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Chapter 15MedVC.1.15

Quid Dominus fecit a duodecimo anno usque ad trigesimum

The Hidden Years at Nazareth

Christ returns to Nazareth and lives in hidden obedience, doing nothing outwardly remarkable, yet accomplishing great things through apparent inactivity.

The Lord Jesus, then, having returned from the temple and Jerusalem with his parents to the city of Nazareth, was subject to them and lived there with them, from that time until the beginning of his thirtieth year. Nor is it found in the Scriptures that during all that time he did anything that seems very wonderful. What, then, should we wonder at, and what should we imagine he did? Did the Lord Jesus stand idle for so long a time, doing nothing worthy of narration and writing? For if he had done something, why would it not have been written, just as his other deeds were? It seems altogether astonishing. But pay close attention here, because you will clearly be able to see that by doing nothing, he did great things. For nothing about his deeds is free from mystery.

The Teacher Who Chose to Appear Foolish

Christ withdrew from public life, prayed in the synagogue, helped his parents, and passed among men as though unseen, modeling hidden virtue.

But just as he worked virtuously, so he was virtuously silent, at rest, and withdrew into himself. The highest Teacher, then, when he was at some point about to teach the virtues and the way of life, chose from his youth to do virtuous works — but in a wondrous and hidden manner, and in a fashion unheard of in past times: by making himself, in the sight of men, appear useless, abject, and foolish, so that he might be thought of devoutly and without any rash assertion.12 Still, I affirm nothing in this meditation that isn't supported by the authority of sacred Scripture or of the holy doctors, just as I told you at the beginning.34 So he withdrew from the company and conversation of men. He went to the synagogue — that is, the church. He spent much time there in prayer, taking the lowliest place. He returned home, stayed with his mother, and sometimes helped his foster father.5 He passed among men going and returning, as though he didn't see them.

Mocked and Despised by His Neighbors

The people of Nazareth were astonished and contemptuous, mocking Jesus as useless and ignorant, fulfilling the prophetic word 'I am a worm and not a man.'

Everyone was amazed, seeing so handsome a young man doing nothing that seemed worthy of praise. For they were expecting him to do great things, and works worthy of an upright man. For when he was a boy, he was advancing in age and wisdom before God and men; but growing and reaching from the twelfth year all the way to the thirtieth and beyond, he did no works showing any outward appearance of uprightness or manly strength. They were deeply astonished and mocked him, saying, "This man is useless, he's an ignorant fool, a nobody, a stupid and senseless man." He doesn't even learn his letters; and among the nations he's become a proverb — that he was great and wicked. And he held to this way of living so tenaciously and kept it up, so that among everyone he was commonly regarded as worthless and despised. This was well spoken beforehand through the Prophet in his person: "I am a worm and not a man," etc.✦ So you see what he was doing by doing nothing: he rendered himself worthless and despised, as I've said, to everyone.

The Supreme Difficulty of True Self-Conquest

The reader is challenged to see Christ's self-abasement as the highest achievement—greater than conquering cities—and to recognize that without genuine self-humiliation, all spiritual work is nothing.

But does this seem like a small thing to you? He certainly had no need of it — but I do. Surely I consider nothing greater in our works, nor do I know anything more difficult. It seems to me I have reached the highest level — the one who reaches it so conquers and masters himself, from the heart, and with a mind that is genuine, not feigned. With his own proud and lofty spirit, he does not wish to be thought anything of, but to be despised as something rejected and worthless. This is a greater thing than conquering cities, according to the saying of Solomon: 'Better is the patient person than the mighty warrior; one who rules his own spirit than one who takes a city.'✦ — the conqueror of cities.✦ So until you reach this level, consider that you have done nothing.

Humility as the Foundation of All Virtue

Without the degree of abjection, all our works remain in vanity; Christ's hidden life was not useless but the upright foundation of all virtues, and pride is abominable before his example.

For although in truth we are all useless, even when we have done all things well, according to the word of the Lord—as long as we have not reached this depth of abjection, we are still not in truth, but we stand and walk in vanity.✦ The Apostle makes this clear as well, saying: 'Whoever thinks he is something, when he is nothing, deceives himself.'✦ If, then, you ask why the Lord Jesus was doing this— I answer you: not because he needed to, but in order to instruct us. So if we do not learn, we are without excuse. It is altogether abominable if the little worm lifts itself up—a worm destined to become food for worms—when the Lord of majesty humbled himself and cast himself down in this way. But if it seems absurd to anyone that he stood in this way 'uselessly,' and that the Evangelists omitted many things—and let him say what he likes—it can be answered that it was not useless to offer and set forth an example of such great virtue; on the contrary, it was most useful, and the upright and stable foundation of all the virtues. But from his words in the Gospel of John we have this: 'When the Paraclete comes, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will bear witness about me; and you also will bear witness, who from the beginning—'✦

The Sword of Humility

The evangelists' silence about Christ's early life is explained by his timing and hiddenness; his humility is a sword girded against the proud adversary, more fitting than any display of power.

When you are, that is, preachers — and Peter, in the election of the holy apostle Matthew, says: "It is necessary that among these men…" etc., through whom the Lord Jesus entered among us, beginning from the baptism of John, etc.✦ Now, he was beginning, as it were, at about thirty years of age; but John himself would not have been his forerunner if the Lord Jesus had begun to preach before him. Likewise, if he had begun earlier, how would he not have been known for so many years by his neighbors, who used to say: "Is this not the carpenter's son?"✦ When, after a short time, he would be called "Son of David" even by his companions? If, then, he had begun sooner, or had done some notable things, they would have been written down — or at least some of them — and not all the evangelists would have kept silent about it completely. What I'm saying here, Bernard himself seems to think as well — as you'll see in the next treatise, in the last authority cited there. However the truth stands, I think it's a very pious thing to meditate on in this way. By doing this, therefore, the Lord Jesus was forging the sword of humility — just as had been spoken through the prophet: "Gird your sword upon your thigh, O most mighty one."✦ For no sword was more fitting than the sword of humility for slaying a proud adversary.

He Emptied Himself: From Hidden Life to Passion

Christ never used the sword of his own majesty; from his hidden years through his passion he remained so deeply rooted in humility that even after working miracles he was still despised as a carpenter's son.

For we never read that he used the sword of his own greatness; quite the opposite — at the very time he would have needed it most, namely the time of his passion. The same prophet lamented to God the Father on behalf of the Son, saying: "You turned away the help of his sword, and you did not come to his aid in battle."✦ So you can see how the Lord Jesus chose to act before he taught — since he was about to say, "Learn from me, for I am meek and humble of heart."✦6 He wanted this above all: to act first, and not pretensely — but he acted from the heart, just as he was truly and from the heart humble and meek. No pretense could take hold in him. Instead, he grounded and rooted himself so deeply in humility, in lowliness, in self-abasement, that he emptied himself in the sight of everyone — so much so that even after he began to preach, to speak of the highest and divine things, and even to work true miracles and magnificent deeds, people did not take him seriously. They despised and mocked him, saying, "Who is this? Isn't this the carpenter's son?"✦7 and other similar words of mockery and contempt. The word of the Apostle is therefore confirmed in this sense: "He emptied himself, taking the form of a servant" — and not just any servant through the incarnation, but a worthless servant through a humble and abject way of life.✦89 See.

Humility Shining Through Death and Beyond

Christ's humility shone in washing the disciples' feet, enduring the cross, calling his disciples brothers after the resurrection, and continuing to humble himself even after the ascension.

[The text at this point is uncertain and may be a scribal abbreviation or corruption.] Do you want to see how powerfully he bound this sword to himself? Look at each of his actions — in all of them, humility always shines through. You've seen it in the acts recounted above; call them well to mind. We have in what follows — and in many instances — that he kept his devotion to him increased even unto death, and also after death, and even after the ascension. Didn't he, at the last, wash the feet of his disciples?✦ Wasn't he humbled beyond anything that could be spoken of, by enduring the cross-beam of the cross?✦ And after the resurrection, now glorified, didn't he call his disciples his brothers?✦

The Root of All Sin and the Foundation of Salvation

Christ loved humility above all because pride is the root of sin and humility the foundation of salvation; without it, no spiritual building stands.

"Go," he says to Mary Magdalene —✦ "and say to my brothers: I am ascending to my Father, and so forth."✦ Did he not also, after the Ascension, speak humbly to Paul, as if to his own equal — "Saul, Saul, why do you persecute me?"✦ And even there he did not call himself God, but simply "him." Will he not also, standing in the seat of his majesty, speak on the day of judgment: "As long as you did it to one of these least brothers of mine, you did it to me"?✦ Not without reason did he so greatly love this virtue — he humbled himself.10 For he knew that just as pride is the root of all sin, so humility is the foundation of all that is good and of our salvation.11 Without this foundation, the building is raised in vain.

The Path of Humiliation Leads to Humility

No virtue without humility; Christ showed that humility is gained through self-abasement and humble works, and Bernard teaches that humiliation is the road to humility as patience is the road to peace.

Beloved of Christ. So don't place your confidence in virginity, or in poverty, or in any other virtue or good work, if it lacks humility. Here, then, he fashioned humility itself — that is, he showed how it can be gained: through self-abasement and through casting yourself down in your own sight and in the sight of others, and through the continuous practice of humble works. Go, then — you do the same, if you want to attain humility. For humiliation must come first — that is, the abasement of self and the practice of lowly and humble works. On this point Bernard speaks as follows: "Humility — the path to which is surely through humiliation — is the foundation of the entire spiritual structure." Since humiliation is the road to humility, just as patience is the road to peace, just as reading is the road to knowledge. If you desire the virtue of humility, don't shrink from the path of humiliation.

Humbled Before Exalted: The Logic of Grace

Whoever would rise must first be grounded in humility; the heart is humbled before exaltation as it is exalted before a fall, and God gives grace to the humble while resisting the proud.

For if you cannot be humbled, you cannot advance toward humility. The same author says: 'Anyone striving toward higher things must have a humble sense of self, lest by lifting himself above himself he fall from his true standing — unless he has been firmly grounded in himself through genuine humility.'✦12 And since the greatest things are least of all obtained except through the merit of humility, therefore the one who is to be carried up [to higher things must first be grounded in humility].13 87, v.14 11.15 — 'The same.'16 , in 34, v.17 1.18

Accepting Humiliation from God and from Others

Rebuke humbles us and humility earns merit; when we see ourselves humbled it is a sign of grace approaching, and we must accept humiliation whether it comes directly from God or through another person.

Suppl. only. provebeudus. It is: by rebuke one is humbled, by humility one earns merit. So when you see yourself being humbled, take that as a sure sign for good: it is clear evidence that grace is drawing near. For just as the heart is exalted before a fall, so also it is humbled before exaltation.✦ Indeed, you read both — that God resists the proud and gives grace to the humble.✦ And a few words later: But it is too little, when God humbles us through himself, if we accept it willingly — unless we also understand the same when he does this through another.

David's Example: Enduring Reproach with a Clear Conscience

David, a man after God's own heart, endured cursing from a servant without anger, perceiving grace at work, and spoke with a clear conscience; let us return to contemplating Christ our mirror.

So take this wonderful lesson from the matter at hand, drawn from holy David. At one point a curse was spoken against him even by a servant, but he did not feel the wrong as something piled up, because he had already perceived the grace at work. "What is there between me and you, you sons of Zeruiah?" he said.✦ O truly a man after God's own heart! He believed he should rather be handed over to one who would avenge him than grow angry at one who reproached him.✦ And so he spoke with a clear conscience: "If I have repaid those who paid me back evil," etc.✦ And regarding this virtue — [the text breaks off]. Let the present examples suffice. And let us return to contemplating the deeds and life of the Lord Jesus — our mirror — since that is our principal purpose.

Beholding the Holy Household in Poverty

The reader is invited to contemplate the holy family's exalted poverty—Joseph laboring at his craft, Mary working with needle and distaff, and Jesus sleeping humbly on the ground night after night.

So present yourself to everyone, as I've told you many times before. And think about that blessed family, small beyond all others, yet living a poverty most exalted and a life most humble. Blessed Joseph, the old man, earned from his woodworking craft whatever he could. The Lady, however, worked with needle and distaff for pay, and turned to prayer in their sleeping places; for they had no large house, but a small one. Meditate also on their sleeping quarters — namely, one room for their dwelling — and behold the Lord Jesus on the ground, composing himself to rest late in the evening after prayer, night after night through so long a time, so humbly, so meanly, as any other poor person from among the people. In this same way, you too should keep your eyes fixed on him in that state, late every evening, persevering through it all. O hidden God! Why did you afflict that most innocent body in this way?

The Immense Love Behind Christ's Long Poverty

Christ's long years of poverty, harshness, and labor were driven by immense love for the lost sheep; he who supplies all things chose the greatest want for himself, teaching humility and bodily affliction by word and example.

Indeed, a single night's journeying ought to have sufficed for the redemption of the whole world. Immense love compelled this; you burned with zeal for the lost sheep, to be carried back on your shoulders to the heavenly pastures.✦✦ You, King of kings and eternal God, who relieve the want of all and supply all things to everyone abundantly, as each one's condition requires — for yourselves you reserved such great poverty, lowliness, and harshness in keeping watch, in sleeping, in abstaining, in eating, and in all your other actions, throughout so long a span of time.✦✦ Where, then, are those who seek the body's ease, who seek out fancy ornaments and all sorts of finery? We did not learn in the school of this teacher, who — we would want such things. But are we perhaps wiser than he is? He himself taught us by word and by example: humility, poverty, bodily affliction, and labor. Let us follow, then, the supreme teacher, who neither wishes to deceive nor —

The Daily Life of the Holy Family

Mary served without a servant, Jesus faithfully helped her in every household task, and the three ate simple meals together conversing in wisdom, then pressed on to spiritual exercises and study.

She was also doing other household duties — things that can easily be overlooked — and, as you know better from the teaching of the Apostle, there are many such things: she was preparing food for the bridegroom and for her son, and she was attending to other practical needs.✦ For she didn't have a servant. Consider, then, how she had to labor with her own hands — and consider also the Lord Jesus, because he himself was faithfully helping her, laboring alongside her in whatever he could. For he came, as he himself said, to serve and not to be served.✦ Didn't he help her, then, in setting the table, arranging the rooms, and fitting out the more private chambers of the house? Look, then, at him performing the lowliest services throughout the house — and look also at his Lady Mother. Notice, too, how the three of them eat together at one table each day — not lavish or elaborate meals, but simple and sober ones — and how afterward they converse: not empty or idle words, but speech filled with wisdom and the Holy Spirit; and they are refreshed in mind no less than in body. But after some recreation — food and clothing being what we need — let us be content with these, enough for genuine necessity, not excess; and let us also devote ourselves to other exercises of virtue and to spiritual study, continually, without ceasing, and most vigilantly pressing on.✦

Read the original Latin

Reversus ergo ' Dominus Jesus a templo, et Hierusalem, cum parenlibus suis in civitatem Nazareth, crat subditus iUis, et habitavit ibidem cum eis, ab inde usque principium tricesimi anni. iNec in Scripturis reperitur, quod in toto isto tempore aliquid fecerit: quod mirabile videtur valde. Quid ergo mirabimur, et imaginabimur ipsum fecisse? Stetitne Dominus Jesus otiosus tanto tempore, ut nihil faceret dignum recitatione et scriptura? Si enim fecisset,cur non fuisset scriptum, sicut rehqua facta sua? Omnino stupor videtur. Sed attende hic bene, quia patenter videre poteris, quod nihil faciendo fecit magnifica. Mihil enim de factis ejus a mysterio vacat.

Sed sicut virtuose operabatur, sic virtuose tacebat, quiescebat, et se subtrahebat. Magister ergo summus ahquando docturus virtutes et viam vitae, a sua juventute opera facere virtuosa, sed modo mirabili, et incognito, ac retroactis temporibus inaudito: se videlicet reddendo in conspectu hominum inutilem, et abjectum, et insipientem, ut devote et sine omni temeraria assertione cogitari potest. Nulla tamen in hac meditatione tibi afiirmo, quae per auctoritatem sacrae Scripturae, vel doctorum sacrorum non probantur, ut etiam in principio tibi dixi. Subtrahebat ergo se a consortio et conversatione hominum. Ibat ad synagogam, id est ecclesiam. Stabat multum ibi in oratione, in loco viliori se ponens. Redibat domum: stabat cum matre, et aliquando suum nutritium adjuvabat. Pertransibat eundo et redeundo inter homines, ac si non viderit homines.

Mirabantur cuncti, cernentes juvenem tam speciosum nihil facere, quod apparebat laude dignum. Expectabant enim quod magnifica faceret, et opera probi viri. Cum enim puer eraii^, proficiebat cetate et sapientia coram Deo et hominibus: sed crescens et perveniens ai duodecimo anno usque ad trigesimum et ultra, nuUa opera faciebat praetendentia speciem ahquam probitatis et virilitatis. Stupebant vehementer, et deridebant eura, dicentes: Iste est quidam inutilis, ipse est idiota, ct homo de nihilo, et stultus et insipiens. Nec etiam litteras discit; et inter gentes in proverbium venit, quod erat grandis el cattivus. Et hunc vivendi morem sic tenaciter tenebat, et continuabat, quod apud omnes communiter erat vilis, et abjectus reputabatur. Quod bene ante per Prophetam dictum fuit in persona ejus ^: Ego sum vermis, et non homo, etc. Vides ergo quid faciebat nihil faciendo: reddebat se vilem et abjectum, ut dixi, omnibus.

Sed an hoc tibi parum videtur? Ipse quidem non indigebat, sed ego. Certe in operibus nos- in operi tris nullum majus reputo, nec difTicihus co- •'"s^"gnosco. Ad altissimum gradum mihi pervenisse quid ma vidctur, qui ad hoc pervenit, ut ex corde, et J^^^f, animo vero, non ficto, ita se vincit ac domina- i'"". tur animo suo, ac superbo superciho carnis suae, quod nolit aliquid reputari, sed sperni ut abjectus et vilis. Majus est hoc, quam vincere urbes, juxta sententiam Salomouis, dicentis*: Melior est patiens viro forti; qui dominatur animo suo, e. Tpugnatore urbium. Usque ergo quod pervenias ad hunc gradum, nihil tibi videaris fecisse.

Nam cum in veritate omnes simus inutiles, etiam cum omnia bene fecerimus, juxta verbum Domini ^; quousque in hoc abjectionis gradu non sumus, adhuc in veritate non sumus, sed in vanitate consistimus et ambulamus. Quod etiam Apostolus manifeste ostendit, dicens*: Qui se existimat aliquid esse, cum nihil sit, ipse se seducit. Si ergo quaeras, quare Dominus Jesus hoc faciebat? respondeo tibi, non quia indigeret, sed ut nos instrueret. Unde si non discimus, inexcusabiles sumus. Abominabile prorsus est, si se erigit vermiculus, et vermium esca futurus, ubi sic se humilians abjecit Dominus majestatis. Si autem absurdum ahcui videatur, quod sic inutihter staret^ et quod Evangelistae multa omiserunt, et similia dicat; responderi potest, quod non erat inutile tantae virtutis exemplum praebere et facere, imo erat utihssimum, et omnium virtutum rectum ac stabile fundamentum. Sed ex verbis ipsius in Evangelio Joannis sic habemus "^: Cum venerit Paraclitus, quem ego mittam vobis a Patre spiritum veritatis, qui a Patre procedit, ille testimonium perhibebit de me; et vos testimonium perhibebitis, qui ab initio mecaptivus.

cum estis, scilicet prsedicatores, Et Petrus in electione sancti Matthaei apostoli dicit^: Oportet ex his viris, etc, quo intravit inter nos Dominus Jesus, incipiens a baptismate Jaannis, etc. Tunc aulem ^ erat indpiens quasi annorum triginta; sed nec ipse Joannes ejus praecursor fuisset, si Dominus Jesus prius eo prsedicare ccepisset. Item, si prius incoepisset, quomodo non fuisset notus in tot annis a vicinis, qui dicebant ^: Nonne hic est fabri filius? cum postea in parvo tempore fllius David * vocaretur etiam a sociis? Si ergo citius incoepisset, vel aliqua notabilia fecisset, scripta essent, vel saltem aliqua ex eis, nec sic ex toto omnes evangelistae tacuissent. Hoc autem quod dico, videtur ipse Bernardus sentire, ut habebis in proximo tractatu, in ultima auctoritate ^ Quocumque 'se habeat veritas, ego sic meditari pium valde puto. Fabricabat ergo Dominus Jesus, sic faciendo, gladium humilitatis, ut per Prophetam fueratdictum ei *: Accingere gladio tuo super femur tuum, potentissime. Nullo quippe decentius gladio, quam humilitatis, decebat superbum adversarium jugulare.

Nam gladio suae magnitudinis non legimus quod fuerit usus; sed potius contrarium pro illo tempore, quo maxime indiguisset, scilicet tempore passionis. Idem propheta conquestus est ad Deum Patrem pro Filio, dicens '^: Avertisti adjutorium gladii ejus, et non es auxiliatus ei in bello. Habes ergo quo modo Dominus Jesus* prius facere quam docere; dicturus enim erat: Discite a me, quiamitissum et humilis corde. ® Hoc ergo primo facere voluit, et non ficte; sed ex corde faciebat, sicut vere et ex corde humilis erat et mitis. Non poterat in eum cadere simulatio; sed potius in tantum fundavit et profundavit se in humilitate, et vilitate, et abjectione, et sic etiam se in conspectu omnium annihilavit, quod etiam postquam praedicare inccepit, et loqui altissima et divina, et etiam vere miracula et magnifica opera, non reputabant eum, sed vilipendebantet deridebant, dicentes "*: Quis est hic^ Nonne hic est fabri filius? et alia similia derisoria et despectiva. Verificatum ergo est, secundum hunc intellectum, verbum Apostoli dicenlis't lExinanivit seipsum formam servi accipiens, et non solum cujusque servi per incarnationem, sed inutilis servi per humilem et abjectam conversationem. Vid.

iuf. , Vis ergo videre, quod potentissime hunc gla- Hnmiiidium sibi accinxerit? Considera singulos actus; ^ifris^; semper in eis relucet humilitas. Vidisti in supe- actibus rioribus; reducas bene in memoriam. Habe- ^^^^^^ mus in sequentibus, etiam in multis, quod augmentatam usque ad mortem fidem ei servavit, et etiam post mortem, nec non etiam post ascensionem. Nonne in fine lavit pedes discipulorum? Nonne humiliatus est, ultra quam dici posset, crucis patibulum sustinendo? Nonne post resurrectiouem glorificatus, vocavit discipulos suos fratres?

Vade, dicit Magdalena? *^ et dic fratribus meis: Ascendo ad Patrem meum, etc. Nonne etiam post ascensionem locutus est Paulo humiliter, quasi ad comparem suum '^: Saule, Saule, quid me persequeris? Nec ibi nominavit se Deum, sed ipsum. Nonne et in sede majestatis suae consistens, dicturus est in die judicii ^*: Quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis? Non sine causa virtutem hanc tantum ama- Humiiivit. Sciebat enim, sicut omnis peccati superbia, ^^ '^" sic fundamentum omnis boni et salutis humili- re a tas. Sine hoc fundamento frustra fit aedificium.

chnsto amata. Unde nec de virginitate, nec de paupertate, nec de aliqua virtute, vel opere, sine humilitate confidas. Hic ergo ipsam fabricavit, id est, ostendit qualiter possit acquiri, scilicet per vilificationem et per abjectionem sui ipsius in suo et aliorum conspectu, et per continuum exer- • citium humilium operum. Yade ergo *^, et tu fac similiier, si humilitatem vis adipisci. Oportet enim quod praecedat humiliatio, id est, sui vilificatio, et exercitium vilium operum et humilium. De quo sic ait Bernardus '®: " Humilitas, ad quam utique ducit humiliatio, totius est spiritualis fabricae fundamentum. Siquidem humiliatio via est ad humilitatem, sicut patienlia ad pacem, sicut lectio ad scientiam. Si virtutem appetis humilitatis, viam non refugias humiliationis.

Nam si non poteris humiliari, non poteris ad humilitatem provehi. " Idem ": " Oportet humiliter senlire de se nitentem ad altiora; ne dum supra se extollitur, cadat a se, nisi in se firmiter per veram humilitatem fuerit solidatus. Et quia nisi humilitatis merito maxima minime obtinentur,propterea qui subvehendus epist. Lxxxvii, u. 11. — " Id. , in XXXIV, u. 1.

Suppl. modo. provebeudus. est, correptione humiliatur, humilitate meretur. Tu ergo cum te humiliari videris, habeto signum illud in bonum: omnino argumentum est gratiae appropinquantis. Nam sicut ' ante ruinam exaJtatur cor, ita et ante exaltalionem humihatur. Sane utrumque legis, Deum sciUcet et * superbis resistere, et humilibusdare gratiain. y> Et post pauca ': " At parum est, cum per seippum nos humiliat Deus, si tunc libenter accipimus, nisi quando et per alium hoc facit, sapiamus similiter.

Quamobrem accipe hujus rei mirabile;documentum de sancto David. Aliquando maledictum est ei etiam a servo;at ille nec cumulatam injuriam sensit, quia praesensit gratiam. Quid mihi, ait *, et vobis, filii Sarvioe? 0 vere hominem secundum cor Dei, qui se ulciscenti potius, quam exprobranti succensendum vel irascendum putavit. Unde et secura conscientia loquebatur ": Si reddidi retribuentibus, " etc. Et de hac virtute hsBC ad. praesens sulficiant. Et redeamus ad intuendos actus et vitam Domini Jesu speculi nostri, sicut est principale nostrum propositum.

Igitur te omnibus praesentem exhibeas, ut saepius tibi dixi. Et considera illam super omnes ahas benedictam familiam parvam; sed valde excelsam paupertatem, et humilem vitam ducentem. Felix Joseph senex quaerebat, quod poterat, de arte lignaminis. Domina vero acu et colu pretio laboraad orationem se convertunt in cubilibus suis: non enim erat eis domus ampla, sed parva. Meditare etiam circa cubicula, scilicet unum pro quohbot eorura,et intuere Dominum Jesum super humum in sero post orationem se componere per singulas nocles tam longissimi temporis, sic humililer, sic viliter, ut quicumque alius pauperculus de populo. Sic etiam perseveranter quolibet sero in hoc statu deberes eum aspicere. 0 Deus abscondite! quare sic affligebatis corpus istud innoceutissimum?

unius quippe noctis peregrinatio sufficere debebat, ad totius mundi redemptionem. Amor ad hoc compellebat immensus; vehementer zelabatis pro ove perdita, vestris humeris ad ccelestia pascua reportanda. Vos Rex Regum et Deus aeterne, qui omnium penuriam sublevatis, omnia subministratis omnibus abundanter, prout exigit cujusque conditio, vobis tantam paupertatem, vilitatem et asperitatem vigilando, dormiendo, abstinendo, comedendo, et aliis vestris omnibus actibus per tam longa temporis spatia reservastis. Ubi ergo sunt quaerentes otia corporis, quaerentes curiosa ornamenta et varia? Non didicimus in schola hujus magistri, qui taliavolumus. Sed etnumquid sapientiores eo sumus? Ipse nos docuit verbo et exemplo humilitatem, paupertatem, afftictionem corporis, et laborem. Sequamur ergo summum magistrum, qui nec fallere vult, nec bat.

Faciebat et alia domus obsequia, quae falli potest, Et habentes, juxta doctrinam Aposmulta sunt, ut melius nosti: parabat victum sponso et fiho, et alia expedientiafaciebat. non enim habebat servientem. Compatere ergosibi, quam sic suis manibus laborare oportet: compatere etiam Domino Jesu, quia ipse eam adjuvabat, fideliter laborabat in his quae poterat. Venit enim, ut ipse ait ^ ministrare, et non ministrari. Nonne ergo in ponenda mensula, cubihbus aptandis, et aUis secretioribus domus eam adjuvabat? Intuere ergo eum bene humiha obsequia per domum facientem; nihilominus etiam Dominam intuere. Conspice etiam, quahter ipsi tres simul comedunt ad unam mensulam per singulos dies, non lautas et exquisitas, sed pauperes et sobrias coenas sumentes, et qualiter postea colloquuntur, non inania et otiosa verba, sed plena sapientia et Spiritu sancto; nec minus mente reficiuntur quam corpore. Sed quahter postaliqualemrecreationem, toli "^, victum et vestitum, his contenti simus, ad congruentem necessitatem, non superabundantiam; aliis etiam virtutum exercitiis, et spirituali studio, continue, indesinenter, et vigilantissime insistentes, etc

Scripture echoes

  1. ↩Ps.22.6 — To you they cried out and were saved; in you they trusted and were not put to shame.
  2. ↩Prov.16.32 — Better a patient person than a warrior, one who controls their spirit than one who captures a city.
  3. ↩Prov.16.32 — Better a patient person than a warrior, one who controls their spirit than one who captures a city.
  4. ↩Luke.17.10 — So also you, when you have done all that was commanded you, say, 'We are unworthy servants; we have only done what we were obligated to do.'
  5. ↩Gal.6.3 — For if anyone thinks he is something when he is nothing, he deceives himself.
  6. ↩John.15.26-John.15.27 — When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who proceeds from the Father—he will testify about me. John.15.27 — And you also bear witness, because you have been with me from the beginning.
  7. ↩Acts.1.21-Acts.1.22 — Therefore, from the men who have accompanied us during all the time that the Lord Jesus went in and out among us Acts.1.22 — beginning from the baptism of John until the day he was taken up from us, one of these must become a witness with us of his resurrection.
  8. ↩Matt.13.55 — Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas?
  9. ↩Ps.45.3;Ps.45.4 — You are more beautiful than the sons of men; grace is poured out upon your lips; therefore God has blessed you forever. Ps.45.4 — Gird your sword on your thigh, O mighty one, in your glory and majesty.
  10. ↩Ps.39.10;Ps.41.9 — I am silent; I will not open my mouth, for you have done this. Ps.41.9 — A word of worthlessness is poured out on him, and having risen, he will not rise again.
  11. ↩Matt.11.29 — Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.
  12. ↩Matt.13.55 — Is not this the carpenter's son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas?
  13. ↩Phil.2.7 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being.
  14. ↩John.13.1-John.13.17 — Now before the feast of the Passover, Jesus knew that his hour had come to depart from this world to the Father. Having loved his own who were in the world, he loved them to the end. John.13.2 — And during supper, the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him. John.13.3 — Jesus knew that the Father had given all things into his hands, and that he had come from God and was going to God. John.13.4 — So he rose from supper, laid aside his outer garments, and taking a towel, tied it around himself. John.13.5 — Then he poured water into a basin and began to wash the disciples' feet, wiping them with the towel tied around him. John.13.6 — So he comes to Simon Peter. He says to him, 'Lord, are you going to wash my feet?' John.13.7 — Jesus answered him, "What I am doing you do not understand now, but afterward you will understand." John.13.8 — Peter said to him, 'You will never wash my feet!' Jesus answered him, 'If I do not wash you, you have no share with me.' John.13.9 — Simon Peter said to him, 'Lord, not only my feet, but also my hands and my head!' John.13.10 — Jesus said to him, 'The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not all of you.' John.13.11 — For he knew the one who was betraying him; therefore he said, 'Not all of you are clean.' John.13.12 — So when he had washed their feet, taken up his garments, and reclined again, he said to them, 'Do you understand what I have done for you?' John.13.13 — You call me 'Teacher' and 'Lord,' and you are right, for that is what I am. John.13.14 — If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. John.13.15 — For I have given you an example, that just as I have done to you, you also should do. John.13.16 — Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. John.13.17 — If you know these things, you are blessed if you do them.
  15. ↩Phil.2.8 — And he humbled himself, becoming obedient to the point of death, even death on a cross.
  16. ↩John.20.17 — Jesus said to her, "Do not hold on to me, for I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, and my God and your God.'"
  17. ↩John.20.17 — Jesus said to her, "Do not hold on to me, for I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, and my God and your God.'"
  18. ↩John.20.17 — Jesus said to her, "Do not hold on to me, for I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, and my God and your God.'"
  19. ↩Acts.9.4 — He fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting me?"
  20. ↩Matt.25.40 — And the King will answer them, 'Truly I tell you, as you did it to one of the least of these my brothers, you did it to me.'
  21. ↩Prov.16.18 — Before destruction comes pride, and before a fall, a haughty spirit.
  22. ↩Prov.16.18 — Before destruction comes pride, and before a fall, a haughty spirit.
  23. ↩Jas.4.6;1Pet.5.5 — But he gives greater grace. Therefore it says, 'God opposes the proud but gives grace to the humble.' 1Pet.5.5 — Likewise, younger people, submit to the elders. And all of you clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.
  24. ↩2Sam.16.10 — But the king said, "What have I to do with you, sons of Zeruiah? Let him curse, for the LORD has told him, 'Curse David.' Who then shall say, 'Why have you done this?'"
  25. ↩1Sam.13.14 — But now your kingdom will not endure; the LORD has sought out a man after his own heart, and the LORD has appointed him ruler over his people, because you have not kept what the LORD commanded you.
  26. ↩Ps.7.5 — if I have repaid my ally with evil, or plundered my enemy without cause," POETIC-DAILY: "if I paid back a friend with harm, if I robbed an enemy who had done me no wrong," MESSAGE-DAILY: "if I've done wrong to someone at peace with me, if I've ripped off an enemy who didn't deserve it," This verse should carry the missing conditional claims, not the curse that belongs in v.6.
  27. ↩Luke.15.4-Luke.15.7 — Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the lost one until he finds it? Luke.15.5 — And when he finds it, he lays it on his shoulders, rejoicing. Luke.15.6 — And when he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep that was lost.' Luke.15.7 — I tell you, there will be joy in heaven over one sinner who repents more than over ninety-nine righteous persons who have no need of repentance.
  28. ↩John.10.11-John.10.18 — I am the good shepherd. The good shepherd lays down his life for the sheep. John.10.12 — The hired hand, who is not the shepherd—the sheep are not his own—sees the wolf coming and leaves the sheep and flees. And the wolf snatches them and scatters them. John.10.13 — The hired hand flees because he is a hired hand and does not care about the sheep. John.10.14 — I am the good shepherd, and I know my own, and my own know me. John.10.15 — Just as the Father knows me, I also know the Father, and I lay down my life for the sheep. 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. John.10.17 — This is why the Father loves me: because I lay down my life in order to take it up again. John.10.18 — No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This commandment I received from my Father.
  29. ↩1Tim.6.15 — which he will display in his own time—the blessed and only Sovereign, the King of those who reign and Lord of those who rule.
  30. ↩Phil.4.19 — And my God will supply every need of yours according to his riches in glory in Christ Jesus.
  31. ↩1Cor.10.31;Col.3.17 — So, whether you eat or drink, or whatever you do, do all to the glory of God. Col.3.17 — And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.
  32. ↩Mark.10.45;Matt.20.28 — For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. Matt.20.28 — Just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.
  33. ↩1Tim.6.8 — But if we have food and clothing, with these we will be content.

Notes

  1. 1 ↩ahquando: normalized form uncertain (possibly aliquando); rendered as 'at some point' to preserve temporal indefiniteness.
  2. 2 ↩ut: function ambiguous between purpose and result; rendered as purpose ('so that') which fits the devotional logic.
  3. 3 ↩afiirmo: form uncertain (possibly affirmo); rendered as 'I affirm' following the most plausible reading.
  4. 4 ↩ut: function ambiguous between complementizer and temporal; rendered here as complementizer ('just as').
  5. 5 ↩nutritium: sense uncertain; rendered as 'foster father' following the common devotional understanding of Joseph as nutritius.
  6. 6 ↩The form 'quiamitissum' in the source is uncertain/corrupt; the intended word is almost certainly 'mitissum' (meek), as required by the scriptural echo of Matthew 11:29 ('mitis'). Translated accordingly.
  7. 7 ↩The form 'vilipendebantet' in the source appears to be a fused or corrupt reading of 'vilipendebant et'. The translation reflects the intended sense: two coordinated verbs ('despised and mocked').
  8. 8 ↩The source reading 'dicenlis't lExinanivit' is clearly corrupt. The intended text is 'dicentis: Exinanivit seipsum formam servi accipiens,' echoing Philippians 2:7. The translation follows the intended sense.
  9. 9 ↩'inutilis servi' — literally 'useless/worthless servant' — rendered as 'worthless servant' to capture the force of Christ's self-abasement below even the ordinary condition of servanthood.
  10. 10 ↩The Latin is corrupted at the line break (ama- / Humiiivit). The normalized reading is reconstructed as 'amavit' + 'humiliavit' based on context: the author is saying Christ loved humility so much that he humbled himself.
  11. 11 ↩The Latin is heavily corrupted at the line break (humili- / re / a / tas). Reconstructed as 'humilitas' (humility) based on the parallel structure with 'superbia' and the context of the passage.
  12. 12 ↩senlire is a rare/uncertain form, possibly a variant of sentire; rendered as 'have a humble sense of' to capture the intended meaning of humble self-perception.
  13. 13 ↩The sentence breaks off abruptly with 'epist.' (epistula, abbreviated), suggesting a citation reference was intended to follow. The translation preserves the incomplete sense and marks the gap with brackets.
  14. 14 ↩Citation reference: Psalm 87 (Vulgate numbering), verse number abbreviated. The 'u.' likely stands for 'versus'.
  15. 15 ↩Verse number completing the citation from the preceding reference (Psalm 87:11).
  16. 16 ↩'Id.' is an abbreviation of 'Idem' (the same [author/source]), referring back to the Bernard citation in the preceding section.
  17. 17 ↩Citation reference: likely another work by Bernard, book or chapter 34, verse or section number abbreviated. The 'u.' likely stands for 'versus'.
  18. 18 ↩Verse or section number completing the preceding citation reference.

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