SR
← Meditationes Vitae Christi (Pseudo-Bonaventure), Castilian court context/Book 1 · Meditationes Vitae Christi
Chapter 16MedVC.1.16

De baptismo Domini nostri Jesu Christi

Christ's Farewell to His Mother

Jesus announces to Mary that the time has come for him to depart and begin his public mission, receives her blessing, and sets out alone from Nazareth toward the Jordan.

When he had completed twenty-nine years of his age — years in which, as has been said, he had lived so penitently and humbly — the Lord Jesus said to his mother: "The time has come for me to go forth, to glorify and make known my Father, to reveal myself to the world, and to work the salvation of souls, for which the Father sent me here."✦ "Take comfort, good mother, for I will soon return to you." And kneeling, the master of the hurailitas asked for his blessing. She too, kneeling and embracing him with tears, ten. 2. "My beloved son, go with the blessing of your Father and mine; be mindful of me, and remember to return quickly." So then, reverently taking leave of her and of his foster-father Joseph, he set out on the journey from Nazareth toward Jerusalem, to the Jordan, where John was baptizing — a place eighteen miles from Jerusalem.✦ The Lord of the world went alone, for he did not yet have disciples.

The Lord of All Goes Alone

The reader is invited to contemplate Christ walking barefoot and alone, stripped of all royal pomp, and to marvel at the contrast between his divine majesty and his utter lowliness.

Look at him, then, and see him as God: how he goes alone, with bare feet, over such long roads — and let your heart break for him. Lord, where are you going? Aren't you above all the kings of the earth?✦ Lord, where then are your barons and counts, your dukes and soldiers, your horses and camels, your elephants and chariots, your harvest workers and servants, and the whole crowd of your retinue? Where are those who would surround you and defend you from the surging crowds, as was the custom of your ancestors the kings and of great men of power? Where is the blare of trumpets, the sound of instruments, and the royal banner? Where are those who go ahead to arrange lodgings and prepare what is needed? Where are the honors and the pomp by which we — little worms — are made to crawl?✦

The Kenosis: Emptied for Our Sake

The reader questions why the Lord of heaven walks humbly on earth, and is answered: he emptied himself, taking the form of a servant, to lead us by his example to the kingdom.

Lord, aren't the heavens and the earth full of your glory? Then how can you be so gloriously arrayed? Are you the one for whom a thousand thousands served in your kingdom, and ten times a hundred thousand stood attending? Then why do you walk this way alone, treading the earth with bare feet? But it is not in this world — what do I think the reason is? For your kingdom is not in this world. You emptied yourselves, taking the form of a servant, not of a king. You have become like one of us, a stranger and a newcomer like all our fathers; you became a servant so that we might become kings. For you came in order to lead us to your kingdom, setting the way before our eyes, through which we might go up and be able to ascend.

Why We Do Not Follow

The reader is challenged to examine why, unlike Christ, we cling to honors and worldly display, and is exhorted to live as pilgrims who take only what is necessary.

But why do we neglect her? Why don't we follow you? Why don't we humble ourselves? Why do we so greedily demand and cling to honors and displays, to things that perish and things that are empty? Surely it's because our kingdom is of this world, and we don't consider ourselves to be pilgrims — and that's why we run into all these evils.✦ O vain sons of men, why do we accept empty things in place of what is true, what perishes in place of what is firm and sure, what is temporary in place of what is eternal — and eagerly embrace them? Good Lord, if only we would fix our minds on the truth that we are pilgrims and strangers, we would follow you easily — taking from these visible things only what is truly necessary, and nothing more.✦ The life of Christ.

Running After the Fragrance of Christ

The reader is urged to follow Christ eagerly, counting passing things as behind them, and the narrative resumes: Christ arrives at the Jordan, asks John for baptism, and John protests before Christ insists.

We would not delay to follow you, to run after the fragrance of your ointments.✦ For we would be free from burden, and we would count these passing things as though they were already behind us, and we would let them go without a second thought. And so the Lord Jesus goes on in this humble way, stage by stage, until he reaches the Jordan. When he came to the Jordan, therefore, he found John baptizing sinners, and a great crowd that had gathered there for his preaching.✦ For they regarded him as the Christ.✦ The Lord Jesus therefore says to him: I ask you — baptize me.✦ John, looking at him and recognizing him in the Spirit, drew back and said reverently: Lord, I am the one who should be baptized by you.✦ To him the Lord Jesus replied: Allow it for now. For this is how we must fulfill all righteousness.✦

The Three Degrees of Humility

Christ explains that the time of humility has come, and the text expounds three ascending degrees of humility, showing that Christ fulfilled the highest by submitting to his inferior, John.

Don't talk about it this way, and don't spread word about me, because my time hasn't come yet—but baptize me.✦ For now is the time of humility, and so I want to fulfill every degree of humility. So pay attention here as well to what humility means, for this passage is about that very subject, and you should know that, as the gloss says right here, humility has three degrees. The first is to place yourself under a superior and not put yourself above an equal. Not putting yourself above an equal. The second is to place yourself under an equal and not put yourself above an inferior. The third and highest is to place yourself under an inferior—and this is the degree Christ held here, and so he fulfilled every degree of humility.✦ You can see how his humility has grown beyond what was treated in the preceding section.

Christ Appears Among Sinners

Christ's humility grows ever deeper: he who is without sin presents himself among sinners, unrecognized by the crowd, as Bernard marvels.

For he has subjected himself to a servant, he debases himself, and he justifies and glorifies his own servant. But consider, from another angle, how his humility has grown. For he has conducted himself humbly right up to this point, as though he were worthless and cast off — and this, by one who wished even to appear a sinner. For John was preaching repentance to sinners and baptizing, and the Lord Jesus wished to be baptized among them and in their presence.✦ Here, then, insofar as this goes, Bernard says: 'He came among the common crowds to the baptism of John.' He came as one of the people — he who alone was without sin.✦ Who would have believed him to be the Son of God? Who would have supposed him to be the Lord of majesty?

Christ Instructs by His Abasement

Christ's public humility at the Jordan surpasses even his hidden circumcision, and he willingly appears as what he is not, instructing us, while we do the opposite by seeking praise.

Lord, you truly humble yourself to a remarkable degree, yet you hide yourself too thoroughly; but John, you will not be able to hide. Thus far Bernard. The same could be said about his circumcision, because there he wished to appear as a sinner; yet here it is even more so, because here he did so publicly before the crowd, whereas there it was in secret. But wouldn't this have been something to fear here, since he himself very much intended to direct his attention to what had been foretold? i, de. to be guarded, lest he be scorned as a sinner? But the master of humility did not for that reason cease from it, but rather humbled himself most deeply. He himself, therefore, wished to appear as what he was not — in his own abasement and contempt — always instructing us by this; whereas we, on the other hand, wish to appear as what we are not, for our own praise and glory.

Two Kinds of Humility: Truth and Love

Bernard distinguishes a humility born of truth (cold knowledge of self) from one shaped by love (desiring others to see us as God sees us), and warns against selective self-disclosure.

If anything in us seems to be a mark of uprightness, we display it; but our shortcomings we hide, since we are sinners and wicked. What sort of humility is ours? On this point listen not to me but to Bernard, who says: "There is a humility that love shapes and sets ablaze, and there is a humility that truth brings forth in us, and it has no warmth."1 And indeed the former consists in knowledge, the latter in affection.2 For indeed, if you were to examine yourself within, by the light of truth, without self-deception and without flattery, and were to judge yourself — I have no doubt you would be humbled, and in your own eyes you would become, from this true knowledge of yourself, vigorous in your own sight, even though perhaps you would not yet be willing to suffer that in the eyes of men.34 You will be humble, then — but for now only in the work of truth, and not at all yet in the outpouring of love.5 For if you had been as inflamed by love as you were illuminated by the splendor of truth itself — which truth showed you about yourself truly and for your healing — you would have wished, without a doubt, that everyone would hold the same opinion of you that you know truth itself holds about you.6 Truly, what is in you I would say — because it is generally not helpful for everything we know about ourselves to become known to everyone, and by the very love of truth and the truth of love we are forbidden from openly becoming what would harm the one recognizing it.78

Resisting Truth, Exalting Self

The reader is warned against the hypocrisy of being humbled by truth within yet exalting oneself outwardly, and Scripture is cited to condemn duplicity.

Ah, if you're held captive by self-love, you also keep the judgment of truth locked up inside you — and there's no question that you value truth less than you value your own advantage or your own honor. And further below: 'Then, if you've already been humbled within yourself by that necessary humility which Truth — who searches hearts and reins — imparts to the senses of the watchful soul, add your will to it, and make a virtue of necessity; for there is no virtue without the willing harmony of the will.'✦ Now this will happen if we appear to be different on the outside than we find ourselves to be within. Ah, humble one, do not read this about yourself: 'For he acted deceitfully in his sight, so that his iniquity might be found to the point of hatred.'✦ 'A weight,' it says, 'and a weight — it is an abomination before God.'✦ What do you mean? You [read] about yourself — XXXV, 3.✦

Submit to God and to All

The reader is urged to submit not only to God but to every human creature, including superiors, equals, and inferiors, as Christ himself did.

Mafth. , lu, 15. Are you valued in secret within yourself, weighed on the balance of truth, yet outside greedy, lying about your worth, selling yourself to us at a greater price than you received from truth herself? Fear God, and do not commit this worst of deeds — that you whom truth humbles, your own will exalts. For this is to resist truth, this to fight against God. Rather, submit to God, and let your will be subject to truth — and not only subject, but devoted. Shall not my soul be subject to God?✦ "But it is too little to be subject to God unless you are also subject to every human creature for God's sake — whether to the abbot as to one set above you, or to the priors appointed by him."

The Perfection of Righteousness in Humility

Bernard teaches that perfect righteousness is fulfilled in the perfection of humility, and the just person is one who submits even to those below him.

I'll go further: submitting to equals, and submitting to those beneath you. So it is fitting, he says, to fulfill all righteousness.✦9 Go and submit to someone lesser: if you want to be perfect in righteousness, yield yourself to one lower, to one beneath you — humble yourself.10 Thus far Bernard. The same author says: 'Who is just, unless he is humble?'11 Finally, when the Lord bowed himself at the hands of John his servant, and John trembled before his majesty, the Lord said, 'Allow it — for so it is fitting for us to fulfill all righteousness,' establishing the consummation of perfect righteousness in the perfection of humility.12 The just person, then, is humble.13 Thus far Bernardus.

Justice, Grace, and the Theft of Glory

The humble person renders honor to God and keeps lowliness for self, while the proud person steals God's glory; even acknowledging grace while seizing praise for it makes one a thief.

This justice, however, shows itself in the humble person, in that what is owed is given to each one: it does not take what belongs to another, but gives honor to God and keeps lowliness for itself. You'll understand this better if you consider the injustice of the proud person, who attributes the Lord's goods to himself. Bernard himself says about this: 'Just as evils tend to arise from great goods when, having become outstanding, we use the Lord's gifts as though they were not given, and give no glory to God; so indeed those who seemed greatest for the grace received are, because it was not rendered back, accounted least before God.' I spare you. I've used moderate words, from the greatest to the least, but I haven't expressed what I feel. I've wrapped up the distinction; I myself will lay it bare: I ought to have said what is best and worst. For truly and without doubt, each person is as worst as he is best, if he ascribes to himself that very thing by which he is best: this is surely the worst thing of all. But if someone should say, 'Far be it — I acknowledge that I am what I am by the grace of God,' yet strives to seize glory for the grace he has received, is he not a thief and a robber?

Choosing the Last Place

The humble person chooses the last place, considers self less than all, and does not even presume to compare self to others, as Bernard teaches.

Let anyone who is like this hear: I judge you by your own mouth, you worthless servant. What is more wicked than a servant who — ? Entirely to himself — the glory of the Lord his God? "Thus far Bernard." You see how the perfection of justice consists in humility, and it does not steal honor from God, nor attribute to itself what it should not. Certainly it does not harm one's neighbor — not, I think, anyone being judged — nor does the humble person prefer himself to anyone; he considers himself less than everyone and chooses the last place for himself. Bernard says the same thing about this: "What do you know, O man, if that one whom you perhaps consider the most vile and most wretched of all, whose life you shudder at as most wicked and especially most foul, and therefore think he should be despised — not only compared to you, who perhaps now confidently live soberly, justly, and piously, but even compared to all other wicked people, as though he were the most wicked of all: what do you know, I say, if he may be changed, along with you and by the changing right hand of the Most High, and is indeed about to be in God's sight, but already is in God?" And for that reason he willed that we choose for ourselves not a middling place, not the next to last, not even the last place itself among the lowest.

Humility: Mother of Virtues

Bernard extols humility as a sublime virtue conceived by the Word, the truest knowledge of self, and the restoration of wounded love.

But recline, he said, go, go to the last place, so that you alone — the very last of all — may sit, and I do not say that you should put yourself above anyone, but do not even presume to compare yourself to them. Thus far Bernard. This virtue of humility is commended by many authorities in the same Bernard. For he says: 'A great mother and sublime virtue is humility, which earns what it is not taught: worthy to be attained, since it cannot be learned: worthy to be conceived by the Word and from the Word — something it cannot express in its own words.' Why this? Not because it is a merit, but because it is thus pleasing before the Father of the Word, the Bridegroom of the soul — Jesus Christ our Lord, who is God above all, blessed forever.✦ He also says: 'Humility is the virtue by which a person, through the truest knowledge of self, becomes worthless in their own eyes.' He says elsewhere: 'The virtue of humility alone is the restoration of wounded love.'

Humility, Grace, and the Twelve Degrees

Bernard teaches that humility reconciles us to God, accompanies divine grace, and is the virtue by which God ordains spiritual progress through increasing lowliness.

"The same author elsewhere: "Humility alone truly does not tend to boast, does not know how to presume, has not been in the habit of contending. The one who is truly humble does not argue her case in court, does not put forward her own righteousness. "Moreover, humility reconciles us to God; in us it is pleasing to God. "The same author: "The virtue of humility is always accustomed to be a close companion of divine grace. "Surely, divine piety is accustomed to ordain things for the sake of preserving humility, so that the more one progresses, [the more one is humbled]. "The same author. , concerning the twelve degrees.

Humility in the Nativity and Beyond

A brief cross-reference notes that humility was treated earlier in the Nativity section and in a letter to Henry, Bishop of Sens.

Humility. Two. In the Nativity. Of the Lord. That is, to Henry, of Sens, Bishop, in the epistle.

Virginity Adorned by Humility

Bernard teaches that spiritual progress reveals ever-greater imperfection, and that the soul in which virginity is commended by humility and humility adorned by virginity is supremely pleasing to God.

[Abbreviation uncertain: "xlh, sive tract."] [Concerning — abbreviation uncertain: "de mnrih."] On the "Missus est" — the less a man has progressed, the less he should consider himself to have advanced.✦ For if anyone should progress all the way to the highest degree of spiritual exercise, something of the imperfection of the first degree will be left to him, so that he will scarcely seem to have reached even the first. The same author: "A beautiful mingling of virginity and humility." That soul is pleasing beyond measure — the one in which humility commends virginity and virginity adorns humility. But with what great veneration is that soul worthy, in which fruitfulness exalts humility and childbirth consecrates virginity? You hear she is a virgin; you hear she is humble.

Imitate Mary's Humility

The reader is urged: if you cannot imitate Mary's virginity, at least imitate her humility, for humility is commanded and necessary for salvation, while virginity is only commended.

If you can't imitate the Virgin's virginity, at least imitate her humility. The virtue of virginity will be praised, but humility is more necessary. Virginity is commended; humility is commanded. To virginity you are invited; to humility you are compelled. Of virginity it is said: 'Let anyone who can accept this, accept it.'✦ Of humility it is said: 'Unless you become like this little child, you will not enter the kingdom of heaven.'✦ Virginity, therefore, is rewarded; humility is required. You can, in the end, be saved without virginity; without humility you cannot.

Without Humility, Not Even Mary's Virginity Would Please

The text argues that Mary's virginity was pleasing to God only because of her humility, for the Holy Spirit rests upon the humble, and it was humility that enabled her conception.

Humility, I say, can please God — the humility that mourns the loss of virginity. But without humility, I dare say, not even the virginity of Mary would have been pleasing. Upon whom, he says, will my Spirit rest, unless it be one who is deeply humble and at peace? And so on. If Mary had not been humble, the Holy Spirit would not have rested upon her. And if the Spirit had not rested upon her, she would not have conceived.✦ For how could she have conceived of the Holy Spirit from himself alone? So it's clear that in order for her to conceive by the Holy Spirit, the Lord looked — as she herself testifies — upon the humility of his handmaid rather than her virginity.✦ From this it's clear: if her virginity was to be pleasing, it was humility — without any doubt — that made it so.

The Proud Virgin Rebuked

A proud virgin is rebuked: Mary gloried in humility, not virginity, and no one's chastity can surpass Mary's, which still required humility to be pleasing.

What are you saying, proud virgin? Mary, having forgotten that she was a virgin, glories in humility; and you, neglecting humility, flatter yourself about your virginity? She looked — she said — upon the humility of her handmaid.✦ Which handmaid? Assuredly a holy virgin, a chaste virgin, a devout virgin. Are you chaster than she? Are you more devout? Is your purity perhaps greater than Mary's chastity, so that you might suffice to please without humility from your own, when she could not from hers?

Chastity, Love, and the Beauty of Humility

Proud chastity stains its own beauty, while Bernard teaches that chastity, love, and humility together possess a beauty that delights the divine gaze.

Finally, the more honorable you are on account of the singular gift of chastity, the greater wrong you do yourself, because you stain its beauty in you by mixing it with pride. " 11. 9. _ 8 ^ Mattli. , xix, 12. even, unless to the poor and contrite in spirit?✦ fourth of life. The same author: "Love, chastity, and humility are indeed of no particular color, but they are not without beauty — and not of ordinary beauty, either, but of a kind that could delight even the divine gaze.

Chastity Without Love Is Nothing

Bernard extols chastity as a foretold of angelic life and a preservative of the mortal vessel, yet insists that without love it has no merit.

What is more beautiful than chastity, which makes the clean from the unclean, a companion from an enemy, and finally an angel from a human being? The angel and the chaste person are indeed alike in one respect, but it is a likeness of happiness, not of virtue. But even if that chastity is more glorious, the fervor of this one is more clearly recognized. Chastity alone, in this condition of mortality and in this place and time, represents a certain state of the immortality of glory. It alone, among the solemnities of marriage, neither marries nor is given in marriage, offering even now a kind of foretaste of that heavenly way of life.✦ This fragile vessel we carry, in which we are so often in danger, holds chastity for its sanctification, like fragrant balsam with which embalmed bodies are kept from decay.✦ It binds and braces every sense and limb, so they do not dissolve into idleness, so they are not corrupted by desire, and so they do not rot in the pleasures of the flesh. "And a little later: "However much chastity may stand out in its own beauty, without love it has neither value nor merit.✦

No Good Without Charity

Paul is cited: without charity, even faith that moves mountains, knowledge of angelic tongues, and martyrdom by fire are worthless.

And no wonder. For what good is received without it — faith?14 faith?15 Not even if it could move mountains.✦16 Knowledge?17 Not that which speaks in the tongues of angels.✦1819 Martyrdom?20 Not even that: 'If I hand over my body,' he says, 'so that I may burn.'✦2122

Humility: Guardian of All Virtues

Bernard teaches that humility is so necessary that without it no other virtue is truly a virtue; it earns God's grace, preserves virtues, and perfects them in weakness.

No good is received without charity, and nothing small is rejected when charity is present. Chastity without charity is a lamp without oil. Remove the oil, and the lamp gives no light. Take away charity, and chastity is worthless. "And after many things, near the middle of the epistle: "Now concerning the three topics we proposed, only humility remains to be treated, which is so necessary that without it the other two virtues we sent ahead would not even seem to be virtues at all." For whether it is occasions or charity that arise, humility is what earns the reward, since "God gives grace to the humble."✦ Humility even preserves virtues that have been received, because the Spirit will not rest except upon a quiet and humble soul; and what humility has kept safe, the Spirit brings to completion. For "virtue is perfected in weakness" — that is, in the absence of pride.✦✦ It wages war against pride, the enemy of all grace and of every wrong and sin, and it overpowers pride as much by its own power as by the strength of the other virtues — that arrogant and prideful way of living.

Humility, the Bulwark Against Pride

Bernard concludes that humility alone is the fortress of all virtues, resisting the tyranny of pride, and the reader is urged to take these teachings to heart.

Concerning deaths— And life. Bishop … of the Epiphany. The Lord. Antiphon. It drives back the tyranny of tyrants; for indeed, since from other goods and powers pride is more accustomed to draw its increase, humility alone is the bulwark of all — a kind of fortress and tower of the virtues — and bravely resists its malice, opposing presumption. Thus far Bernard. You have had many fine things about humility in the present treatise, from Bernard — most true and most humble.

The Baptism: Christ's Kenosis and Our Betrothal

The narrative resumes: John obeys and baptizes Christ, who strips himself of majesty and is plunged into cold waters for love of us, establishing the sacrament of baptism and betrothing the Church.

Make sure you also grasp in your mind the things she touches on regarding other virtues, and put them into practice. But now let us return to the baptism of the Lord. After John therefore saw the will of the Lord, he obeyed and baptized him. Now then, observe him well. For the Lord strips himself of his majesty, just as any other poor wretch, and is plunged into cold waters, in a time of great cold: for love of us he works out our salvation, establishing the sacrament of baptism and washing away our sins.✦ He therefore betroths the universal Church, and each faithful soul individually.✦✦ For in the baptism of faith we are betrothed to the Lord Jesus Christ, the Prophet speaking in his person: 'I will betroth you to me in faith.'✦ So this solemnity and this work is great and very profitable.

The Trinity Revealed at the Jordan

The Church sings of her betrothal as the Trinity is revealed: the Spirit descends as a dove, the Father's voice declares Christ his beloved Son, and Bernard marvels at Christ's long hiddenness.

And so the Church sings, because today she is joined to her heavenly bridegroom, since in the Jordan Christ washed away her sins.✦✦ In this most excellent work, the whole Trinity revealed itself in a singular manner: the Holy Spirit descended and rested upon him in the form of a dove, and the voice of the Father thundered, 'This is my beloved Son, in whom I am well pleased.'✦✦ On this passage Bernard says, 'Listen to him.'✦23 Look, Lord Jesus — speak now, if you will. You have the Father's permission to speak.24 How long, Power of God and Wisdom of God, will you hide among the people as though you were some weak, foolish person?✦ How long, noble King and King of heaven, will you allow yourself to be called — and considered — the son of a craftsman?✦ For Luke the Evangelist testifies that he was still thought to be the son of Joseph.✦ O humility of Christ, how deeply you shame the pride of my vanity!

Christ's Hiddenness and Our Presumption

The reader confesses presumption and contrasts his own eagerness to speak with Christ's long silence, wondering whether Christ hid himself out of fear of empty glory.

I know too little — or rather, I seem to myself to know even less — and now I don't know how to be silent. For I push myself forward shamelessly and recklessly, showing off — quick to speak, swift to teach, slow to listen. And Christ, after remaining hidden for so long a time —25 [in Eiiip/i — uncertain reading]26 [Dom. — abbreviation, uncertain expansion]27 [scrm. — abbreviation, uncertain expansion]28 [i, tulus. — uncertain reading]29 Was he hiding himself — could it be that he feared empty glory?30

Christ Hid Himself for Our Sake

Bernard explains that Christ hid himself not for his own sake but for ours, instructing us by example in meekness and humility, until the Father at last revealed him openly.

Why should he have feared empty glory, who is the true glory of the Father? Certainly he was afraid, but not for himself; he was afraid for us, on account of those things he knew were to be feared. He was on his guard for us, he was instructing us: silent in speech, but instructing by his actions; and what he later taught by word, he was now proclaiming by example: Learn from me, because I am meek and humble in heart.✦ About the Lord's childhood I hear only a little; from then all the way up to this thirtieth year I find nothing. But now he can no longer lie hidden, because he is so openly shown forth by the Father. "Thus far Bernard." And this is the authority I cited in the previous treatise, through which you have how the Lord Jesus was humbly silent for our instruction. You see, therefore, how everywhere it reeks of humility.

Humility: The Magnificent Virtue

The chapter closes by affirming humility as a magnificent and greatly needed virtue, which the Lord practiced in every action and which we should seek with all zeal.

I'm glad to speak to you about this, because it's a magnificent virtue and one we greatly need — and the more we need it, the more zealously it should be sought and the more lovingly embraced, seeing that the Lord took such striking care to practice it in each of his own actions.31

Read the original Latin

Completis ergo vigintinovem annis £Etatis suae, quibus, ut dictum est, sic poenose vixerat et abjecte, dicit Dominus Jesus matri: Tempus est ut vadam, et glorificem, et manifestem patrem meum, et ostendam me mundo, et operer animarum salutem, pro qua me pater huc misii. Conforteris ergo, mater bona, quia cito redibo ad te. Et genuflectens hurailitatis mugister petiit benedictionem. Ipsa vero similiter genuflectens, et cum lacrymis eum amplexans, ten. 2. • " T I nerrime dixit: Fili mi benedicte, vade cumbenedictione patris tui, et mea; esto memor mei, citoque redire memento. Sic ergo reverenter se licentiansab ea et nutrilio suo Joseph, iter arripuit a Nazareth versus Hierusalem ad Jordanem, ubi erat Joannes baptizans: qui locus distal a Hierusalem decem et octo milliaribus. Vadit autem solus Dominus mundi: nondum enim habebat discipulos.

Intuere ergo eum pro Deo diUgenter, quomodo vadit solus, pedibus nudis per tam longa itinera, et vehementer eidem compatere. 0 Domine, quo transitis? Nonne vos estis super omnes reges terrse? 0 Domine, ubi ergo sunt barones et comites, duces, et miUtes, equi et cameli, elephantes et currus, harvesii et famuli, et frequentia comitivae? Ubi sunt qui vos circumdent, et defendant ab irruentibus turbis, ut moris est aUorum regum, et virorum magnorum? Ubi sunt tubarum clangor, instrumentorum sonitus, et vexiUa regaUa? Ubi sunt qui praecedunt ad hospitia et necessaria praeparanda? Ubi sunt honores, et pompae, quibus nos vermicuU uUmur?

Nonne, Domine, pleni sunt coeU et terra gloria vestra? quomodo ergo sicitisinglorius? Nonne vos estis cui * mille millia ministrabant in regno vestro, et decies centena millia assistebant? Cur ergo sic solus incediUs, calcando terram pedibus nudis? Sednon estisinregnovestromodo; quam puto causam: nam ^ regnum vestrum non est in hoc mundo. Exinanistis vosipsum *, sumendo formam servi, non regis. Factus estis sicut unus ex nobis *, peregrinus et advena sicut omnes patres nostri; factus estis servus, ut nos reges fiamus. Venistis enim ut nos ad regnum vestrum adduceretis, viam ponendo ante oculos nostros, per quam iUuc ascendere valeamus.

Sed quare iUam negligimus? Quare vos non sequimur? quare non humUiamus nosipsos? quare honores et pompas, caduca et vana sic avide poscimus et tenemus? Certe quia regnum nostrum est de hoc mundo, nec consideramus nos esse peregrinos, et propterea omnia ista mala incurrimus. 0 vani fiUi liominum, cur vana pro veris, caduca pro firmis et cerUs, temporalia pro aeternis acceptamus, et sic studiose amplecUmur? Certe, bone Domine, si mente fixa suspiceremus, nos esse peregrinos et advenas, faciliter vos sequeremur, et ex his visibilibus tantum necessaria sumentes, non re)i, 8. vitj: christi.

tardaremus post vos currerc *m odoremunguentorum vestrorum. Essemus enim sine sarcina, et ista transitoria quasi jam transacta reputaremus, et leviter sperneremus. Vadit ergo Dominus Jesus sic humiliter, continuatis diaetis, quousque perveniat ad Jordanem. Cum ergo venit ad Jordanem', invenit Joannem bapUzantem peccatores, et turbam magnam, quae illuc concurrerat ad praedicaUonem ipsius. Habebant enim eum quasi Christum. Dicit ergo ei Dominus Jesus: Rogo te, ut me cum isUs baptizes. Joannes vero intuens, et eum spiritu cognoscens, Umuit et reverenter dixit ": Domine, ego a te debeo baptizari. Cui Dominus Jesus: Sine modo: sic enim decet nos implere omnem justitiam.

Non dicas hoc modo, nec me divulges, quia nondum venit tempus meum; sed me bapUza. Nunc enim est tempus humiUtatis, et ideo implere volo omnem humilitatem. Attende ergo tu etiam hic de humilitate, nam locus est de ipsa tractandi, et debes scire, quod sicut in hoc loco dicit glossa, humilitas habet i'''"f ^^tres gradus. Primus est subdere se majori, et gradns. non praeferre se aequali. Secundus est subdere se aequali, et non prasferre se minori. TerUus et summus est subdere se minori: et hunc gradum hic tenuit Christus, et ideo omnem humilitatem implevit. Vides quomodo augmentata est ejus humilitas a praecedenti tractatu.

Subjecit enim hic se servo, se vilificat, et servum suum justificat et magnificat. Sed in alio considera quomodo crevit humilitas. Nam usque modo conversatus est humiliter quasi inuUIis et abjectus; hic etiam peccator voluitapparere. Peccatoribus enim praedicabat Joannes poenitentiam, et baptizabat, et Dominus Jesus inter eos et coram eis voluit bapUzari. Hic autem, quantum ad hoc, sic dicit Bernardus "^: " Inter populares turbas ad bapUsmum Joannis advenit. Venit tanquam unus de populo, qui solus erat sine peccato. Quis eum crederet Filium Dei? quis putaret Dominum majestatis?

Valde quidem humiUas te, Domine, nimis absconderis; sed Joannem latere non poteris. " Hucusque Bernardus. Licet idem dici posset de circumcisione, quia ibi voluit apparere peccator; tamen hic plus, quia hic coram turba publice, ibi occulte. Sed nonne hic timendum fuerat, cum ipse admodum veUet intendere ad praediserm. i, de. candum, ne sperneretur tanquam peccator? Sed non propterea dimisit humilitatis magister, quin profundissime se humiliaret. Ipse ergo voluit apparere quod non erat, ia abjectionem et despectum sui, semper nos instruendo: c contra nos volumus apparere quod non sumus in laudem et gloriam nostram.

Si quid enim in nobis videtur esse probitatis, ostendimus; defectus vero celamus, cum simus peccatores et mali. Qualis humilitas nostra? Audi super hoc non me, sed Bernardum qui ait ^: " Est humiUtas, quam charitas format etinflammat; et est humihtas, quam nobis veritas parit, et non habet calorem. Atque hsec quidem in cognitione, illa in aflectu consistit. Etenim si tu temetipsum intus ad lumen veritatis, et sine dissimulatione inspicias, et sine palpatione dijudices, non dubito quin humiheris et tu in oculis tuis factus vihor tibi, ex hac vera cognitione tui; quamvis necdum fortasse illud esse patiaris in ocuhsahorum. Eris ergo humihs, sed de opere interim veritatis, et minime adhuc de amoris infusione. Nam si veritahs ipsius, quas te tibi veraciter atque salubriter demonstravit, sicut splendore illuminatus, ita affectus amore fuisses; voluisses procul dubio, quod in te est, eamdem de te omnes tenere sententiam, quam ipse apud te veritatem habere cognoscis. Sane quod in te est dixerim, quoniam plerumque non expedit innotescere omnibus omnia quae nos scimus de nobis, atque ipsa veritatis charitate et charitatis veri'ate vetamur palam fieri, quod noceat agnoscenti.

Ahoquin si privato amore tui tentus, detines pariter intra te judicium veritatis inclusum, cui dubium est minus te veritatem dihgere, cui proprium praefers vel commodum vel honorem? " Et infra -: "Tunc si jam apud temetipsum humihatus fueris necessaria illa humihtate, quam scrutans corda et renes Veritas sensibus ingerit animae vigilantis, adhibevoluRtatem, et fac de necessitate virtutem, quoniam nulla est virtus sine conveiiientia voluntaUs. Tunc autem fiet iUud, si nohs aUter apparere foris, quam te invenis intus. AUoquin Ume, ne de teipso legas ': Quoniam dolose egit in conspectu ejus, ut inveniatur iniquitas ejus ad odium. Pondus, inquit *, et pondus abominatio est apud Deum. Quid enim? Tu te de— " l^snl. XXXV, 3.

Mafth. , lu, 15. _ pretiaris in secreto apud teipsum, veritaUs trutina ponderatus, et foris aUerius preUi menUens majori te pondere vendis nobis, quam ab ipsa accepisti? Time Deum, et noh hanc rera pessimam facere, ut quem humiliat veritas, extollat vohmtas. IIoc enim est resistere veritati, hoc pugnare contra Deum. Magis autem acquiesce Deo, et sit voluntas subdita veritati, nec tantum subdita, sed et devota. Nonne Deo, inquit^ subjecta erit anima mea? " At parum est esse subjectum Deo, nisi sis et omni humanae creatur" propter Deum, sive Abbati tanquam praecellenU, sive Prioribus ab eo constituUs.

Ego plus dico, subdere paribus, subdere et minoribus. Sic enim decet 7ios, inquit '', implere omnem justitiam. Vade et tu ad minorem, si vis in jusUtia esse perfectus, defer inferiori, minori te incUnato. " Hucusque Bernard. Idem sic dicit ": "Quisjustus, nisi humihs? Denique cum se manibus Baptistae servi Dominus inchnaret, et iUe expavesceret majestatem: Sine, inquit '', sic enim decet nos implere omnemjustitiam; consuramationem perfectae justitiae iu humihtaUs perfectione constituens. Justus ergo humihs. " Hucusque Bernardus.

Hfec autem jusUUa inhoc apparet in humili, quia redditur unicuique jus suum: non sumit aUenum, scd honorem dat Deo, et sibi retinet vilitatem. Hoc vero mehus cognosces, si consideraveris injustitiam elati, qui bona Domini sibi atlribuit. De quo idem Bernardus sic dicit ^: " Sicut de magnis bonis mala oriri solent, cum facti eximii de bonis Domini utimur donis tanquam non datis, nec damus gloriamDeo; ita profecto qui maximi videbantur pro accepta gralia, pro non reddita minimi reputantur apud Deum. Ego autera parco vobis. Usus sum modesUoribus vocibus, maximo minimoque, sed quae sentio, non expressi. Discrimen involvi, ipse nudabo: optimum pessimumque dixisse debueram. Nam vere et absque dubio eo quisque pessimus, quo optimus est, si hoc ipsum quo opUmus est, ascribat sibi: nempe pessimum hoc. Quod si dicat quis: Absit, agnosco *•, gratia Dei sum id quod sum; studeat autem captare gloriam pro graUa quara accepit, nonne fur est et latro?

Audiat qui hujusmodi est *: Ex ore tuo te judico, serve nequam. Quid nequius servo usurserm. Lxxxiv, pante sibi gloriam domini sui? " Hucusque Bernardus. Vides quomodoperfectio justitife in humilitate consistit; et non surripit honorem Deo, nec sibi attribuit quae non debet. Certe nec laedit proximum: non enim dijudicateum, nec alicui se praefert humilis; se minorem omnibus reputat, et locum novissimum eligit sibi. De quo idem Bernardus sic dicit *: " Quid scis, o homo, si unus ille, quem forte omnium vilissimum atque miserrimum reputas, cujus vitam sceleratissimam, ac singulariter foedissimam horres, et propterea illum putas spernendum, non modo prae te, qui forte jam sobrie, et juste, et pie vivere te confidis, sed etiam prae caeteris omnibus sceleratis, tanquam omnium sceleratissimum: quid scis, inquam, si meUor et te etillis, mutatione dexterae Excelsiinse quidem futurus sil, in Deo vero jam sit? Et propterea non mediocrem, non vel penultimum, non ipsum saltem inter novissimos eligere locum nos voluit.

Sed recumbe, inquit ^, i7i novissimo loco, ut solus TideUcet omnium novissimus, sedeas, teque nemini, non dico praeferas, sed nec comparare praesumas. " Hucusque Bernardus. Haec humilitatis virtus multiplicibus auctoritatibus commendatur in eodem Bernardo. Dicit enim ^: " Magna mater et sublimisvirtus humiUtas, quae promeretur quod non docetur: digna adipisci quod non valet addisci: digna a Verbo, et de Verbo concipere^ quod suis ipsa verbis expUcare non potest. Cur hoc? Non quia sit meritum, sed quia sic est placitum coram patre Verbi sponsi animae Jesu ChrisU Domini nostri, qui est super omnia Deus benedictus in saecula. " Idem *: " HumiUtas est virtus, qua homo verissima sui cognitione, sibi ipsi vilescit. " Idem aUbi ^: " Sola virtus humiUtatis laesae est reparatio charitatis.

" Idem alibi ^: " Sola profecto non solet gloriari, non novit praesumere, contendere non consuevit humilitas. Non contendit judicio, non praetendit justiUam, qui vere humilisest. " Porro humiiitas Deo nos reconciliat, Deo placet in nobis. Idem '^: " Semper solet esse divinae gratiae familiaris virtus humiUtatis. " Nimirum conservandae humilitaUs gratia divina solet pietas ordinare, ut quanto quis plus proficit, iiv, 10. " Jd. , de duod. grad.

Humilit. , ij. ^ in Nativ. Dom. , Id. , ad Henr. Senon. Episc, episl.

xlh, sive tract. de mnrih. Pt mf, Episc, Id, super Missus est, eo minus se reputet profecisse. Nam usque ad extremum exercitii spirituaUs gradum, si quis profecerit, aUquid ei de primi gradus imperfectione relinquetur, ut vix primum sibi videatur adeptus. Idem ": " Pulchra permixtio virginitatis et humilitaUs. Nec mediocriter placet illa anima, in qua humilitas commendat virginitatem, et virginitas exornat humilitatem. Sed quanta putas veneratione digna est, in qua humiUtatem exaltat foecunditas, et partus consecrat virginitatem? Audis virginem, audis humilem.

Si non potes virginitatem humiUs, imitare humilitatem virginis. LaudabiUs virtus virginitas; sed magis humUitas necessaria. Illa consulitur; ista praecipitur. Ad illam invitaris; ad istam cogeris. De illa dicitur ^: Qui ]potest capere, capiat. De ista dicitur '": Nisi quis efficiatur sicut parvulus iste, non intrabit in regnum ccelorum. Illa ergo remuneratur; ista exigitur. Potes denique sine virginitate salvari; sine humilitate non potes.

Potest, inquam, placere humilitas, quae virginitatem deplorat amissam; sine humilitate, audeo dicere, nec virginitas Mariae placuisset. Saper gwem, inquit*', requiescet spiritus meus,nisi superhumilem et quietum? etc. Si ergo Maria humilis non fuisset, super eam Spiritus sanctus non requievisset. Si super eam non requievisset, nec impraegnasset. Qnomodo enim de ipsosine ipso conciperet? Patetitaque, quia ut de Spiritu sancto conciperet, ut ipsa perhibet '^, respexit Dominus humilitatem ancillcB suoB, potius quam virginitatem. Unde constat, quia ut placeret virginitas, humilitasprocul dubio fecit.

^^ Quid dicis, virgo superba? Maria se virginem oblita, gloriatur de humilitate; et tu negligendo humilitatem, blandiris tibi de virginitate? Respexit, ait illa, humilitatem ancillcB suce. Quae illa? Virgo utique sancta, virgo sobria, virgo devota. Numquid tu castior illa? numquid devotior? numquid tua forte pudicitia graUor castitate Mariae, ut scilicet sine humilitate placere sufficias ex tua, quod illa non potuit ex sua?

Denique quanto honorabilior es ex singulari munere casUmoniae, tauto tibi tu majorem injuriam facis, quod ejus in te decorem foedas permixtione superbice. " 11. 9. _ 8 ^ Mattli. , xix, 12. ciam, nisi ad pauperculum et contritum spiritu? quarto vitae. Idem ': " Charitas, castitas, et humilitas nullius quidem coloris sunt, sed non nuUius decoris; nec mediocris decoris, qui divinos quoque delectare possit aspectus.

Quid castitate decorius, quae mundum de immundo conceptum semine, de hoste domesticum, angelum denique dehomine facit? DilTerunt quidem inter se angelus et pudicus homo; sed felicitate, non virtute. Sed et si ilUus castitas feUcior, hujus tamen forUor esse cognoscitur. Sola est casUtas, quae in hoc mortaUtatis et loco et tempore, statum quemdam immovtaUtatis gloriae repraesentat. Sola inter solemnia nuptiarum moremillius neque nubentur, praebens quodammodo jam ccblestis illius conversationis experienUam. Vas interim fragile quod portamus, in quo et crebro pericUtamur, tenet casUtas in sancUficationem, instar odoriferi balsami, quo condita cadavera incorrupta servantur. Sensus ipsa et artus conUnet et stringit, ne dissolvantur in otus, ne corrumpantur in desideriis, ne carnisvoluptaUbus computrescant. " Et post pauca: "Verumquantalibet venustate sui castitas eminere appareat; sine charitate tamen, nec preUum habet nec meritum.

Nec mirum. Quod enim absque illa bonum suscipitur? fides? Sed nec si montes transferat. ScienUa? iSec illa, quce linguis loquitur angelorum. Martjrium? nec illud: Si tradidero, inquit ', corpus meum, ita ut ardeam.

Nec absque illa quodlibet bonum suscipitur, neque cum illa quodlibet exiguum respuitur. Castitas sine charitate, lampas sine oleo. Subtrahe oleum, lampasnon lucet. Tolle charitatem, castitas non placet. " Et post multa, circa medium Epistoloe: " Jam de tribus, quae proposuimus, sola tractanda est humiUtas, quas duabus praemissis virtutibus in tantum est necessaria, ut absque ista, illae nec esse virtutes videantur. Nempe ut casUtas, sive charitas obtineatur, humilitas meretur; quoniam ' humilibus Deus dat gratiam. Servat humiUtas etiam virtutes acceptas, quia nec requiescet Spiritus nisi super quietum et humilem, Servatas consummat: nam * virtus in infirmitate perficitur, hoc est, inhumilitate. Inimicam omnis gratiae, omnisque iniUum peccaU debellat superbiam, et tam a se quam ab aliis virtutibus superbam ilsive Iract.

de morib. et vit. Episc, •— " " lu Epiph. Dom. , antiph. ad Uus propulsat tyrannidem; siquidem cum ex aliis quibusque bonis virium magis suarura capere solet incrementum superbia, sola heec omnium propugnaculum quoddam, turrisque virtutum, ejus fortiter resisUt malitias, obviat praesumpUoni. " Hucusque Bernardus. habuisU multa etpulchra de humilitate in tractatu prffisenU a verissimo Bernardo atquehumillimo.

Vide ut ea eUam, quae de aliis virtuUbus tangit, mente intelligas, et opere compleas. Sed jam ad baptismum Domini redeamus. Postquam ergo Joannes vidit Domini voluntatem, obedivit, et eum baptizavit. Nunc ergo eum bene conspice. Spoliat enim se Dominus majestaUs, sicut quilibet alius humunculus, et mergitur in aquis frigidis, tempore frigoris magni: pro nostro amore operatur nostram salutem, consUtuens sacramentumbaptismi, et lavans crimina nostra. Desponsat ergo universalem Ecclesiam, et singulariter omnes animas tideles. Nam in fidei baptismate desponsamur Domino Jesu Chrislo, dicente Propheta in persona ipsius ^: Sponsabo te mihi in fide. Unde haec solemnitas et haec operaUo magna, et utiUs valde est.

Et ideo cantat Ecclesia ", quod hodie ccelesti sponso juncta est Ecclesia: quoniam in Jordane lavit Christus ejus crimina. Et in hoc opere excellentissimo, tota se Trinitas modo singulari manifestavit, et descendit, et requievit Spiritus sanctus super eum in specie columbae, et vox Patris intonuit: Hic est fllius meus dilectus, in quo mihi bene complacui. In hoc autem loco dicit Bernardus "^; " Ipsum, inquit, au~ dite. n Ecce,Domine Jesu, velnuncjamloquere, licenUam loquendi habes a Patre. Quamdiu, Dei virtus et Dei sapientia, quasi infirmus aliquis et insipiens, lates in populo? Quamdiu, nobilis Rex, et Rex coeli, fabri filium te paleris appellari, pariter etputari? Etenim Lucas Evaugelista testatur ^ quoniam adhuc filius Joseph putabatur. 0 humilitas ChrisU, quantum confundis superbiam meoe vanitatis!

parum aliquid scio vel magis scire mihi videor, et jam silere nescio. Nam impudenter et imprudenter me ingerens et ostentans, promptus ad loquendum, velox ad docendum, tardus ad audiendum. Et Christus cum tanto tempore siBenediclus. in Eiiip/i. Dom. , scrm. i, tulus. lebat, cum seipsum abscondebat, numquid inanem gloriam metuebat?

Quid timeret ab inani gloria, qui est vera gloria Patris? Utique timebat, sed non sibi; nobis timebat ab illa, quibus noverat esse timendum. Nobis cavebat, nos instruebat: tacebat ore, sed instruebat opere; et quod docuit postea verbo, jam clamabat exemplo ^: Discite a me, quia mitis sum et humilis corde. Nam de infantia Domini parum aliquid audio: ex tunc jam usque ad hunc trigesimum annum nihil invenio. Nunc vero jam latere non potest, quia tam manifeste demonstratur aPatre. " Hucusque Bernardus. Et haec est auctoritas, quam in superiori tractatu allegavi, per quam habes quomodo siluit Dominus Jesus humiUter ad nostram instructionem. Yides ergo ubique redolere humilitatem.

De hac libenter tibi loquor, quia magnifica virtus est valde, et ea plurimum indigemus, eoque studiosius quaerenda affectuosiusque amanda, quo Dominus in singulis suis actibus tam signanter studuit eam observare

Scripture echoes

  1. ↩John.7.6 — So Jesus said to them, "My time has not yet come, but your time is always ready."
  2. ↩Matt.3.13;Mark.1.9 — Then Jesus comes from Galilee to the Jordan, to John, to be baptized by him. Mark.1.9 — And it came about in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John.
  3. ↩Ps.89.27 — He will cry to me, 'You are my Father, my God, and the Rock of my salvation.'
  4. ↩Isa.41.14 — Do not be afraid, you worm Jacob, you little band of Israel; I have helped you, declares the LORD, and your Redeemer is the Holy One of Israel.
  5. ↩John.18.36 — Jesus answered, "My kingdom is not from this world. If my kingdom were from this world, my servants would have been fighting, that I might not be delivered over to the Jews. But as it is, my kingdom is not from there."
  6. ↩Heb.11.13;1Pet.2.11 — By faith these all died, not having received the promises, but having seen them from afar and having greeted them, and having confessed that they are strangers and exiles on the earth. 1Pet.2.11 — Beloved, I urge you as aliens and exiles to abstain from the fleshly desires that wage war against the soul.
  7. ↩Song.1.3-Song.1.4 — The fragrance of your oils is good; your name is poured oil; therefore young women love you. Song.1.4 — Draw me after you—let us run together! The king has brought me into his chambers. We will rejoice and be glad in you; we will remember your love more than wine. The upright love you.
  8. ↩Matt.3.13;Mark.1.9;Luke.3.21 — Then Jesus comes from Galilee to the Jordan, to John, to be baptized by him. Mark.1.9 — And it came about in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John. Luke.3.21 — Now when all the people had been baptized, and when Jesus also had been baptized and was praying, the heavens were opened,
  9. ↩Luke.3.15 — As the people were filled with expectation, and all were questioning in their hearts concerning John, whether perhaps he was the Christ,
  10. ↩Matt.3.14-Matt.3.15 — But John tried to prevent him, saying, 'I need to be baptized by you, and do you come to me?' Matt.3.15 — But Jesus answered him, "Permit it now, for it is fitting for us to fulfill all righteousness." Then he permitted him.
  11. ↩Matt.3.14 — But John tried to prevent him, saying, 'I need to be baptized by you, and do you come to me?'
  12. ↩Matt.3.15 — But Jesus answered him, "Permit it now, for it is fitting for us to fulfill all righteousness." Then he permitted him.
  13. ↩John.7.6 — So Jesus said to them, "My time has not yet come, but your time is always ready."
  14. ↩Phil.2.7-Phil.2.8 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being. Phil.2.8 — And he humbled himself, becoming obedient to the point of death, even death on a cross.
  15. ↩Matt.3.13-Matt.3.15 — Then Jesus comes from Galilee to the Jordan, to John, to be baptized by him. Matt.3.14 — But John tried to prevent him, saying, 'I need to be baptized by you, and do you come to me?' Matt.3.15 — But Jesus answered him, "Permit it now, for it is fitting for us to fulfill all righteousness." Then he permitted him.
  16. ↩John.8.46;2Cor.5.21;Heb.4.15 — Which of you convicts me of sin? If I speak the truth, why do you not believe me? 2Cor.5.21 — God made him who had no sin to be sin for us, so that in him we might become the righteousness of God. Heb.4.15 — For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tested in every way, yet without sin.
  17. ↩Ps.7.10 — Let the evil of the wicked come to an end, and establish the righteous one — the One who tests hearts and kidneys, O righteous God.
  18. ↩Ps.64.7 — They search out iniquities; we have completed a careful search; and the inward part of a man, and the heart, are deep.
  19. ↩Prov.20.10 — Differing weights and differing measures— both of them are an abomination to the LORD.
  20. ↩Prov.20.10 — Differing weights and differing measures— both of them are an abomination to the LORD.
  21. ↩Ps.61.2 — Hear, O God, my cry; attend to my prayer.
  22. ↩Matt.3.15 — But Jesus answered him, "Permit it now, for it is fitting for us to fulfill all righteousness." Then he permitted him.
  23. ↩Rom.9.5 — whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.
  24. ↩Luke.1.26 — In the sixth month the angel Gabriel was sent from God to a city of Galilee whose name was Nazareth,
  25. ↩Matt.19.12 — For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. The one who is able to receive this, let him receive it.
  26. ↩Matt.18.3 — And he said, "Truly I tell you, unless you turn and become like the children, you will never enter the kingdom of heaven."
  27. ↩Luke.1.35 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God."
  28. ↩Luke.1.48 — For he has looked upon the lowliness of his servant. For behold, from now on all generations will call me blessed.
  29. ↩Luke.1.48 — For he has looked upon the lowliness of his servant. For behold, from now on all generations will call me blessed.
  30. ↩Isa.66.2 — And all these things my hand has made, and so all these things came to be, declares the LORD. But this is the one I will look to: the poor and contrite in spirit, and the one who trembles at my word.
  31. ↩Matt.22.30 — For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.
  32. ↩2Cor.4.7 — But we have this treasure in clay jars, so that the surpassing power belongs to God and not from us.
  33. ↩1Cor.13.3 — And if I give away all I possess, and if I hand over my body so that I may boast, but do not have love, I gain nothing.
  34. ↩1Cor.13.2 — And if I have prophecy, and understand all mysteries and all knowledge, and if I have all faith, so as to move mountains, but do not have love, I am nothing.
  35. ↩1Cor.13.1 — If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.
  36. ↩1Cor.13.3 — And if I give away all I possess, and if I hand over my body so that I may boast, but do not have love, I gain nothing.
  37. ↩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.
  38. ↩2Cor.12.9 — And he said to me, "My grace is sufficient for you, for power is made perfect in weakness." So most gladly I will rather boast in my weaknesses, so that the power of Christ may dwell in me.
  39. ↩Isa.57.15 — For thus says the High and Lofty One who inhabits eternity, and Holy is His name: I dwell in the high and holy place, and also with the contrite and lowly in spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.
  40. ↩Phil.2.7-Phil.2.8 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being. Phil.2.8 — And he humbled himself, becoming obedient to the point of death, even death on a cross.
  41. ↩Eph.5.25-Eph.5.27 — Husbands, love your wives, just as Christ also loved the church and gave himself up for her. Eph.5.26 — in order that he might sanctify her, having cleansed her by the washing of water with the word, Eph.5.27 — so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, so that she might be holy and blameless.
  42. ↩Hos.2.19-Hos.2.20 — And I will remove the names of the Baals from her mouth, and they shall no more be mentioned by their name. Hos.2.20 — And I will make a covenant for them on that day with the beasts of the field, and with the birds of the sky, and with the creeping things of the ground; and I will break the bow and the sword and war from the land, and I will make them lie down in safety.
  43. ↩Hos.2.20 — And I will make a covenant for them on that day with the beasts of the field, and with the birds of the sky, and with the creeping things of the ground; and I will break the bow and the sword and war from the land, and I will make them lie down in safety.
  44. ↩Hos.2.19-Hos.2.20 — And I will remove the names of the Baals from her mouth, and they shall no more be mentioned by their name. Hos.2.20 — And I will make a covenant for them on that day with the beasts of the field, and with the birds of the sky, and with the creeping things of the ground; and I will break the bow and the sword and war from the land, and I will make them lie down in safety.
  45. ↩Matt.3.13-Matt.3.17;Luke.3.21-Luke.3.22 — Then Jesus comes from Galilee to the Jordan, to John, to be baptized by him. Matt.3.14 — But John tried to prevent him, saying, 'I need to be baptized by you, and do you come to me?' Matt.3.15 — But Jesus answered him, "Permit it now, for it is fitting for us to fulfill all righteousness." Then he permitted him. Matt.3.16 — And when Jesus had been baptized, he immediately went up from the water. And behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming upon him. Matt.3.17 — And behold, a voice from the heavens said, 'This is my beloved Son, in whom I am well pleased.' Luke.3.21 — Now when all the people had been baptized, and when Jesus also had been baptized and was praying, the heavens were opened, Luke.3.22 — and the Holy Spirit descended in bodily form like a dove upon him, and a voice came from heaven: "You are my Son, the Beloved; in you I am well pleased."
  46. ↩Matt.3.16-Matt.3.17 — And when Jesus had been baptized, he immediately went up from the water. And behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming upon him. Matt.3.17 — And behold, a voice from the heavens said, 'This is my beloved Son, in whom I am well pleased.'
  47. ↩Luke.3.22 — and the Holy Spirit descended in bodily form like a dove upon him, and a voice came from heaven: "You are my Son, the Beloved; in you I am well pleased."
  48. ↩Mark.9.7;Matt.17.5 — And a cloud came, overshadowing them, and a voice came from the cloud: This is my Son, the Beloved; listen to him. Matt.17.5 — While he was still speaking, a bright cloud overshadowed them, and behold, a voice from the cloud said, 'This is my beloved Son, with whom I am well pleased; listen to him.'
  49. ↩Isa.45.15 — Truly, you are a God who hides himself, O God of Israel, the Savior.
  50. ↩Mark.6.3;Matt.13.55 — Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us? And they took offense at him. 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?
  51. ↩Luke.3.23 — And Jesus himself was about thirty years old when he began, being the son, as was supposed, of Joseph, the son of Heli,
  52. ↩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.

Notes

  1. 1 ↩The Latin text contains scribal errors: humiUtas and humihtas (for humilitas), etinflammat (for et inflammat). The translation follows the corrected readings. The quotation is attributed to Bernard of Clairvaux; exact source identification is pending.
  2. 2 ↩Scribal errors: hsec (for haec), aflectu (for affectu). Translation follows corrected readings.
  3. 3 ↩Multiple scribal errors: temetipsum (for te + metipsum), humiheris (for humilieris), vihor (for vigor), ocuhsahorum (for oculis hominum). Translation follows corrected readings. The phrase 'factus vihor tibi' is rendered as 'vigorous in your own sight' — the sense being that honest self-knowledge gives a person a certain sober strength or seriousness in their own estimation.
  4. 4 ↩The phrase 'factus vihor tibi' is difficult. The reading 'vigor' is uncertain; the sense intended may be that truthful self-examination produces a kind of sober earnestness or seriousness in one's own eyes, as opposed to the inflated self-image that comes from flattery.
  5. 5 ↩Scribal error: humihs (for humilis). Translation follows corrected reading.
  6. 6 ↩Scribal error: veritahs (for veritatis). Translation follows corrected reading.
  7. 7 ↩Scribal errors: veri'ate (for veritate). Translation follows corrected reading. The phrase 'charitatis veritate' is rendered as 'the truth of love' — the sense being the authentic, genuine character of love.
  8. 8 ↩The clause 'quod noceat agnoscenti' — 'what would harm the one recognizing it' — is ambiguous. It may mean that openly displaying certain truths about oneself would harm the person who recognizes (acknowledges) those truths, or that it would harm the one who comes to know them. The translation follows the most natural reading: the one who recognizes the truth about us may be harmed by our making it public.
  9. 9 ↩The word '7ios' in the normalized text is an uncertain reading — possibly a corruption of a proper name or a numeral/abbreviation. The translation follows the surrounding quotation structure and the clear scriptural echo (Matthew 3:15) rather than the uncertain token.
  10. 10 ↩The final word 'incUnato' is an uncertain form, possibly a corruption of 'incubato,' 'inclinato,' or a similar verb. The translation renders the most plausible intended sense — an exhortation to humble or lower oneself — based on the context of the sentence and the surrounding discussion of humility.
  11. 11 ↩'Quisjustus' appears to be quis and justus run together; 'humihs' is an uncertain reading, normalized here as humilis (humble). The translation follows the most plausible intended reading.
  12. 12 ↩Several uncertain forms: 'inchnaret' (possibly inclinaret, 'bowed'), 'iUe' (possibly ille, 'he/that one'), 'omnemjustitiam' (omnem + justitiam run together), 'consuramationem' (possibly consummatio), 'iu' (possibly in), 'humihtaUs' (possibly humilitas). The translation renders the most plausible intended sense throughout, following the baptism narrative context.
  13. 13 ↩'humihs' is an uncertain reading, normalized here as humilis (humble).
  14. 14 ↩'illa' refers back to charity/love (charitas) from the preceding context (section 23, s8: 'sine charitate tamen, nec pretium habet nec meritum'). The question is elliptical: 'What good is received without it?' with 'faith' supplied as the next item in the Pauline catalogue.
  15. 15 ↩This single-word sentence is a continuation of the rhetorical question in s2, listing faith as another good that is received without charity. It functions as an elliptical question: '[What of] faith?'
  16. 16 ↩Allusion to 1 Cor 13:2: 'Si habuero fidem ita ut montes transferam.' The subjunctive 'transferat' (present subjunctive) conveys a hypothetical condition. The Latin here uses 'nec si montes transferat' — 'not even if it should move mountains' — continuing the argument that faith without charity is nothing.
  17. 17 ↩Manuscript reads 'ScienUa' — normalized to 'scienua'. The form is uncertain but the intended word is almost certainly 'scientia' (knowledge). Rendered as 'Knowledge?' continuing the elliptical rhetorical catalogue.
  18. 18 ↩Manuscript reads 'iSec' (normalized from 'iSec') and 'quce' (normalized from 'quce'). The form 'iSec' is uncertain — possibly a corruption of 'ipse' or 'ipsa', or a scribal abbreviation. The relative pronoun 'quce' is likely 'quae'. The sentence continues the catalogue: not even the gift of speaking in angelic tongues (cf. 1 Cor 13:1).
  19. 19 ↩Allusion to 1 Cor 13:1: 'Si linguis hominum loquar et angelorum, caritatem autem non habeam…'
  20. 20 ↩Manuscript reads 'Martjrium' — normalized to 'martjrium'. The 'j' represents 'i' in medieval Latin orthography; the intended word is 'martyrium' (martyrdom). Rendered as 'Martyrdom?' continuing the elliptical rhetorical catalogue.
  21. 21 ↩Quotation from 1 Cor 13:3 (Vulgate): 'Et si distribuero in cibos pauperum omnes facultates meas, et si tradidero corpus meum ita ut ardeam, caritatem autem non habeam, nihil mihi prodest.' The 'inquit' introduces the Pauline voice. The 'ita ut ardeam' is a result clause ('so that I may burn' / 'with the result that I may burn').
  22. 22 ↩The 'ut' clause is rendered as result ('so that') rather than purpose, following the gloss annotation. The sense is: handing over one's body with the result of burning (i.e., being burned as a martyr) profits nothing without charity.
  23. 23 ↩The source text contains apparent transcription artifacts ('"^; "') where a Bernardine quotation should appear. The normalized reading preserves these gaps. The translation supplies the most likely intended sense from Bernard's known homiletical tradition on the baptism of Christ, but the exact Latin wording is uncertain.
  24. 24 ↩The raw text 'n Ecce,Domine Jesu, velnuncjamloquere, licenUam loquendi habes a Patre' contains apparent OCR or transcription artifacts (initial 'n', 'velnuncjamloquere' as one word, 'licenUam' with capital U). The normalized text preserves these. The translation renders the most plausible intended sense: an exhortation to Christ to speak, grounded in the Father's authority.
  25. 25 ↩The word 'siBenediclus' is an uncertain reading (confidence 0.5), possibly a proper name or scribal form. The translation omits it pending clarification; the sentence appears to be cut off or corrupt at this point.
  26. 26 ↩The words 'Eiiip' and 'i' are both uncertain readings (confidence 0.3), possibly a place name or scribal error. No reliable translation can be offered.
  27. 27 ↩'Dom' is an abbreviation with uncertain expansion (confidence 0.5). Possibly 'Dominus' or a scribal shorthand. Cannot be reliably translated.
  28. 28 ↩'scrm' is an abbreviation with uncertain expansion (confidence 0.5). Possibly 'sacramentum' or a scribal shorthand. Cannot be reliably translated.
  29. 29 ↩Both 'i' and 'tulus' are uncertain readings (confidence 0.3). No reliable translation can be offered.
  30. 30 ↩The initial word 'lebat' has an uncertain lemma (confidence 0.5), possibly a scribal form. The translation assumes it continues the thought from the preceding corrupt sentences, connecting to Christ's self-hiding.
  31. 31 ↩Virtus rendered 'virtue' in the sense of an excellence of character, not mere moralism. Eo…quo rendered as 'the more…the more' to capture the ablative-of-degree-of-difference construction.

Meditationes Vitae Christi (Pseudo-Bonaventure), Castilian court context companion

A scene a day, for life

Chosen Portion continues this rhythm: one short reading and prayer every morning, free on iOS

The Meditationes portioned Christ's life into daily scenes for lay meditation — the exact daily-portion model Chosen Portion delivers to your phone.

  • Keep the one-scene-a-day habit going after day 30, automatically
  • 10 minutes each morning: reading, meditation prompt, closing prayer
  • Free iOS install; your day-31 portion is ready when the plan ends
Chosen Portion — Daily Prayer (free iOS app) →