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Chapter 17MedVC.1.17

De jejunio et tentationibus Christi

Christ’s withdrawal into the desert

Jesus withdraws alone into the wilderness to fast, pray, and lie on the ground among wild beasts, offering himself as a model of suffering, humility, and spiritual discipline.

After the Lord Jesus was baptized, he went at once into the wilderness, up a certain mountain there, about four miles or so, called Quarantana, and he fasted forty days and forty nights; and, according to Mark, he was there with wild beasts.✦✦ So consider him here, and look at him closely: for he shows you examples of many virtues. For he goes into solitude, fasts, prays, and keeps watch; he lies down and sleeps on the bare ground, and humbly lives among beasts. So sympathize with him, because always and everywhere — but here especially — his life is full of suffering and bodily affliction. And from his example learn to practice four spiritual exercises drawn from these. For here there are four exercises of spiritual training, and wonderfully effective ones. [Illegible — manuscript contains only punctuation and markup artifacts.] […] they help, namely: solitude, fasting, […].

The aim of the monastic struggle

Through solitude, fasting, and bodily mortification the monk seeks purity of heart, which gathers all virtues and excludes all vices.

—and the mortification of the body. And through these we especially… we can attain purity of heart, which… (cf. XI, 29) Cass. Matt. Purity of heart is certainly something most deeply to be desired, because it somehow embraces all the virtues within itself. For it holds within itself love, humility, patience, and the other virtues, along with the putting away of all vices — because purity of heart does not stand alongside vices or alongside any lack of virtue.

Purity of heart and the call to solitude

Purity of heart is presented as the purpose of monastic effort, best sought in solitude, where the soul can escape impurity and be joined to God.

And so it is handed down in the teachings of the holy Fathers that the whole effort of the monk should be directed toward attaining purity of heart; for this is the means by which a person deserves to see God, the Lord saying in the Gospel: "Blessed are the pure in heart, for they themselves will see God."✦ And according to Bernard, the one who is brighter is nearer to God. But to be most bright is to have arrived. Now for attaining this, fervent and constant prayer is of great value, about which you will be taught more fully below. But prayer accompanied by gluttony, or gorging of the body, or its softness, or idleness, is of little value. And so fasting and affliction of the body are required — but discreet; for what is indiscreet hinders every good. Furthermore, solitude seems to contribute to the fulfillment of all the things mentioned above; for amid tumult and noise prayer cannot properly be made, and seeing and hearing many things can scarcely be done without impurity and offense. For death enters through our windows into our souls, and so following the Lord's example, go into solitude — that is, as much as you can, separate yourself from the company of the crowd, and be alone, if you wish to be joined to him and to see him through purity of heart.✦

Fleeing the crowd and worldly talk

The reader is urged to avoid worldly conversations, restless fantasies, and inner turmoil, and instead to become a solitary bride of God.

Flee even conversations with worldly people, and especially with those of the world. Don't chase after new devotions or new friendships. Don't fill your eyes and ears with empty fantasies. And avoid everything that disturbs the soul's rest and the mind's tranquility, as if it were poisonous and hostile to your soul. It wasn't without reason that the holy Fathers sought out groves and places most remote from all human contact. And not without reason did they command those who remained in the monasteries to be blind, deaf, and mute. So that you may understand this better, hear what Bernard says on the subject: 'You, I say, if you are moved and burn with longing at the promptings of the Holy Spirit, take care how you are to make your soul a bride of God. Sit in solitude, according to the Prophet, since you have raised yourself above yourself, desiring to be betrothed to the Lord of angels.'12 Haven't you raised yourself above yourself, to cling to God and to be one spirit with him?✦

Sitting alone with the Bridegroom

True solitude is interior and spiritual: the soul must withdraw in mind and desire, not only in body, to be alone with Christ its Bridegroom.

So sit in solitude, like a turtledove: don't worry about the crowds, don't get mixed up with the crowd of others — even with yourself.✦ and forget your people and your father's house — and the King will desire your beauty.✦ O holy soul, be alone, so that you may keep yourself entirely for the one alone, whom you have chosen for yourself above all others. Flee public life, flee even your own household, withdraw from friends and from those closest to you — even from the one who serves you. Don't you know that you have a bashful bridegroom, one who by no means wishes to grant you his presence while others are around? Withdraw, then — but in mind, not in body; in intention, not in outward form; in devotion, not in appearance; in spirit, not in externals. For it is Christ the Lord, the Spirit, who stands before your face; and what he seeks is not the solitude of the body.✦ Although at times you do withdraw bodily as well, when you can do so fittingly — especially at the time of prayer.

Imitating Christ’s desert life

Even amid crowds, one can be interiorly alone; therefore the reader is urged to imitate Christ’s solitude, fasting, and humility, and to visit him often in the desert of the heart.

"And further below: "You are alone, if you don't think about what everyone else thinks, if you don't chase after present things, if you look down on what most people accept, if you disdain what most people desire, if you avoid quarrels, if you don't feel losses, if you don't keep score of wrongs done to you; otherwise, even if you're alone in body, you're not alone." Do you see that you can be both alone and yourself, when you're among many people and surrounded by crowds, even when you're by yourself? You are alone, no matter how great a crowd of people you move among; just be careful not to be a curious snoop or a rash judge of other people's lives. "Thus far Bernard." You see how necessary solitude is, and how bodily solitude alone isn't enough without interior solitude; but for interior solitude to be had, the bodily solitude must be very deep, so that the mind doesn't spill out through external things, so that it can gather itself together with its bridegroom. Therefore, with all your desire, with all your strength, strive to imitate the Lord Jesus, your bridegroom, through solitude, through prayer, through fasting, and through measured bodily afflictions. And in the fact that he keeps company with wild beasts, learn to live humbly among other people, and to endure with equanimity even those who sometimes seem to you to behave unreasonably. Visit the Lord himself often in that solitude.

Christ’s hunger and the coming of the tempter

After forty days of fasting, Christ becomes hungry, and the tempter arrives to assail him, beginning the drama of the temptation.

You'll notice he stays in the same place four times over, and especially how he lies on the ground at night. For any faithful soul ought to visit him at least once a day, especially from Epiphany through the forty days he remained there. But when the forty days were complete, the Lord grew hungry. Then the tempter came to him, wanting to find out whether he was the Son of God, and he tempted him on the holy day of Passover. , always. 1, Ides. , in the Psalms. Whoever lives there, as far as sense is concerned.

The first temptation: gluttony

The devil tempts Christ to turn stones into bread, but Christ overcomes him by Scripture, teaching that gluttony must be conquered first if other vices are to be resisted.

Job, chapter 7. The devil tempted him with gluttony, saying: 'If you are the Son of God, command that these stones become loaves of bread.'✦ But he could not deceive the Master. For the Lord answered at once and conducted himself in such a way that he did not yield to the temptation of gluttony, nor could the adversary discover what he intended. He didn't deny that he was the Son of God, nor did he declare it outright; instead, by the authority of Scripture he overcame the tempter.✦ Note here that by the example of the Lord, we must resist gluttony. This is where we must begin, if we wish to overcome the vices. It seems that whoever has succumbed to gluttony is left weak and feeble when it comes to overcoming the other vices. For thus the Gloss says in that passage on Matthew: 'Unless gluttony is first restrained, it is in vain that one labors against the other vices.' Afterward the devil took him and carried him to Jerusalem, which is about eighteen miles from there.✦

The second and third temptations

Christ is carried to the temple pinnacle and then a high mountain, where the devil tempts him with vainglory and avarice, but is defeated each time, showing that we too should not be surprised by temptation.

Now these distances between places, which I frequently mention to you in this little work, I heard from those who had been in those regions. Consider here the Lord's kindness and patience. For he allowed himself to be carried and touched by that bloodthirsty beast, which thirsted for his own blood and the blood of all his lovers.3 Placing him on the pinnacle of the temple, the devil tempted him concerning vain glory, likewise wishing to test what was said above; but here too he is overcome by the authority of Scripture, and his purpose is frustrated.✦4 From then on, therefore, according to Bernard, because the Lord showed nothing of his divinity, the enemy supposed him to be a man, and tempted him a third time, as a man.5 From there, therefore, taking him up, he carried him back to a high mountain near the mountain called Quarantena, about two miles away, and then tempted him concerning avarice; but here too the murderer was defeated.✦67 You have seen how the Lord Jesus was touched and tempted.8 Do you wonder, then, if we ourselves are tempted?

Christ’s victory and angelic ministry

After his temptations, Christ is ministered to by angels, inviting us to contemplate his humble eating and the mystery of his bodily need after so long a fast.

He himself was also tempted at another time. Hence Bernard says: "Whoever does not read about the fourfold temptation of the Lord ignores Scripture, which says that the life of man upon earth is a temptation."✦ The Apostle also says that he was tempted through all things, in likeness, without sin.✦ The victory won, angels came and ministered to him.✦ Here, pay careful attention and behold the Lord eating, with only angels surrounding him, and consider well all that follows, because these things are beautiful and deeply devout. And I ask: what did the angels minister, that he might eat after so long a fast? On this point Scripture does not speak — and not only on this point. ad l.

The question of the angelic food

The text reflects on how Christ, though able to create food, did not do so here, since miracles were done publicly for others, not privately among angels.

It is. Thousands. …tower; however, we can arrange this victorious meal just as we wish. And indeed, if we consider his power, the question is straightforward: he was able to create the things he wanted and have them from created things, according to his own will and judgment. But we do not find that he used this power for himself or his disciples; however, he did use it for the crowds, whom he fed on two occasions in a great multitude from a few loaves. Concerning the disciples, however, we read that while he was present they were plucking ears of grain on account of hunger and eating them. Similarly, when he was tired from the journey and sitting on the well speaking with the Samaritan woman, it is not said that he created food, but that he sent the disciples into the town to look for food. Nor is it likely that he did so through a miracle, because he performed miracles for the edification of others and in the presence of many; but here there were only angels.

Angels sent to Mary’s table

The angels minister provisions to Christ in the desert, prefiguring Daniel’s miraculous feeding, and Christ asks them to bring food from his mother Mary, rejoicing in his victory.

What, then, should we meditate on in our minds concerning this? For there was no human dwelling there, nor any food prepared; but the angels brought him provisions in abundance, just as happened to Daniel. When the prophet Habakkuk had prepared food for his reapers, the angel of the Lord carried him by the hair from Judea to Babylon, to Daniel, so that he might eat, and afterward brought him back in a moment. Let us linger here, then, and take up this way of doing things, and rejoice with the Lord at this meal of his — and may his most excellent mother share in this same joy and victory. Let us meditate in this way — piously and devoutly. Angels come — Satan having been driven away — in a great multitude to the Lord Jesus Christ, and worshiping him they fell to the ground, saying: Hail, Lord Jesus, God and Lord our God; and the Lord received them humbly and kindly, and with a bow of the head, knowing himself to be made a little lower than the angels.✦ The angels say to him: Lord, you have fasted greatly — what do you wish us to prepare for you? And he says to them: Go to my dearest mother, and if she has anything at hand, bring it to me; for I gladly take my food from no other source as I do from hers.

The solemn meal in the desert

Angels bring humble food from Mary and Joseph, and Christ receives it reverently, inviting us to watch closely his every action and demeanor.

Then two of them set out and in a moment were with her, and greeting her reverently, they deliver a message, and they carry a small portion of pottage, which she and Joseph had prepared for themselves, and bread with suitable accompaniments; and perhaps the Lady also managed to procure some little fish, if she was able. Having returned, therefore, they carry it out on the level ground, and a message of blessing — Joun. , IV, 6. —3 < Dan. , xiv, 33 f>t " Psat. cxxxv, 2j.✦ They carry it out solemnly. But look at him here, carefully, in each thing that he does.

Christ eats among the angels

Christ sits composedly on the ground and eats with angels serving him, provoking both wonder and compassion at the Lord of all humbly needing bodily food.

He sits on the ground, composed and dignified, eating with sober restraint. Angels stand around him, ministering to the Lord their God.✦ One serves him with bread, another with wine, another prepares small fish, and others sing from the songs of Zion, rejoicing and celebrating the same feast before him. If it may be said, this feast is mingled with the deepest compassion — and for that reason we too ought to weep. For they look upon him with reverence, considering that he is God and their Lord, the Creator of the whole world, who gives food to all flesh — and yet here he is, humbled, in need of bodily sustenance, eating like any other person among the people. They are moved to compassion. You would cry out and say: 'O Lord, what great things you have done!'✦ All your works are filled with wonder.✦ Help me, so that I too may suffer something for you, who for my sake endured so many and such great things. Surely this alone should set your heart ablaze with love for him.

Christ’s return from the desert

After the meal, Christ dismisses the angels, descends the mountain barefoot, returns to the Jordan, and is pointed out by John as the Lamb of God, followed by Andrew and another disciple.

At last, having taken refreshment, he tells the angels to carry back word and tell his mother that he'll return to her soon. When they had returned, he says to all of them: Return to the Father and to true joys, for I must still go on my pilgrimage. I ask you, Yos, to commend me to the Father and to the heavenly court. They fell to the ground, and seeking his blessing, received it; then they returned to his homeland, fulfilling his commands, and they filled the whole heavenly court with the news of his victory and of these new things. The Lord Jesus, wanting to return to his mother, came down from the mountain. Look at him now, and look well: how the Lord of all goes alone on bare feet, and feel deep sympathy for him. He came to the Jordan, and John, seeing him coming toward him, pointed him out with his finger, saying: Behold, the Lamb of God; behold, the one who takes away the sins of the world. It is he upon whom I saw the Holy Spirit resting, when I baptized him.✦✦ And again the next day, when he saw him walking near the Jordan, he said the same thing: Behold, the Lamb of God.✦ Then Andrew, and another of John's disciples, went after Jesus.✦

The first disciples come to him

Jesus asks the seeking disciples what they want, invites them to stay with him, and Andrew soon brings Peter, whom Jesus begins to call Cephas.

The gracious Lord, thirsting for their salvation and wanting to give them confidence in himself, turned to them and said, "What are you looking for?"✦ But they said, "Rabbi, where do you live?"✦ And he himself led them to the house where he was then staying in those parts, and they remained with him for one day.✦ Afterward Andrew brought his brother Peter to Jesus, whom he eagerly […].✦ CAF. 18–19. For he already knew what he was going to do about him. And he said to him, "You will be called Cephas," and so he came into a certain closeness and familiarity with them.✦

Christ returns home to his mother

Jesus journeys back to Galilee and to his mother, who receives him with indescribable joy, while he remains with her and Joseph as was his custom.

Afterward, when the Lord Jesus wished to return to Galilee to his mother, he left those regions and set out again. Look upon him now too, suffering with him, and always go with him; for he goes alone, as is his custom, barefoot along such a long road of fourteen miles.9 When he reached home, his mother, seeing him, was made joyful beyond what words can express; she rises, runs to meet him, and receives him into the tightest of embraces. He bowed to her reverently, and so did his foster father Joseph, and he remained with them as was his custom.10 Wednesday

Read the original Latin

Postquam Dominus Jesus fuit baptizatus, incontinenti perrexit ^ in desertum super quemdam montem ibi ad quatuor miUiaria vel circa, qui vocatur Quarentana, et jejunavit quadraginta diebus et quadraginta noctibus, et, juxta Marcura ^, erat ibi cum bestiis. Considera ergo hic et attente conspice ipsum: plurium enim virtutum exempla tibi demonstrat. Vadit enim in solitudinem, jejunat, orat et vigilat; jacet et dormit in plana terra, et humiliter cum bestiis conversatur. Compatere ergo ei, quia semper et ubique, sed hic maxime vita sua poenosa est, et corporis afflictiva. Ac ejus exemplo disce Quatuor ab 60 iu his exercitari. Nam quatuor hic tangunad spiri- jyp q^gg spirituaUs exercitii sunt, et mirabihter tuale ex-. \ ^,. , ercitium sc mviccm adjuvant, scihcet solitudo, jejunium, perii- Qi.

atio, et afflictio corporis. Et per ista maxime nentia,,-. pervenire possumus ad cordis puritatem, qu£e • Maith. , XI, 29. Cass. , \, ^ Matih. , puritas utique est nimium peroptanda, eo quod in se omnes virtutes quodammodo comprehendit. Continet enim charitatem, humihtatem, patientiam, et caeteras virtutes, et remotionem omnium vitiorum: quia cum vitiis, vel cum defectu virtutis non stat puritas cordis.

Et propterea in collationibus sanctorum Patrum traditur *, quod totum exercitium monachi debet esse ad cordis puritatem habendum; hocenim est per quod homo meretur videre Deum, dicente Domino in EvangeUo ": Beati mundo corde, quoniam ipsi Deum videbunt. Et secundum Bernardum, qui clarior est, ille Deo propinquior. Esse autem clarissimum, pervenisse est. Ad hanc autem habendam, multum valet oralio fervens, et assidua, de qua plenius infra doceberis. Sed oratio cum crapula, vel ingurgitatione corporis, vel ejus molUtie, vel otiositate, parum valet. Et ideo requiritur jejunium, et afflicUo corporis, discreta tamen: nam indiscreta impedit omne bonum. Praeterea ad omnium praedictorum consummationem videtur facere solitudo: nam cum tumultu et strepitu non potest decenter oratio fieri: et videre, et audire multa, vix fieri potest sine impuritate et offensa. Mors enim ^ intrat per fenesiras nostras ad animas, et ideo Domini exemplo vade in soUtudinem, id est, quantum potes, te separa ab aUarum consortio, et sis soUtaria, si vis ei conjungi, et per puritatem cordis eum videre.

Fuge etiam coUocutioneSj etmaxime saecularium personarum. Non quaeras novas devotiones et amicitias. Non impleas oculos, et aures phantasmatibus vanis. Et omnia quae quietem animi et tranquilUtatem mentis perturbant, tanquam venenosa et animae inimica devita. Non enim sine causa sancti Patres petebant nemora et loca remoUssima ab omni hominum conversatione. Et non sine causa mandabant his, qui in coenobiis remanebant, quod essent caeci, surdi et muti. Ut autem hoc meUus intelUgas, audi quid super hoc dicit Bernardus "^: " Tu, inquam, si ad Spiritus sancti incitamenta moveris, etinardescis dare operam, quomodo animam tuam facias sponsam Dei, sedeas secundum Prophetam * solitarius, quoniam levasti te supra tc, volens angelorum Domino desponsarJ? An non supra te, adhaerere Deo, atque unum spiritum esse cum eo?

Sede itaque soUtarius, sicut turtur: nihil tibi de turbis, nihil cum multitudine caeterorum -, eUamet. que * obliviscere populum, et domum patris tui, et concupiscet Rex decorem tuum. 0 sancta anima, sola esto, ut soli omnium serves te ipsam, quem ex omnibus tibi elegisti. Fuge publicum, fuge et ipsos domesticos, secede ab amicis et ab intimis, etiam et ab illo qui tibi ministrat. An nescis te verecundum habere sponsum, et qui nequaquam suam velit tibi indulgere praesentiam, preesentibus caeteris? Secede ergo, sed menle, non corpore; sed intentione, sed devotione, sed spiritu. Spiritus enim ante faciem tuam Christus Dorainus; spiritusque requirit, non corporis solitudinem. Quanquam interdum et corpore non otiose te separas, cum opportune potes, praesertim tempore orationis.

" Et infra-: "Solus es, si noncommunia cogites, si non affectes praesentia, si despicias quod multi suscipiunt, si fastidias quod multi desiderant, si jurgia devites, si damna non sentias, si non recorderis injuriarum; alioquin nec si solus corpore es, solus es. Videsne posse te esse et solum, cum inter multosj et inter multos, cum solus es? Solus es, in quantacumque hominum converseris frequentia; tantum cave alienas conversationis esse aut curiosus explorator, aut temerarius judex. " Hucusque Bernardus. Yides quomodo necessaria sit solitudo, et quomodo non sufBcitcorporalissine mentali; sed ut mentalis habeatur, oportet corporalem esse altissimam, ut mens per exteriora non effluat, ut se cum sponso suo recolligere possit. Igitur toto affectu, toto posse tuo coneris imitari Dominum Jesum sponsum, et solitudine, et oratione, et jejunio, et corporis afflictionibus discretis. In eo vero, quod conversatur cura bestiis, disce inter alios humiliter conversari, et eequanimiter tolerare etiam eos, qui tibi videntur aliquando irralionabiliter se habere. Ipsum autem Dominum ScBpe in hac solitudine visita.

Conspicies eum quaUter conversatur ibidem, et maxime, qualiter jaceat de nocte iu tcrra. Quselibet enim anima fidelis deberet eum in die semel adminus visitare, maxime ab Epiphania usque ad quadraginta dies quibus ibi manebat. Completis autem quadraginta diebus, Dominus esurivit. Tunc tentator acccssit ad eum, volens explorare, utrum fuisset lilius Dei, tentavitque in die sanclo Pasch. , seim. 1, Id. , in Psal. Qui habital, quoad seusum.

Job, VII, l. eum de gula, dicens: Si fllius Dei es, dic ut lapides isti panes fiant. Sed non potuit magistrum decipere: tahter enim respondit, et sic se habuit, quod nec in tentatione gul® succubuit, nec scire adversarius potuit quod voluit. JNon enim negavit nec asseruit esse filium Dei, sed eura auctoritate Scripturse convicit. Et nota hic exemplo Domini esse resistendum gulae: nam ab eo inchoandum est, si vitia volumus superare. Videtur enim, quod qui gulaj succubuit, imbecillis reddatur ad aUa vitia devincenda. Sic enim dicit Glossa in loco isto super Matthaeum: " Nisi prius gula refrenetur, frustra contra alia vitia laboratur. " Postea diabolus assumpsit eum, et portavit eum in Hierusalem, quae distat inde per decem et octo miUiaria, vel circa.

Has autem locorum distantias, quas pluries in opusculo tibi narro, ab his audivi, qui in illis partibus fuerunt. Considera hic benignitatem, et patientiam Domini. Permisit enim se portari et contrectari ab illa cruentabestia, quae suum et omnium amatorum suorum sanguinem sitiebat. Statuens autem eum super pinnaculum iempli, tentavit eum de vana gloria, similiter volens explorare quod supra: sed et hic auctoritate Scripturae devincitur, et sua intentione frustratur. Ex tunc ergo, secundum Bernardum *, quia Dominus nihil oslendit divinitalis, arbitratus hostis eum esse hominem," tentavit eum tertio, ut hominem. Exinde ergo assumens eura reportavit in montem excelsum prope dictum montem de Quarantena per duo milliaria, et tunc tentavit eum de avaritia; sed et hic homicidaille succubuit. Vidisti quoraodo Dominus Jesus fuit contrectatus et tentatus. Miraris ergo si nos tentemur?

Fuit etiam ipse alias tentatus. Unde Bernardus dicit ": " Qui quadruplicem tentationem de Domino non legit, ignorat Scripturam, quae dicit, quod cst vita hominis super terram. Apostolus quoque dicit eum fuisse ® tentatum per omnia, pro similitudine ubsque peccato. " Victoria itaque facta, venerunt angeli, et ministrabant ei. Hic autem diligenter altende, et conspice Dominura comedentem, solum circuradantibus angelis, et considera bene omnia quae sequentur, quia pulchra sunt et devota valde. Et qua^ro quid angeli ministrabant, ut comederet post tam longum jejunium? I)e hoc Scriptura non loquiesse solum etiam. ad'l.

est. mililia. tur; possumus autem lioc victoriosum prandium, sicut volumus, ordinare. Et quidem si ejuspotentiam consideremus, expedita est quaestio, quia res quas vellet creare, et de creatis habere, poterat pro suee arbitrio voluntatis. Sed non invenimus^ quod hac potentia pro se vel pro discipulis suis usus fuerit; pro turbis autem fecit, quas pavit duabus vicibus in multitudine raagna de panibus paucis. De discipuhs autem legimus, quod eo praesente * spicas vellebant propter famem, et comedebant. Similiter, cum fatigatus ex itinere sedebat super puteum loquens cum Samaritana, non dicitur quod creavit cibos, sed quod ^ misit discipulos in civitatem, ad quaerendum cibos. Nec est verisimile quod per miraculum, quia miracula faciebat ad aliorum aedificationem, et in praesentia plurium; sed hic non erant nisi angeli.

Quid ergo circa hoc meditabimur in mente? Namque illic non erat habitatio hominum, nec cibi parati; sed aUunde parata cibaria portaverunt angeli ei, sicut contigit Danieli *. Cum enim Abacuc propheta parasset puhnentum pro messoribus suis, portavit eum Angelus Domini per capillos de Judaea in Babylonem ad Danielem, ut comederet, et postea in momento eum reportavit. Immoremur ergo hic, et hunc modum assumamus, et jucundemur cum Domino in hoc prandio suo, sentiatque mater sua excellentissima de hac eadem jucunditate et victoria. Pie autem ac devote sic meditemur. Veniunt angeh, Satana repulso, in multitudine magna ad Dominum Jesum Christum, et adorantes eum prociderunt in terram, dicentes: Salvete, Domine Jesu, Deus Dominus noster; etDominus humihter ac benigne recepit eos, et cum capitis inclinatione, cogitans se fore hominem rainoratum paulo minus ab angehs. Dicunt ei angeU: Domine, muUum jejunastis, quid vuUis utvobis paremus? EtiUe: Ite ad matrem meam charissimam, et si quid habet ad manus, deferte; quia de nuUis cibis sic Ubenter vescor, sicut de suis.

Tunc duo ex ipsis pergentes in momento fuerunt cum ea, et eam reverenter salutantes, ambasiatam faciunt, et modicum pulmentum, quod sibi et Joseph paraverat, et panem cum tobaUa et aUis opportunis portant; et forte Domina etiam aUquos pisciculos, si potuU, procuravit. Reversi ergo portant in plana terra, et mensaj benedictionem " Joun. , IV, 6. -3 < Dan. , xiv, 33 f>t " Psat. cxxxv, 2j. solemniter peragunt. Conspice autem eum hic bene in singuUs quae agit.

Sedet enim in terra composite ac curiaUter, et sobrie comedit. Circumstant AngeU ministrantes Domino suo. AUus servit ei de pane, aUus de vino, aUus parat pisciculos, et alii cantant de canticis Sion, et jucundantur, et idem festum agunt coram eo, Si liceat dici, permixtum est hoc festum compassione permaxima, propter quam et nos deberemus plorare. Conspiciunt enim eum reverenter, et considerantes Deum et Dominum suum, et totius mundi creatorem, qui ^ dat escam omni carni, sic humiliatum, et sustentatione cibi corporalis indigentem, et comedentem sicut caeteros de populo, moventur compassione. Clamares et diceres: 0 Domine, quanta fecisli! Omnia opera vestra sunt plena stupore. Adjuvate me, ut ego aliqua patiar pro vobis, qui pro me tot et tanta sustinuisti. Certe hoc solum te in ejus amorem deberet vehementer accendere.

Tandem sumpta refectione, dicit angelis, ut reportent res, et dicant matri, quod cito redibit ad eam. Ipsis autem reversis, dicit omnibus: Redite vos ad Patrem et ad gaudia vera; me enim adhuc peregrinari oportet: rogo autem Yos, ut me recommendeUs Patri, et toU curiae coelesti. Qui procidentes in terram, et benedictionem petentes, ea recepta, redierunt ad patriam, ejus jussa complentes, et de ejus victoria, et de his novis totam coelestem curiara impleverunt. Dominus autem Jesus volens redire ad matrem, de monte descendere. Conspice nunc etiam bene eum, quomodo solus vadit pedibus nudis Dominus omnium, et ei vehementer compatere. Venit autem ad Jordanem; quem Joannes videns ad se venientem, ostendit eum digito, dicens ^: Ecce agnus Dei, ecce qui tollit peccata mundi; ipse est super quem vidi Spiritum sanctum quiescentem, quando baptizavi eum. Et etiam altera die dum videret ambulantem juxta Jordanem, dixit similiter: Ecce agnus Dei. Tunc Andreas, et eUara unus aUus ex discipulis Joannis, iverunt post Jesum.

Benignus autem Dominus sitiens eorum salutem, ut daret eis de se fiduciam, vertit se ad eos, et dixit: Quid qitceritis? At illi dixerunt: Rabbi, ubi habitas? et ipse duxit eos ad domum, in quara tunc se reducebat in parUbus ilUs, et steterunt cum eo una die. Postea duxit Andreas Petrum fratrem suum ad Jesum, quem alacriter sus(") Uem qua. CAF. XVIII-XIX. sciebat enim qiiid de eo erat facturus. Et dixit ei: Tu vocaberis Cephas; et sic in aliqualem noliliam et familiaritatera venit cum eis.

Postea volens Dominus Jesus redire in Galilfeam ad matrem, discessit de partibus illis, et reverti. Quem etiam nunc compatiendo respice, et vade semper cum eo; nam solus vadit more solito, nudis pedibus per tam longam quatuordecim milliarium viam. Cum autem domum devenit, mater eum videns, ultra quam dici posset exhilarata, surgit, occurrit, et in amplexus strictissimos recipit: cui ipse reverenter inclinavit, et etiam nutritio suo Joseph, et cum eis more solito mansit. QUARTA FERIA

Scripture echoes

  1. ↩Mark.1.12-Mark.1.13 — And immediately the Spirit drives him out into the wilderness. Mark.1.13 — And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were serving him.
  2. ↩Matt.4.1-Matt.4.2 — Then Jesus was led up into the wilderness by the Spirit to be tempted by the Devil. Matt.4.2 — And after fasting forty days and forty nights, he was hungry.
  3. ↩Matt.5.8 — Blessed are the pure in heart, for they shall see God.
  4. ↩Jer.9.21 — Speak thus — declares the LORD — and the corpse of man shall fall like dung upon the face of the field, and like sheaves after the reaper, and there is none to gather.
  5. ↩1Cor.6.17 — But the one who is joined to the Lord is one spirit with him.
  6. ↩Ps.74.19;Isa.38.14;Ezek.7.16 — Do not give the life of your turtledove to the wild beasts; do not forget the life of your afflicted ones forever. Isa.38.14 — Like a crane or a swallow, so I chattered; I moaned like a dove. My eyes grew weak looking upward. O Lord, I am oppressed; be my security. Ezek.7.16 — But their survivors will escape and will be on the mountains like doves of the valleys, all of them moaning, each one for his iniquity.
  7. ↩Ps.45.10-Ps.45.11 — Daughters of kings are among your honored women; at your right hand stands the queen in gold of Ophir. Ps.45.11 — Listen, daughter, and see; incline your ear, and forget your people and your father's house.
  8. ↩2Cor.3.17-2Cor.3.18 — Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 2Cor.3.18 — And we all, with unveiled face, beholding the glory of the Lord as in a mirror, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
  9. ↩Matt.4.3 — And the tempter came and said to him, 'If you are the Son of God, tell these stones to become bread.'
  10. ↩Matt.4.4 — But he answered, "It is written: 'Man shall not live by bread alone, but by every word that proceeds from the mouth of God.'"
  11. ↩Matt.4.5;Luke.4.9 — Then the devil took him to the holy city and set him on the pinnacle of the temple. Luke.4.9 — And he brought him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, throw yourself down from here.
  12. ↩Matt.4.5-Matt.4.7 — Then the devil took him to the holy city and set him on the pinnacle of the temple. Matt.4.6 — And he said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will command his angels concerning you,' and 'On their hands they will bear you up, lest you strike your foot against a stone.'" Matt.4.7 — Jesus said to him again, 'It is written, You shall not put the Lord your God to the test.'
  13. ↩Matt.4.8-Matt.4.10 — Again, the devil takes him to a very high mountain and shows him all the kingdoms of the world and their glory. Matt.4.9 — And he said to him, 'All these things I will give you, if you fall down and worship me.' Matt.4.10 — Then Jesus said to him, 'Go away, Satan! For it is written, "You shall worship the Lord your God, and him alone shall you serve."'
  14. ↩Job.7.1 — Does not a human have a hard service on earth, and are not his days like the days of a hired worker?
  15. ↩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.
  16. ↩Matt.4.11 — Then the devil left him, and behold, angels came and ministered to him.
  17. ↩Ps.8.6;Heb.2.7 — You have made him a little lower than God, and crowned him with glory and honor. Heb.2.7 — You made him a little lower than the angels; you crowned him with glory and honor.
  18. ↩Ps.135.2 — who stand in the house of the LORD, in the courts of our God.
  19. ↩Matt.4.11;Mark.1.13 — Then the devil left him, and behold, angels came and ministered to him. Mark.1.13 — And he was in the wilderness forty days, being tempted by Satan. And he was with the wild animals, and the angels were serving him.
  20. ↩Luke.1.49;Ps.71.19 — for the Mighty One has done great things for me, and holy is his name. Ps.71.19 — And your righteousness, O God, reaches to the heights, you who have done great things; O God, who is like you?
  21. ↩Ps.139.14 — I will praise you, for I am fearfully and wonderfully made; your works are wonderful, and my soul knows it very well.
  22. ↩John.1.29 — The next day he sees Jesus coming toward him and says, "Look, the Lamb of God who takes away the sin of the world!"
  23. ↩John.1.32-John.1.34 — And John testified, saying, 'I have seen the Spirit descending from heaven like a dove, and it remained on him.' John.1.33 — And I did not know him, but the one who sent me to baptize with water said to me, 'The one on whom you see the Spirit descending and remaining — this is the one who baptizes with the Holy Spirit.' John.1.34 — And I have seen and have testified that this one is the Son of God.
  24. ↩John.1.35-John.1.36 — The next day again John was standing with two of his disciples. John.1.36 — And looking at Jesus as he walked by, he said, 'Behold, the Lamb of God.'
  25. ↩John.1.37 — And the two disciples heard him speak, and they followed Jesus.
  26. ↩John.1.38 — Then Jesus turned and, seeing them following, asked them, "What are you looking for?" They said to him, "Rabbi" (which means Teacher), "where are you staying?"
  27. ↩John.1.38 — Then Jesus turned and, seeing them following, asked them, "What are you looking for?" They said to him, "Rabbi" (which means Teacher), "where are you staying?"
  28. ↩John.1.39 — He said to them, 'Come and see.' So they came and saw where he was staying, and they remained with him that day. It was about the tenth hour.
  29. ↩John.1.42 — He brought him to Jesus. Looking at him, Jesus said, "You are Simon, son of John. You will be called Cephas" (which is translated Peter).
  30. ↩John.1.42 — He brought him to Jesus. Looking at him, Jesus said, "You are Simon, son of John. You will be called Cephas" (which is translated Peter).

Notes

  1. 1 ↩The reference to 'the Prophet' (secundum Prophetam) is a candidate scripture allusion, likely to Psalm 54:8 (Vulgate) or a similar prophetic text on solitude. Awaiting Moses resolution.
  2. 2 ↩The Bernard quotation is presented as direct speech but its exact source is unresolved. The quotation marks in the manuscript are ambiguous.
  3. 3 ↩cruentabestia is a hapax; rendered as 'bloodthirsty beast' to capture the compound sense of cruentus (bloody) + bestia (beast), referring to the devil.
  4. 4 ↩iempli is a scribal variant of templi (of the temple); normalized reading translated.
  5. 5 ↩oslendit is a scribal variant of ostendit; divinitalis for divinitatis. Normalized readings translated.
  6. 6 ↩eura is uncertain — possibly a scribal error. The context suggests the devil 'taking up' or 'raising' Christ; rendered as 'taking him up' to fit the narrative of transport to the mountain.
  7. 7 ↩homicidaille is a hapax; rendered as 'murderer' (from homicida), referring to the devil.
  8. 8 ↩quoraodo is a scribal variant of quomodo (how); normalized reading translated.
  9. 9 ↩compatiendo rendered 'suffering with him' to capture the participatory/devotional sense of sharing in Christ's experience.
  10. 10 ↩nutritio suo Joseph rendered 'his foster father Joseph' — nutritio here functions as a title for Joseph as guardian/nurturer.

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