are the mountain of Zion!^✦^✦ because the Father planted you in his Word.^✦^✦ For the Son of the Most High Father^✦^✦ dwelt in the tabernacle of the Virgin Mary.^✦^✦ And from her he went out like a strong lion,^✦^✦ in such a way that the whole world might see him.^✦^✦ He also gathered you, spiritual peoples, into himself^✦^✦ when you fly to him like a cloud.^✦^✦

Imitation of the Sinless Christ

The monks are urged to imitate Christ, who was without sin, and to reject self-will so that they are not scattered like dust or blown about by vanity.

You don't carry your sins in the will of the work. For he himself was without sin. So imitate him too, if you walk behind him, and reject yourselves lest you sin. You are not like dust that the wind casts out from the face of the earth. Nor like the venom of asps. Nor as lead in violent waters. But if you run after vanity, you are like dust that is scattered here and there. And whoever does not sow the fruit of righteousness.

Pride, Venom, and Inner Ruin

When pride and restlessness take root, the soul conceives deadly venom and falls like lead into destruction, as vainglory and malice breed hatred and envy.

And it doesn't plant a chosen vineyard! But it produces great fame and harms your souls. For when you are in the malice of pride, you conceive the incurable venom of asps, which kills you. And when restlessness of minds has arisen among you, you are like lead that falls violently into a pit. For vainglory and malice are the entrails of pride. And things that are thus entangled with the restlessness of minds among themselves, hatred and envy minister to them.

Fleeing Love and the Fall of the Wicked

Where pride and malice reign, the love of Christ withdraws and those without spiritual wings fall like lead into violent waters, echoing the ancient judgment against the proud enemy.

Where peace and safety flee away! and the love of Christ withdraws. And those who are in those evils will fall like lead into violent waters. because they have no wings to lift them up. For the zeal of the Lord cries out in his vengeance against them. so that it once thundered when it cast the proud enemy down into the abyss. as the psalmist says.

God’s Works and the Fall of Pride

God’s holy works began with the separation of light from darkness, and pride fell once for all when it looked toward the north, perishing completely in its emptiness.

Raise your hands against their prides, once and for all. How maliciously the enemy acted against the Holy One! For God raised up the most holy works. when he separated light from darkness. And there pride, with all the devil's entrails, fell once and for all. when looking toward the north. He set his shield at nothing. where it also perished completely.

Boasting Against God and the Temple Walls

Human pride builds cities of denial and says, “We do not know God,” yet the living light now calls the community to be the walls of the temple, planted by the early church and summoned to watchfulness in God.

But then again, pride built many cities among people in no time at all. And it added punishments upon punishments. And it brought down ruins amid a multitude of disasters. This is where people said: 'We do not know God!'^✦ 'And we don't want to worship him.' And so the enemy acted maliciously against the holy one.^✦ Now, however, the living light speaks to the sons of that crowd. You are the walls of the temple!^✦^✦ Because the early church planted you.^✦ So then, flee from empty glory and pride and the turmoil of many disturbances.¹⁰ Now see with living eyes! And hear with inner ears as you listen. I don't see your place among the scattered. Even though it may be about to suffer many scourges. Live, therefore, and keep watch in God.

Visions of the Glowing and the Dark

In a vision Hildegard sees some members glowing with fear of the Lord and love of God, others shining with good will, and still others darkened by smoke and disordered ways, as a heavenly voice cries out, “How long?”

In a true vision I also saw certain people in this congregation glowing red like the dawn. Some shining like sapphire. Some shining like the light of the stars. For these glow red like the dawn. They have the fear of the Lord. And they willingly keep the precepts of the rule and the law on account of God. Although through the flesh they are led like a victim to slaughter. Yet at times they may seem to stray. Those who shine like sapphire they have the love of God and so they don't commit grave sins, even though they could. they do sin, and yet they willingly discipline themselves for their faults. and they hold these things as their settled practice. But those who shine like the light of the stars they have good will. and so they don't quarrel with others. But they cling to a childish wantonness of manner, and yet gladly hold themselves back from serious sins.¹¹ And they find those things hateful. And I saw others in the blackness of bitter smoke, on account of a custom of squalid manners.¹² In this condition some are bitter on account of the ownership of their own mind.¹³ And they love their abilities, and so they do not love a spiritual way of life.¹⁴ But those who are in the three ways mentioned above — they afflict them often. And I heard a voice from heaven crying out. How long will this congregation be held fast in these three ways!¹⁵

The North Wind, the South Wind, and the Garden of the Soul

A voice from heaven calls the north wind and the south wind to blow through God’s garden, driving away evil and summoning the virtues, while the north wind signifies quarrelsome people whose affliction nonetheless teaches patience and compunction.

will not be abandoned by God. But to those who were in the aforementioned darkness, I heard the same voice saying, Arise, O north wind, and come, south wind!^✦ Blow through my garden, and let its spices flow.^✦ Which is to say, Depart, evil of iniquity. And come, good of justice, and water with virtues the planting of holiness. so that they may shine in it — works that will never wither. For the north wind means quarrelsome people who, with words of strife, excuses for greed, and provocations of injury, want to tear down the sweet and useful herbs of the virtues.¹⁶ Just as the north wind overthrows everything. But those whom they afflict in this way learn patience in just this way. And with tearful groaning they cry out to God for their own sins and for the sins of those people. And so at times they grow weary of sinning. And because of this, the smoke of spices rises from their hearts.^✦¹⁷

Those Who Harm the Good and the Call to Injustice

Those who afflict the good wrap themselves in fleshly uncleanness and hinder obedience, but the lovers of injustice are warned to recognize their own will as idolatry and flee to the fountain of washing.

The one whom angels welcome. And so through the north wind, greenness is bestowed on the good. Those also who have resources willingly. They throw obstacles in the way of those who shine in the three aforementioned ways, so that they may be confounded. And also in the necessary matters of their own obediences, they seek how to afflict them. And many times they wrap themselves in the uncleanness of the flesh. Like a pig that is rolled in dung. And with the nods of a serpent's eye, along with a most heavy habit, they sometimes weary others. But you who love injustice — hold on to this admonition carefully. so that you may recognize the resources of your own will as nothing but idolatry. They are separated from the angelic orders — that is, from the spiritual people — just as an idol, because of its deceit, is separated from the true God. And abandon other sins as well, and flee toward the springing fountain so that you may be washed. Look at the washing of that covenant by which you left the world behind, so that you may draw away from your sins. And strive so that your sacrifice may be rich. so that you may persevere in the good you have begun.

Sacrifice, Obedience, and Victory in Christ

True sacrifice is the offering of one’s own will, as when Abraham bound Isaac; obedience tames the hand, binds the feet, and subjects the body to God, bringing victory, virtue, and confidence in the example of Christ’s patient endurance.

For whenever a person sacrifices their own will on the wheel of their flesh — A sacrifice to God is this: this, like the sacrifice of Abraham, is acceptable to God — when he, by obeying, bound his own son to be sacrificed to God.^✦ For the hand is tamed when one puts away evil deeds. And the feet are bound when one restrains the paths of one's own will. And the one who bows down obeys, as Isaac's head bent to the sword.^✦ And the body is tamed when one casts away carnal desire. In these things lies the victory of the one who carries the banner. It breathes a good reputation and the sweet fragrance of the virtues. Whoever has this! Before all their own enemies, they walk in complete confidence. In this way the sacrifice becomes rich and fat, like a well-fed calf without blemish — the kind through which the soul wastes away with leanness. Because what is good is full and rich. For though Christ was worn out by wrongs, he did not sin. And in this he sanctified the patience of the saints. So prepare your faithful hearts for his battles, you who gave yourselves the example he set for you.

Rising from Sin and Seeking God’s Face

The letter closes by urging the monks to cast aside needless anxiety, rise from sin into the beauty of the virtues, and strive to appear before God in the Alpha and Omega, who alone can protect them.

And cast away the anxiety of things you don't need. And so, in the Alpha and in the Omega—^✦¹⁸ Strive to appear before him.¹⁹ For you have been overshadowed by the sensuality of sins.²⁰ But when you rise from your sins, the beautiful forms of the virtues will appear in you.²¹ Therefore, may the right hand of God protect you.²²

Read the original Latin

Responsum hildegardis. Vos qui tunicam christi induistis. et eum imitari uultis. audite quod psalmista dicit. Qui ponis nubem ascensum tuum qui ambulas super pennas uentorum. Quid est hoc? In constitutione mundi posuisti nubem ascensum uiuentium uolatilium. quę in altitudine aeris sunt.

Quod etiam sic est. Deus presciuit quod spiritalem populum in semetipso constituturus erat! ut propheta dicit. Qui sunt hi qui ut nubes uolant! et quasi columbę ad fenestras suas? Mentes spiritalium uelut nubes sunt quę est quasi materia luminarium! scilicet solis. lunę et stellarum.

Sic etiam obedientia uelut materia est humilitatis. caritatis et aliarum uirtutum. in quibus fideles quasi columbę uolant. cum per ligaturam proprię uoluntatis desideria sua a se abscidunt. ita quod per cauernam innocentię in solem aspiciunt quasi homines non sint in uoluntate carnis suę. Et sic creator omnium ambulauit. super pennas uentorum. cum supernus filius in humilitate castitatis pulcher flos processit.

et ita in mansuetudine permansit. Vnde scriptum est. Super quem requiescam nisi super humilem et mansuetum et trementem sermones meos? Hę sunt alę spiritalis populi. Sed qui istis carent uelut uolatilia cadent. quę pennas uolandi non habent. In his etiam conuertitur multitudo maris. et fortitudo gentium uenit.

Nam innumerabilis turba hominum! ad istas alas currit. Sed quidam inter illos respiciunt ad aquilonem per turbinem uanę glorię et superbię et per superfluitates secularium morum in semetipsos confidentes. nec psalmistam sequentes qui dicit. Bonum est sperare in domino! quam sperare in principibus. Quid est hoc? Multo melius et utilius est aspicere et uolare in nubem per tunicam christi quam confidere in se.

uelut in causa perditi angeli factum est. qui in superbia illum superare uoluit antequam sic stare non potuit! sed in abyssum quasi plumbum cecidit. In hac superbia etiam adam uitam fugit. et alienam peregrinationem inuenit. in qua in patrem suum quasi in alienum in peregrinatione sua aspexit. quem ante bene cognouerat! cum innocens in humilitate fuit.

Sic etiam filij hominum in semetipsos confidunt. decepti uelut sperem habentes in principibus. Sed cum deus clamauit adam ubi es! presciuit quod factura digiti sui omnino perdenda non esset. sed quandoque redimenda ut scriptum est. Redemisti uirgam hereditatis tuę! mons syon in quo habitasti in eo. Quid est hoc?

Deus hominis recordatus est quando per mulierem caput serpentis contriuit. ubi uerbum caro factum est. Et mons syon fuit. in quo deus habitat in humilitate. Et filius in corde patris. Nunc tu congregatio congregata audi! ut sis mons syon. Nam deus ab inicio preuiderat!

quod omnem creaturam facere uoluit. Verbum etiam patris. in uirginea uirga homo surrexit. Ipsa enim uirga materia omnium uirtutum sanctitatis fuit. de qua et uos o spiritales populi uenistis. Eua quippe omne genus humanum protulit. sed ista uirga illud in sua floriditate denuo reparauit. quando de uentre eius filius dei exiuit.

Et sic o spiritales mons syon estis! quia pater in uerbo suo uos plantauit. Nam et filius excelsi patris. in tabernaculo Marię uirginis habitauit. et sicut fortis leo de illa exiuit. ita ut totus mundus ipsum uideret. Qui et uos spiritales populos in semetipso congregauit. cum ad eum uelut nubes uolatis.

peccata uestra non in uoluntate operis portantes. Ipse enim sine peccato fuit. Vnde etiam uos eum imitamini si post illum ambulatis et uosmetipsos ne peccetis repudiatis. non existentes tanquam puluis quem proicit uentus a facie terrę. nec ut uenenum aspidum. nec quasi plumbum in aquis uehementibus. Sed si in uana gloria curritis tanquam puluis estis qui hac et illac spargitur. et qui fructum iusticię non seminat.

nec uineam electam plantat! sed qui magnam famam produducit et animas uestras ledit. Cum uero in malignitate superbię estis uenenum aspidum insanabile concipitis quod uos mortificat. et cum inquietudo mentium inter uos exurrexerit. estis quasi plumbum quod in puteum uehementer cadit. Nam uana gloria et malignitas uiscera superbię sunt. Et quę sic cum inquietudine mentium inuicem implicantur. odium et inuidia illis ministrat.

Vnde pax et securitas ibi fugiunt! et caritas christi recedit. Et qui in illis malis sunt. cadent quasi plumbum in aquis uehementibus. quia alas subleuationis non habent. Nam zelus domini in ultione sua super illos clamat. ut olim intonuit cum superbum inimicum in abyssum deiecit. ut psalmista dicit.

Leua manus tuas in superbias eorum in finem. quanta malignatus est inimicus in sancto. Nam deus eleuauit sanctissima opera. cum lucem a tenebris diuisit. Et ibi superbia cum omnibus uisceribus diaboli in finem cecidit. cum ad aquilonem respiciens. scutum suum in nichilum posuit. ubi etiam omnino perijt.

Sed tamen deinde iterum superbia in hominibus multas ciuitates absque longitudine dierum edificauit. et penas penis addidit. et ruinas in multitudine erumpnarum fecit. ubi homines dixerunt. Deum nescimus! nec eum colere uolumus. Et sic malignatus est inimicus in sancto. Nunc autem uiuens lux ad filios turbę istius dicit.

Uos parietes templi estis! quia primitiua ęcclesia uos plantauit. Vnde uanam gloriam et superbiam et turbinem multarum inquietudinum fugite. Nunc uiuentibus oculis hęc uidete! et audientibus interioribus auribus audite. Locum uestrum in dispersione non uideo. quamuis multa flagella passurus sit. Uiuite ergo et uigilate in deo.

In uera uisione etiam quosdam in congregatione ista uidi ut auroram rutilantes. quosdam ut saphirum fulgentes. quosdam ut lucem stellarum lucentes. Qui enim ut aurora rutilant. hi timorem domini habent. et precepta regularis legis propter deum libenter custodiunt. quamuis per carnem uelut uictima quę ad occisionem ducitur. interdum deuiare uideantur.

Qui autem ut saphirus fulgent. caritatem dei habent. et ideo grauia peccata non operantur quamuis. peccent et etiam propter delicta sua libenter se castigant! et hęc in consuetudine habent. Sed qui ut lux stellarum lucent. beniuolentiam habent. et ideo cum hominibus non rixantur.

sed lasciuiam puerilium morum tenent et a grauibus peccatis se libenter abstinent! et ea odiosa habent. Et alios in nigredine amari fumi propter consuetudinem squalidorum morum uidi. in qua quidam propter proprietatem mentis suę amari sunt. et facultates diligunt et ideo spiritalem consuetudinem non amant! sed illos qui in supradictis tribus modis sunt sepe affligunt. Et audiui uocem de celo clamantem. Quamdiu congregatio hęc in his tribus modis detinetur!

a deo non relinquetur. Sed et ad illos qui in predicta nigredine erant. eandem uocem audiui dicentem. Surge aquilo et ueni auster! perfla hortum meum et fluent aromata illius. Quod dicitur. Recede malum iniquitatis. et ueni bonum iusticię et irriga uirtutibus plantationem sanctitatis.

ut fulgeant in ea opera quę non marcescant. Aquilo enim sunt rixatores qui uerbis rixę et excusatione auaritię et prouocatione iniuriarum dulces et utiles herbas uirtutum prosternere uolunt. quemadmodum aquilo uniuersa precipitat. Sed illi quos hoc modo affligunt. pacientiam sic discunt. et lacrimabili gemitu pro suis et istorum peccatis ad deum clamant. unde etiam aliquando tediosi ad peccandum sunt. et ob hoc fumus aromatum ex cordibus eorum ascendit.

quem angeli suscipiunt. Et sic per aquilonem uiriditas bonis tribuitur. Illi etiam qui facultates libenter habent. his qui in tribus prefatis modis fulgent aliqua obiciunt ut confundantur. et etiam in necessarijs causis obedientiarum suarum querunt quomodo eas affligant. et multociens in immundiciam carnis se inuoluunt. uelut porcus qui stercori inuoluitur. et nutibus serpentini oculi cum grauissima consuetudine interdum alios fatigant.

Sed uos qui iniusticiam diligitis hanc admonitionem memoriter tenete. ita ut facultates proprię uoluntatis uestrę idolatria esse cognoscatis. et ab angelicis ordinibus scilicet spiritalis populi separatas quemadmodum idolum fallacię a deo uero separatum est. et etiam alia peccata relinquite et ad salientem fontem ut lauemini fugite. lauacrum quoque pacti illius quo mundum reliquistis inspicite quatenus a peccatis recedatis. et studete ut sacrificum uestrum pingue fiat. ita ut perseueretis in bono quod incepistis. Quandocumque enim homo uoluntatem suam in rota carnis suę mactat!

sacrificium deo est. Hoc enim ut sacrificium abrahę deo acceptabile est. cum ille filium suum ad sacrificandum deo obediendo ligauit. Manus enim domat qui praua opera dimittit. et pedes ligat qui itinera proprię uoluntatis suę constringit. et inclinatus obedit ut caput ad gladium ysaac inclinauit. et corpus domat qui carnalem concupiscentiam abicit. In his uictoria est quę uexillum portat.

quod in bono rumore et in suauibus odoribus uirtutum redolet. Qui hanc habet! coram cunctis inimicis suis securus incedit. Hoc autem modo sacrificium pingue fiet uelut uitulus saginatus qui absque omni macula erat per quas anima macie deficit. quia bonum plenum pingue est. Christus enim iniurijs fatigatus non peccauit. et in hoc pacientiam sanctorum sanctificauit. unde et uos fideles corda uestra ad illius prelia qui uobis exemplum dedit preparate.

et sollicitudinem illorum quorum non indigetis abicite. et ut in alfa et in o. appareatis studete. In sensualitate enim peccatorum obumbrati estis. sed cum a peccatis surrexeritis pulcrę formę uirtutum in uobis apparebunt. quapropter et dextera dei uos protegat.

Scripture echoes

↩Isa.60.8 — Who are these that fly like a cloud, and like doves to their windows?
↩Matt.6.22;1John.1.7 — The eye is the lamp of the body. If your eye is healthy, your whole body will be full of light. 1John.1.7 — But if we walk in the light, as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.
↩Ps.104.3 — You lay the beams of your upper chambers in the waters; you make the clouds your chariot; you walk on the wings of the wind.
↩Song.2.1;Isa.11.1 — I am the rose of Sharon, the lily of the valleys. Isa.11.1 — A shoot will come forth from the stump of Jesse, and a branch from his roots will bear fruit.
↩Ps.146.3;Ps.147.3 — Do not put your trust in princes, in a son of man, in whom there is no salvation. Ps.147.3 — He heals the brokenhearted and binds up their wounds.
↩Gen.3.9 — And the LORD God called to the man and said to him, "Where are you?"
↩Gen.3.15 — I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.
↩Gen.3.15 — I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.
↩John.1.14 — And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.
↩John.1.1 — In the beginning was the Word, and the Word was with God, and the Word was God.
↩Num.17.8 — Moses and Aaron came before the Tent of Meeting.
↩Gen.3.20 — And the man called his wife's name Eve, because she was the mother of all living.
↩Mic.5.2-Mic.5.3 — Therefore he will give them up until the time when she who is in labor has given birth; then the rest of his brothers will return to the people of Israel. Mic.5.3 — Therefore he will stand and shepherd in the strength of the LORD, in the majesty of the name of the LORD his God, and they will remain, for now he will be great to the ends of the earth.
↩Isa.7.14 — Therefore the Lord himself will give you a sign: Look, the young woman will conceive and bear a son, and she will call his name Immanuel.
↩Heb.12.22 — But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels,
↩Rev.14.1 — And I looked, and behold, the Lamb standing on Mount Zion, and with him one hundred forty-four thousand having his name and the name of his Father written on their foreheads.
↩Jas.1.18 — He chose to give us birth by the word of truth, so that we might be a kind of firstfruits of his creatures.
↩1Cor.3.6 — I planted, Apollos watered, but God gave the growth.
↩Luke.1.32 — He will be great and will be called Son of the Most High, and the Lord God will give to him the throne of his father David.
↩Ps.82.6 — I said, "You are gods, sons of the Most High, all of you;
↩John.1.14 — And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.
↩Exod.25.8 — And let them make me a sanctuary, and I will dwell among them.
↩Rev.5.5 — And one of the elders said to me, 'Do not weep. Behold, the Lion from the tribe of Judah, the Root of David, has conquered, so as to open the scroll and its seven seals.'
↩Hos.13.8 — I will meet them like a bereaved bear, and I will tear open the enclosure of their heart; and I will devour them there like a lioness — the wild beasts of the field will tear them apart.
↩John.12.20-John.12.23 — Now there were some Greeks among those who had gone up to worship at the feast. John.12.21 — These men came to Philip, who was from Bethsaida in Galilee, and asked him, "Sir, we wish to see Jesus." John.12.22 — Philip comes and tells Andrew; Andrew and Philip come and tell Jesus. John.12.23 — And Jesus answered them, saying, "The hour has come for the Son of Man to be glorified."
↩Isa.49.6 — And he said, "It is too light a thing for you to be my servant, to raise up the tribes of Jacob and to restore the preserved of Israel; I will also make you a light to the nations, that my salvation may reach to the end of the earth."
↩John.10.16 — And I have other sheep that are not of this fold; I must bring them also, and they will listen to my voice, so there will be one flock, one shepherd.
↩Eph.1.10 — as a plan for the fullness of time, to bring all things together in Christ—things in heaven and things on earth.
↩1Thess.4.17 — Then we who are alive, who are left behind, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.
↩Heb.12.1 — Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that so easily entangles us, and let us run with endurance the race set before us.
↩Ps.13.1;Ps.52.1 — To the choirmaster. A Psalm of David. Ps.52.1 — To the choirmaster. A Maskil of David.
↩Ps.73.3 — For I was envious of the arrogant, when I saw the prosperity of the wicked.
↩1Cor.3.16 — Do you not know that you are God's temple and that God's Spirit dwells in you?
↩1Pet.2.5 — and you yourselves, as living stones, are being built into a spiritual house, for a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.
↩1Cor.3.6 — I planted, Apollos watered, but God gave the growth.
↩Song.4.16 — Awake, O north wind, and come, O south wind! Blow upon my garden that its spices may flow out. Let my beloved come to his garden and eat its choice fruits.
↩Song.4.16 — Awake, O north wind, and come, O south wind! Blow upon my garden that its spices may flow out. Let my beloved come to his garden and eat its choice fruits.
↩Song.4.16 — Awake, O north wind, and come, O south wind! Blow upon my garden that its spices may flow out. Let my beloved come to his garden and eat its choice fruits.
↩Gen.22.9-Gen.22.10 — And they came to the place that God had told him about. There Abraham built the altar and arranged the wood. Then he bound his son Isaac and laid him on the altar, on top of the wood. Gen.22.10 — And Abraham stretched out his hand and took the knife to slaughter his son.
↩Gen.22.9-Gen.22.10 — And they came to the place that God had told him about. There Abraham built the altar and arranged the wood. Then he bound his son Isaac and laid him on the altar, on top of the wood. Gen.22.10 — And Abraham stretched out his hand and took the knife to slaughter his son.
↩Rev.1.8 — "I am the Alpha and the Omega," says the Lord God, "the one who is, and who was, and who is to come, the Almighty."

Notes

1 ↩The Latin has two relative clauses (qui…qui) both addressing God. Rendered as a single compound relative for natural English flow.
2 ↩Ascensum rendered as 'means of ascent' to capture the sense of the cloud as a vehicle or pathway of rising. Uiuentium uolatilium taken as 'living creatures that fly' (i.e., birds).
3 ↩materia rendered as 'substance' in the sense of raw material or constituent matter, not in the philosophical/technical sense.
4 ↩ligaturam propriae voluntatis: 'the binding of self-will' — the phrase evokes the monastic discipline of renouncing one's own will; ligatura suggests a binding or restraint, not merely a decision.
5 ↩cavernam innocentiae: 'the opening/cavern of innocence' — a dense mystical image; caverna may suggest a hollow or aperture through which light enters, here metaphorically the purity of heart that permits contemplative vision of God (the sun).
6 ↩pulcher flos: 'beautiful flower' — likely an allusion to the Song of Songs (e.g., 'flos campi,' 'lilium convallium') applied to Christ's virginal birth or incarnation.
7 ↩Direct quotation of Isaiah 66:2 (Vulgate). The triple conjunction 'humilem et mansuetum et trementem' is preserved to reflect the rhetorical weight of the source.
8 ↩The simile 'uelut uolatilia' (like birds/flying creatures) contrasts those who possess spiritual wings with those who do not — the wingless fall.
9 ↩'Multitudo maris' (multitude of the sea) is a Hildegardian image likely evoking the vast concourse of peoples drawn to the spiritual life; cf. neighboring context on innumerable crowds (s5.s1).
10 ↩Vnde rendered 'So then' to capture the inferential force; it can also carry a spatial sense ('from where'), but the context favors an exhortative transition.
11 ↩lasciviam puerilium morum rendered 'childish wantonness of manner' — the phrase connotes an immature, playful recklessness rather than outright sensuality; the contrast with self-restraint from grave sin is deliberately paradoxical.
12 ↩nigredine amari fumi — 'blackness of bitter smoke'; the image evokes a murky, choking spiritual state, likely alluding to the obscuring effect of habitual sin.
13 ↩proprietatem mentis suę amari — segmentation and sense uncertain; rendered 'the ownership of their own mind,' suggesting a self-possessive, willful attachment to one's own way of thinking that produces bitterness.
14 ↩facultates diligunt — 'they love their abilities'; the contrast is between valuing one's own talents and embracing a spiritual discipline.
15 ↩The exclamatory 'Quamdiu' echoes prophetic laments (cf. Ps 12:2 LXX 'Quamdiu Domine'); final resolution deferred.
16 ↩Aquilo (north wind) is used allegorically here for contentious persons; the metaphor is preserved from the source.
17 ↩Fumus aromatum (smoke of spices) is an allegory for the fragrance of devotion or prayer rising from the heart; cf. the Song of Songs imagery echoed in the preceding section (Surge aquilo et ueni auster... perfla hortum meum et fluent aromata illius).
18 ↩Alpha and Omega: symbolic reference to Christ as beginning and end (cf. Rev 1:8; 21:6; 22:13). The Latin uses the Greek letter name alfa and the Greek letter o (omega) with Latin prepositions.
19 ↩appareatis (subjunctive) depends on ut in the previous sentence; studete is imperative. The two clauses together form a single exhortation: strive so that you may appear (in the Alpha and Omega).
20 ↩sensualitas peccatorum: the darkened, shadowed state of being under the power of sinful desire. obumbrati estis (perfect passive) conveys a completed condition — you have been overshadowed/darkened.
21 ↩pulcrę formę uirtutum: the beautiful forms/shapes of the virtues. The abbreviated Latin forms (pulcrę, formę) are expanded to pulchrae formae. surrexeritis is rendered as future perfect ('you will have risen') simplified to 'you rise' for natural English; temporal cum supports this reading.
22 ↩quapropter: 'for which reason / therefore' — draws the conclusion from the preceding exhortation. protegat is jussive/optative subjunctive, rendered as a prayerful wish: 'may…protect.'

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