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Chapter 35MedVC.1.35

De fuga Domini, quando voluerunt eum facere regem; item contra mundi honores

The Crowds Would Make Him King

After feeding the crowds, Jesus withdraws alone to the mountain, refusing their attempt to make him king, and sends the disciples across the sea ahead of him.

After the Lord had fed the crowds, as was recounted in the previous section, they wanted to make him king.✦ They were considering, you see, that he had the power to provide for their needs, and that under such a ruler they seemed to lack for nothing.1 But the Lord Jesus, knowing their intention, withdrew from them to the mountain, so that they didn't notice and couldn't find him at that point.✦2 He refused, then, to be honored with worldly glory. And notice how genuinely, not falsely, he fled this honor: he sent the disciples across the sea, and he himself went up the mountain, so that even if they searched for him further among the disciples, they would be unable to find him.3 The disciples, though, didn't want to be separated from him, but he directed them to get into the boat and cross over.4 Their desire was a good one — namely, to stay with their Lord always — but he had other plans.5 He was providing.6

The Bridegroom Who Slips Away

Drawing on Bernard of Clairvaux, the text teaches that Christ often withdraws spiritually from the soul in order to deepen desire, test devotion, and increase the fervor of those who seek him.

Look, then, at how they leave him against their will, and how the Lord Jesus makes it clear that he truly wants them to get into the boat without him — and then they obey humbly, no matter how hard and painful it seems to them. In this same way he acts spiritually with us every day. We would never want him to leave us at any time, but he has a different concern for the soul. He goes and returns — according to his own will, but for our good. This is why I want you to hear what Bernard says about this spiritual struggle. He speaks in this way: "When the Bridegroom has been sought with vigils and prayers and a great downpour of tears, suddenly — just when he seems to be within reach — he slips away. Then, coming back to the one who weeps and pursues him, he allows himself to be caught, but not held. In an instant he flies off again, as if from outstretched hands. But if the devout soul persists with prayers and tears, he will return again, and he will not deny her the desire of his lips."✦ But soon he'll vanish again and won't be seen, unless he is sought once more with the whole heart's desire. And so in this life there can be frequent joy from the Bridegroom's presence, but not a permanent possession — because even though his visit brings gladness, the coming and going is a source of distress. And the beloved must endure this for as long as the burden of the body weighs her down. But once she has shed the fleshly garment, she too will rise on the wings of her longings, freely making her way across the fields of contemplation, and with her mind unencumbered she will follow the Beloved wherever he may be.✦ Nor will he be present even in passing to every soul in this way — but only to the one whom great devotion, burning desire, and the sweetness of love prove to be a true bride, and whom the Word, coming to visit, deems worthy, clothing her in the beauty of the Bridegroom by taking on his likeness.✦

Holy Pretense and Salutary Absence

Bernard explains that Christ sometimes “pretends” to withdraw, not from reluctance, but so that he may be more eagerly called back and more firmly held by the devout soul.

The same author writes elsewhere: "Perhaps he withdrew for this very reason — so that he might be called back more eagerly and held more firmly." For sometimes he pretended to go farther — not because he wanted this, but because he wanted to hear them say, "Stay with us, for it is getting dark."✦ And soon he adds: "Therefore the devout soul ought diligently to practice this kind of holy pretense and salutary dispensation, which the Word at times showed bodily to the body then, in its own special manner — not the spirit's. Passing by, he wishes to be held; going away, to be called back. And his going is indeed a matter of dispensation, but his returning is always voluntary. Each, moreover, is — " [Add.] [Elsewhere.] A bundle with violets. [Add.] Word.

A Little While That Is Very Long

The soul laments Christ’s absence, finding his “a little while” very long, yet clings to scriptural promises that he will come and will not delay beyond what is needed to deepen longing.

Full of judgment, and the reckoning of these things rests with him alone. It is well established that these alternations of the Word's coming and going take place within the soul, as he says: 'I go and I come to you'; and again, 'A little while, and you will not see me; and again a little while, and you will see me.'✦✦ O Lord — a little while and not a little while, and yet a long while — holy Lord! Is it only 'a little while,' as you say, that we won't see you?✦ May the word of my Lord be safe: it is long, and very much, indeed too long. Yet both are true — long as measured by our merits, and not slight as measured by our desires. You have both truths in the Prophet: 'If he has delayed,' he says, 'wait for him, because he will come, and he will not be late.'✦ How then will he not be late, if he has delayed — unless that delay serves to deepen the longing of our salt, yet still falls short of what our desire demands? Moreover, the soul that loves is carried along by its desires and drawn by its longings. It disregards merits, shuts its eyes to majesty, opens them to pleasure, placing its hope in the Savior, and acting confidently in him.

The Boldness of the Bride

The devout soul, like a fearless bride, calls Christ back with confidence, yet must also patiently endure his departure, imitating the disciples who obeyed him and entered the boat without him.

At last, with no fear or shame, she calls back the Word and confidently demands her delights again, calling with her accustomed freedom not 'Lord' but 'Beloved,' and saying: 'Return, my dear one.' The same author writes elsewhere: 'These alternations of going and returning are not found in those who are already spiritual, or rather in those whom he himself intends to make spiritual — watching at dawn, testing them suddenly.' Thus far Bernard. So you have how the Lord Jesus spiritually visits the soul and departs from her — and then what the soul ought to do. For she ought to call him back earnestly and urgently; meanwhile, however, she must patiently endure the bridegroom's departure, and following the example of the disciples here — who obediently entered the ship without him — endure the storms, and await deliverance through his help.✦ But let us return to the Lord Jesus himself. For when the disciples had gone out to sea, he himself went up alone, and so escaped the hands of those who were seeking him.✦ For you see with what eagerness and caution he fled and turned aside the honor of kingship.✦

He Fled for Our Sake, Not His Own

Christ did not flee honor for himself, but to teach us, exposing the snares and spiritual dangers that come with the pursuit of preeminence, power, and knowledge.

He gave us an example, so that we too might do likewise. For he did not flee for his own sake, but for ours. For he knew how great the recklessness is if we aspire to honors.7 For honor involves greater snares for entrapment, and heavier weights for the overthrow of souls, than I could know — whether it is the honor of preeminence and power, or the honor of knowledge. For it can scarcely be the case — Hvang.8 , hoin.9 — XXI, u.10 2.11

The Many Snares of Honor

The text lists several ways honor ensnares the soul: disordered delight, corrupting friendships, envy, pride, and self-deception, all of which Scripture warns against.

Whoever delights in honor is either in danger and at great risk of a fall — or what is worse, has already been dashed over the precipice. And I'll show you this by means of figures and reasons. First, because the mind takes excessive pleasure in honor and is anxious about how to preserve and increase it. But according to blessed Gregory, 'The more one is separated from heavenly love, the more lowly one is delighted.' Second, because he seeks out friends who are his followers and accomplices, through whose support and help he can protect and increase his honor — and because of this many things arise in which… [text breaks off] He works on his own conscience to win the goodwill of such friends, so that he can get them to act on his behalf. Third, because he emulates those who have honor and disparages them, so that he himself may remain more honored — and so he slips into hatred and envy. Fourth, because he considers himself worthy of honor and desires to be regarded as such, and so he falls into exaltation and pride. But as the Apostle says: 'Whoever thinks he is something, when he is nothing, deceives himself.'✦ And for this reason the Lord says in the Gospel: 'When you have done all things well, say: We are useless servants.'✦

Ambition, the Hidden Plague

Bernard describes ambition as a secret poison and source of many vices, feeding on estrangement from God and dragging countless people to ruin.

But when someone says this — who is it that actually wants to be honored? Fifth, because such a person doesn't walk according to the spirit but according to the flesh; they don't have a mind gathered up and raised toward heavenly things, but one that wanders, scattered among many things. Sixth and last, because from the moment a person begins to take pleasure in honor, they become so enticed that they can never be satisfied; they seek out new and greater honors every day, and the more they receive, the more they yearn for still more — because they always believe themselves more worthy and more distinguished in their own eyes and in the eyes of others. And so they slip into ambition, which is the worst of all base things, the root and cause of many other vices. On this kind of wickedness, listen not to me but to Bernard, who speaks as follows: 'Ambition,' he says, 'is a subtle evil and a hidden poison, a concealed plague, a craftsman of deceit, the mother of hypocrisy, the parent of envy, the origin of vices, the tinder of crimes, the rust of virtues, the moth of holiness, the blinder of hearts — creating diseases from remedies, and generating weakness from medicine.' And how many people this plague has wickedly tripped up and shamefully cast down — so that others too, whom the hidden underminer has eluded, would tremble at the sudden ruin! And what feeds this worm if not the mind's estrangement from God and the forgetfulness of truth? Or something else. [V. MEDITATIONS OF THE LIFE OF CHRIST]

The Devil’s Mountain of Exaltation

The devil’s worship is shown to be the path of ambition, promising worldly honors, while human beings, created noble and great-spirited, are drawn to dangerous heights.

Isn't truth the one thing that tracks down the traitor who needs to be betrayed, and exposes the dark business for what it is? Surely this is the one that says: 'What good does it do someone to gain the whole world, if they lose themselves and suffer harm?'✦ And likewise: 'The powerful ones will suffer torments powerfully.'✦ It is this persistent prompting that brings to mind how empty the comfort is in ambition: severe judgment, brief use, an unknown end. And so the temptation of the Lord concerning ambition was when he promised all the kingdoms of the world, if someone would fall down and worship him.✦ You see, then, that the worship of the devil is the path of ambition, by which, clearly, he promises to his worshipers access to the honors of the world and to glory. The same one, where it says: 'Indeed we are eager for ascent; we all desire exaltation.' For we are noble creatures, and of a great spirit; and so we seek height with a natural desire.

On the Sides of the North

Using Isaiah’s image of the mountain of the covenant in the north, the text laments how people follow the path of pride and power instead of refusing it.

But woe to us, if we should wish to follow him who says: "I will sit on the mountain of the covenant, on the sides of the north."✦ Alas — on the sides of the north!✦ Cold is that mountain — we do not follow you. You have a craving for power; a hunger for the loftiness of might. Yet how many, even to this day, follow foul things — and wretched are your footprints! Nay, how few are those who escape — for whom the lust to dominate does not hold sway! Whom do you follow, wretched ones? Whom do you follow?

From Angel to Human Ruin

Both the fallen angel and the fallen human race lost their glory through the desire for power and exaltation, showing how dangerous the ascent to power truly is.

Isn't this the mountain the angel ascended — and the devil was made?✦ And take note of this: after his fall, tormented by envy, badly anxious about supplanting the human race, he showed another mountain like it to him. 'You will be,' he said, 'like gods, knowing good and evil.'✦12 After these things, the ambition for power deprived the angel of his happiness — and of his angelic state.13 Know this too: desire stripped the human race of the glory of immortality.✦ Let someone try to climb the mountain of power — how many opponents do you think he'll have? How many expellers will he find? How many obstacles? How difficult the road? What if, after all that, he were to obtain the thing he longed for?14 The powerful will powerfully suffer torments, says Scripture — so I'll pass over the present anxieties and worries that power itself brings forth.15

The Steep and Perilous Ascent

The climb to power is shown to be arduous and uncertain, full of opponents and obstacles, and even if attained, it brings severe judgment and anxiety.

Desire for that. That ascent. Lord. Ah. Or, 13. To lie. Or, 21. To learn.

The Restless Eye of the Ambitious

Those who pursue knowledge and honor find no rest, as toil increases anxiety, success breeds envy, and pride swells, while God opposes the proud.

, concerning Ascenis. Doin. , (! . It is a removal of pressing knowledge: the more one toils, the more one's spirit will be troubled! And yet one will hear: not even if you break through will you seize it. In bitterness his eye will linger, as often as it falls to him to see one whom he considers himself beneath, or to be thought of as lesser by others. What of it when it has swollen greatly?

Flee the Mountains of Pride

The text exhorts the reader to flee these mountains of pride and power, remembering the fall of angel and human, and to seek instead the true ascent taught by Christ through humility.

"I will destroy the wisdom of the wise, and I will reject the prudence of the prudent," says the Lord.✦ Let me not linger over many things now. You have seen, I think, how each mountain must be fled by us — if we are terrified by the fall of an angel, if by the fall of a human being. Mountains of Gilboa — may no dew or rain come upon you!✦ But what are we doing? Climbing up like this is no advantage; we are driven by a desire to ascend. Who will teach us a wholesome ascent? Who, unless it is the one about whom we read, since he who humbles himself also rises?✦ And the way of ascent will be shown to us by him, so that we do not follow the footprint or the counsel of a wicked seducer rather than a guide. Because there was no one who could ascend, the Most High descended, and by his own descent he dedicated for us a pleasant and wholesome ascent. He descended from the mountain of power, clothed with the weakness of the flesh; he descended from the mountain of knowledge, since it pleased God through the foolishness of preaching to save those who believe.✦

Christ Descended So That We Might Rise

Christ chose the lowest path, emptying himself of power and wisdom in the Incarnation and Passion, so that by his humble descent he might open a safe way of ascent for us.

What seems weaker, in fact, than a thin body and childish limbs? What seems more unteachable to a little child than the one who alone has learned the mother's breasts?16 Who is more powerless than the one whose limbs are all fastened with nails, whose bones are all counted?17 Who seems more foolish than the one who was handing over his own soul to death, and then paying out what he had not seized?18 You see how much he had descended, how much he had emptied himself of power and of wisdom. But he could not ascend higher onto the mountain of goodness, nor commend his love more clearly.19 And it's no wonder that Christ ascended by descending, when each of those before him fell by ascending. The same one elsewhere says: 'Therefore, most dear, persevere in the discipline you have received, so that through humility you may ascend to submissiveness, because this is the way, and there is no other besides it.'20

The Way Up Is Down

Whoever seeks to rise by exaltation falls, whereas the one who humbles himself begins the true ascent, since only humility leads upward.

Whoever goes the other way falls rather than rises; that is only fitting. He will gather together. Or to be thought a child by others. He adds. And how far he will descend. — As much from his own power as from his own wisdom. Go! He will have begun.

True Honor Through Humility

Humility alone ascends and leads to life; therefore temporal honor must be fled, and even seemingly good ambitions for knowledge or office must be examined lest they be poisoned by pride.

r. At chapter 36. Because humility alone is what ascends and what exalts; this alone is what leads to life. And further on: "O perversity, O ambition of the lilies of Adam! — because although to ascend is most difficult, to descend is most easy, they themselves both ascend lightly and descend more slowly, ready for honors, for the heights of ecclesiastical ranks, positions to be dreaded even on angelic shoulders. But to follow you, Lord Jesus, scarcely is there found one who would allow himself to be drawn, or who would suffer himself to be led through the ways of your commandments." Thus far Bernard. You have, therefore, from the foregoing, how you may reach true honor — namely, through humility — and how this temporal and false honor is to be fled from. But perhaps some who are ambitious for knowledge and honor flatter themselves under the appearance of gain for souls, as if they could better strive for the salvation of others in this way. But hear what Bernard replies to them: "Would that nonetheless, whoever enters in this way — if only he could serve as gladly yesterday as he thrust himself in so confidently!"

The Supreme Virtue Needed to Despise Honor

To rightly despise honor requires the greatest virtue, for using honor safely is extremely difficult and demands a very strong spirit.

But it's difficult, exhausting, and nearly impossible for the sweet fruit of love to grow from the bitter root of ambition. Thus far Bernard. Now, to rightly despise honors, as one should, a surpassing greatness of virtue is required — the greatest virtue of all. For as Chrysostom says, 'Using honors well is like someone keeping company with a most beautiful woman, having been given the rule never to cast a shameless eye upon her.' And so, without question, a very strong spirit is needed, so that anyone to whom power or honor has been granted may use them as one ought —

Read the original Latin

Postquam Dominus satiavit turbas, ut in superiori tractatu continetur, illi voluerunt * eum facere regem. Considerabant namque, quod jjosset eorum necessitatibus subvenire, et sub tali rege videbatur eis non posse egere. Dominus autem Jesus, cognoscens voluntatem eorum, fugit ab eis in montcm: ita quod illi non perpenderunt, nec eum invenire tunc potuerunt. Noluit ergo temporaliter honorari. Et vide quomodo vere, et non ficte hunc fugit honorem: misit enim discipulos per mare, et ipse ascendit in montem, ut si eum ulterius inter discipulos quaererent, ipsum invenire nequirent. Discipuli autem nolebant separari ab co, sed ipse eos intrare in naviculam, et transfretare. Bonum erat ipsorum desiderium, stare scilicet velle cum Domino suo semper; sed ipse aliter l>u. providebat.

Conspice nunc ergo eos quomodo invite ab eo discedunt, et quomodo Dominus Jesus eos, ostendens penitus se ita velle, quod vadant in navem sine ipso, et tunc ipsi humiliter obediunt, quantumcumque grave et durum videatur eis. Sic quotidie spiritualiter nobiscum facit. INolIemus enim quod ipse a nobis discederet ullo tempore; sed ipse aliter se habet cura anima; vadit, et reddit pro suo velle, sed pro nostro bono. Propter quod audire te volo, quid in hac victoria dicat Bernardus; ait enim sic ^: " Cum sponsus vigiliis, et obsecrationibus, et multo imbre lacrymarum quaesitus fuerit, subito dum teneri putatur, elabitur, et rursus lacrymanti et insectanti occurrens, comprehendi patitur, sed minime retineri, dum subito iterum quasi a manibus evolat: et si institerit precibus et fletibus devota anima, denuo revertetur, et voluntate labiorum ejus non fraudabit eam. ^ Sed rursum mox disparebit et non videbitur, nisi iterum toto desiderio requiratur. Ita ergo in hoc corpore potest esse de praesentia sponsi frequens laetitia, sed uon copia; quia etsi visitatio laeUficat^ sed molestat vicissitudo. Et hoc tamdiu necesse est pati dilectam, donec semel posita corporeae sarcinge moIe,avoIet et ipsa levata pennis desideriorum suorum, libere iter carpens per campos contemplationis, et mcnte sequens expedita dilectum quocumque erit. * Nec tamen vel in transitu praesto erit sic omni animae, nisi illi dumtaxat, quam ingens devotio, et desiderium vehemens, et praedulcis affectus sponsam probat, et dignam ad quam gralia visitandi accessurum Verbum decorem induat formam sponsi accipiens.

" Idem alibi ^: " Forte ideo subtraxit se, quo avidius revocaretur, teneretur forlius. Nam et aliquando simulabat se longius ire, non quia hoc volebat, sed quia volebat audire ®: Mane nobiscum, quoniam advesperascit. " Et mox subdit: " Ergo istiusmodi piam simulationem, imosalutarem dispensationem, quam tunc corporaliter Verbum corpori interdum exhibuit, non spiritus, modo suo speciali, cum devota sibi anima sedulo actitare: praeteriens teneri vult, abiens revocari: et ire quidem illi dispensatorium,redire vero semper voluntarium est; utrumque aulem ("') Al. add. el. sarciua uiolis. add. Veibum.

plenura judicii, ac penes ipsum horum ratio. ' Nunc vero constat in anima fieri hujuscemodi vicissitudines euntis et redeuntis Verbi, sicut ait -: Vado ct venio ad vos; item ^; Modicum, et non videbitis me; et itenim modicum, et videbitis me. 0 modicum et non modicum et longum, pie Domine! Modicum dicisj quod non videbimus te? Salvum sit verbum Domini mei: longum est, et multum valde nimis: verumtamen ulrnmque verum, et raodicum meritis, et non modicura votis. Habes utrumque in Propbeta *: Si moram fecerit, inquit, expecta eum; quia veniet, et non tardabit. Quomodo non tardabit, si moram fecerit, nisi quod ad meritum salis est, non tamen satis ad votum? Porro anima amans votis fertur, et trahitur desideriis, dissimulat merita, majestati oculos claudit, aperit voluptati, ponens spem in salutari, et fiduciahter agens in eo.

Intrepida denique, et inverecunda revocat Yerbum, et cum fiducia repetit delicias suas, solita libertate vocans non Dominum, sed Dilectum, et dicens ^: Revertere, dilecte mi. " Idem alibi ^: " Has alternare vices non in his qui spirituales sunt, vel quos potius spirituales proinde ipse creare intendit, visilans diluculo, etsubito probans. " Hucusque Bernardus. Habes ergo quomodo Dominus Jesus spirituahter visitat animam atque ab ea discedit, etquidtunc anima facere debeat. Revocare enim debet eum sollicite etinstanter; inlerim aulem patienter sustinere discessum sponsi, et exemplo discipulorumhic obedientium sine ipso navem intrantium, sustinere procellas, et ipsius adjutorio liberationem expectare. Sed redeamus ad ipsum Dominum Jesum. Ingressis namque discipulis in mare, ipse solus ascendit, et sic evasit manus illorum, qui eum quaerebant. Vides enim quanto studio, et cautela fugit, et declinavit regni honorem.

Exemplum nobis dedit, ut et nos similiter faciamus. Non enim pro se, sed pro nobis fugit. Cognoscebat namque quantse sit temeritatis, si ad honores adspiremus. Honor enim de majoribus laqueis est ad captionem, et gravioribus ponderibus ad animarum subversionem, quam ego cognoscam, sive sit honor praelationis et potentiae, sive scientiae. Vix enim fieri potest, quod > Hvang. , hoin. -XXi', u. 2.

qui delectalur honoro, in periculo et pr"cipitio magno non sit, vel quodpejus est, jam praecipitio collisus: et hoc ostendain tibi jiluribus ralionibus. Priina, quia animus ultramodum in honore delectatur, et sollicitusest quomodo ipsum consorvet et augeat. At secundum beatum Gregorium '', " tanto quis a superno amore disjungitur, quanto inferius dclectatur. " Secunda, quia intendit ad habendos amicos sequaces et comphces, quibus mediantibus et adjuvantibus tueatur et augmentet honorem, propter quod multa occurrunt, in quibus conlra!) eum, et conscientiam propriam ad talium amicorum complacentiam operatur, ut illos pro se faciat operari. Tertia, quia cemulatur habentes, et detrahit eis, ut ipse magis honoratus remaneat, et sic in odium et invidiam labitur, Quarta, quia se putat et rcputari optat honore dignum, et sic cadit in elationem et superbiam. Sed juxta Apostolura *: Qui existimat se aliquid esse, cum nihil sit, ipse se seducit. Et propterea dicit Dorainus in Evangelio ^: Cum omnia bene feceritis, dicite: Servi inutiles sumiis.

Sed quando dicit hoc, qui vult honorari? Quinta, quia non secundura spiritura ambulat, sed secundum carnem; non enim habet animum adunatum et elevatum ad coelestia, sed vagum et ad multa sparsum. Sexta et ultima, quia ex quo in honore incipit deleclari, ia tantum allicitur, quod satiari non potest, et novos quotidie et majores procurat, et quauto plures recipit, tanto ad plures anhelat: quia semper honorabiliorera sohto, et digniorem in suis ct aliorum oculis esse se credit: et sic labitur in ambitionem, quae est vilium pessimum, et multorura aliorum vitiorum radix et causa. Dehujusmodi raalignitate audi non me, sed Bernardum qui sic ait '°: " Ambitio, inquit, sublile malum, et secretum virus, pestis occulta, doli arlifex, mater hypocrisis, livoris parens, vitiorum origo, criminum fomes, virtutum serugo, tinea sanctitatis, excaecatrix cordium, ex remediis morbos creans, generans ex medicina languorem. Et quantos haec pestis, nequiter supplantatos, turpiter quoque dejecit, ut caeteri quoque, quos latuit occultus effossor, subitam expavescerent ad ruinam! Quid vero hunc vermem alit quam mentis alienatio^ et oblivio veritatis? Aut aliud. 5;) V MEDITATIONES VlTiE CnUISTI.

quidnisi veritas hunc prodendum investigat proditorem, et negotium arguit tenebrarum? Nimirum haec est, quae dicit ': Quid prodest homini, si mundum universum lucretur, se autem perdat, et detriinentum sui faciat? Et item ^: Potentes, inquit, potenter tormenta patientur. Haec est quffi sedula suggestione reducit in mentem, qaam sit in ambitu frivola consolatio, grave judicium, usus brevis, finis ignotus. " Et ideo ^ " tentatio Domini de ambitione fuit, quando omnia regna mundi promisit, si cadens adoraret eum. Yides enim quod ambitionis via adoratio diaboli est, qua videlicet ad honores mundi et gloriam perveniendum suis ille adoratoribus pollicetur? " Idem aUbi ^*: " Cupidi siquidem sumus ascensionis, exaltationem concupiscimus omnes. Nobiles enim creaturae sumus, et magni cujusdam animi: ideoque altitudinem naturali appetimus desiderio.

Sed v" nobis, si voluerimus eum sequi, qui ait *: Sedebo in monte testamenti, in lateribus AquiJonis. Heu raiser, in lateribus Aquilonis! Frigidus est mons ille, non te sequimur. Potestatis habes concupiscentiam; altiludinem prsesurais potentiae. Quanti tamen usque hodie foeda sequuntur, infeliciaque vestigia tua! imo vero quam pauci evadunt, quibus non dominandi libido dominetur? Quem sequimini, miseri? Quem sequimini?

Nonne iste est mons in quem ascendit angelus, et diabolus factus est? Et illud advertite, quod post casum suum invidia cruciante, male sollicitus de supplantando homine, ® " similem ei montem alterum demonstravit '^: Eritis, inquit, sicut dii, scientes bonum et malum. " Post ahqua *: ista) potestatis ambitio angelum felicitate privavit angeUca. Scientite etiam appetitus hominem immortahtatis gloria spoliavit. Conetur quis ascendere in montem potestatis; quantos putas habebit contradictores? quantos inveniet expulsores, quanta obsticula, quam difficilem viam? Quid, si tandem adipisci eum conUngeret quod optabat? Potentes potenter, ait Scriptura^, tormenta patientur; unde proesentes solUcitudines et anxietates, quas ipsa potestas parit, omittam.

Cupidus Id. , de Ascens. Dom. , ^ ha. , siv, 13. '- II lieg. , i, 21. '" liern.

, de Asce/is. Doin. , (! . aUer est instantis scientiae; quantum laborabitl quantum anxiabitur spiritus ejus! Et tamen audiet: nec si te ruperis, apprehendes. In amaritudine morabitur oculus ejus, quoUes videre contigerit cui se posteriorem judicet, aut ab aliis reputari putet. Quid cum intumuerit multum?

Perdam, inquit Dominus '", sapientiam sapientium, el prudentiam prudentiurn reprobabo^^. Jam ne muUis immorer, vidistis, ut arbitror, quam fugiendus nobis sit mons uterque, si praecipiUum angeU, si casum hominis expavescimus. *^ Montes Gelboe, nec ros nec pluvia veniant super vos. Quid tamen agimus? Ascendere sic nonexpedit, ascendendi tenemur concupiscentia; quis docebit nos ascensum salubrem? Quis, nisi de quo legimus ^^, quoniam qui des~ ipse etiam ascendit? Et ab ipso demonstranda erit nobis ascensionis via, ne ductoris, imo seductoris iniqui, aut vestigium, aut consilium sequerentur Quia ergo non erat qui ascenderet, descendit AUissimus, et suo nobis descensu suavem ac salubrem dedicavit ascensum. Descendit de monte potenUae, carnis infirmitate circumdatus; de monte descendit scientiae, quoniara "* placuit Deo per stultitiamprcedicationis salvos facerecredentes.

Quid enim teneUo corpore et infanUIibus membris videtur infirmius? Quid indocUus apparet parvulo, quisola matris ubera novit? Quis impotenUor eo, cui omnia membra clavis sunt affixa, cujus dinumerantur omnia ossa? Quis insipienUor videtur eo, qui tradebat in mortemanimam suam, et quae non rapuit tunc exolvebat? Vides qui multum descenderat, quantum a potenUa, quantum a sapientia exinaniveril seipsum? Sed non potuit altius in montem bonitatis ascendere, nec suam expressius commeudare charitatem. Nec mirum si descendendo Christus ascendit, quando priorum uterque cecidit ascendendo. " Idem alibi '^: " Propterea, charissimi, perseverate in disciplina quam suscepisUs, ut per humiiitatem ad subUmitatem ascendatis; quia haec via est, et non est aUa praeter illam.

Qui aUter vadit, cadit potius, quam ascendit; decst etiam. couUgerit. aut pulel ab aliis reputari. add. et quam multum descendprit. — quantum a polenlia sua, quautum a sapieutia su. i e. \inauiverit.

r. APUT XXXVI. quia sola est humilitas quae ascendit, et quae exaltat; haec est quae sola ducit ad vitam. " Et infra: " 0 perversitas, o ambitio liliorum Adaml quod cum ascendere diflicillimum, descendere autem facillimum sit, ipsi et leviter ascendunt, et descendunt ditficilius, parati ad honores, ad celsitudines graduum ecclesiasticorum, ipsis etiam angelicis humeris formidandos I Ad sequeadum autem te, Domine Jesu, vix invenitur, vel qui trahi patiatur, qui veht duci per viammandatorum luorum." Hucusque Bernardus. Habes ergo ex preedictis, quahter ad veriim honorem perlingere possis, scihcet per humilitatem; et quahter fugiendus est hic temporahs et falsus honor. Sed forte blandiuntur sibi ahqui ambitiosi scientiae ac honoris sub specie lucri animarura, quasi sic mehuspossint intendere ahorum saluti. Sed audi quid eis respondeat Bernardus *: " Utinam tamen quisquis sic intrat, si heri posset, tam hdehter ministraret, quam fiduciahter se ingessit!

At difficile, forlassis ac impossibile est, ut ex amara radice ambitionis, suavis fructus prodeat charitatis. " Hucusque Bernardus. Ad hoc autem ut honores vihpendas, ut condecet, necessaria est virtutis praecehentissimae magnitudo. Nam, sicut dicit Chrysostomus, " tale quid est uti bene honoribus, ac si ahquis cum puella speciosissima conversetur, et leges accipiat, ne in ipsam unquam oculos injiciat impudicos. " Ideoque procul dubio valde forti opus est animo, ut quis potestate vel honore sibi concesso, in his quibus oportet utalur

Scripture echoes

  1. ↩John.6.15 — Jesus, knowing that they were about to come and seize him to make him king, withdrew again to the mountain by himself.
  2. ↩John.6.15 — Jesus, knowing that they were about to come and seize him to make him king, withdrew again to the mountain by himself.
  3. ↩Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
  4. ↩Ps.54.7 — He will turn evil back upon my enemies; in your faithfulness, put an end to them.
  5. ↩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.
  6. ↩Luke.24.29 — And they urged him, saying, "Stay with us, for it is toward evening and the day is now far spent." And he went in to stay with them.
  7. ↩John.16.16 — A little while, and you will no longer see me; and again a little while, and you will see me.
  8. ↩John.14.18 — I will not leave you as orphans; I am coming to you.
  9. ↩John.16.16 — A little while, and you will no longer see me; and again a little while, and you will see me.
  10. ↩Hab.2.3 — For there is still a vision for the appointed time; it hastens toward the end and will not prove false. Though it tarries, wait for it — it will surely come; it will not delay.
  11. ↩Mark.6.45-Mark.6.52 — And immediately he compelled his disciples to get into the boat and go ahead to the other side, toward Bethsaida, while he dismissed the crowd. Mark.6.46 — And after he had taken leave of them, he went away to the mountain to pray. Mark.6.47 — And when evening had come, the boat was in the middle of the sea, and he was alone on the land. Mark.6.48 — And seeing them straining at the oars, for the wind was against them, about the fourth watch of the night he comes to them, walking on the sea, and he intended to pass by them. Mark.6.49 — but when they saw him walking on the sea, they thought it was a ghost, and they cried out Mark.6.50 — For they all saw him and were terrified. But immediately he spoke with them and said to them, 'Take heart! It is I. Do not be afraid.' Mark.6.51 — And he went up to them into the boat, and the wind ceased. And they were utterly astonished, Mark.6.52 — For they did not understand about the loaves, but their hearts were hardened.
  12. ↩John.6.15-John.6.21 — Jesus, knowing that they were about to come and seize him to make him king, withdrew again to the mountain by himself. John.6.16 — When evening had come, his disciples went down to the sea. John.6.17 — and having gotten into a boat they were going across the sea toward Capernaum. And it had already become dark, and Jesus had not yet come to them. John.6.18 — Now the sea was being stirred up because a great wind was blowing. John.6.19 — So when they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea and coming near the boat, and they were afraid. John.6.20 — But he said to them, "I am. Do not be afraid." John.6.21 — Then they were willing to take him into the boat, and immediately the boat was on the land to which they were heading.
  13. ↩John.6.15 — Jesus, knowing that they were about to come and seize him to make him king, withdrew again to the mountain by himself.
  14. ↩Gal.6.3 — For if anyone thinks he is something when he is nothing, he deceives himself.
  15. ↩Luke.17.10 — So also you, when you have done all that was commanded you, say, 'We are unworthy servants; we have only done what we were obligated to do.'
  16. ↩Mark.8.36 — For what does it profit a man to gain the whole world and forfeit his soul?
  17. ↩Jas.5.1 — Come now, you rich, weep and wail over the miseries that are coming upon you.
  18. ↩Matt.4.8-Matt.4.9 — 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.'
  19. ↩Isa.14.13 — And you said in your heart, 'I will ascend to the heavens; above the stars of God I will raise my throne, and I will sit on the mount of assembly, in the far reaches of the north." Keep the quotation open into v.14 for continuity.
  20. ↩Isa.14.13 — And you said in your heart, 'I will ascend to the heavens; above the stars of God I will raise my throne, and I will sit on the mount of assembly, in the far reaches of the north." Keep the quotation open into v.14 for continuity.
  21. ↩Gen.3.5 — for God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.
  22. ↩Gen.3.5 — for God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.
  23. ↩Gen.3.22 — And the LORD God said, "Behold, the man has become like one of us, knowing good and evil. Now then, lest he reach out his hand and also take from the tree of life, and eat, and live forever—"
  24. ↩Isa.29.14 — Therefore, behold, I will again deal wonderfully with this people, with a marvelous wonder; and the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hidden.
  25. ↩2Sam.1.21 — O mountains of Gilboa, let there be no dew or rain upon you, nor fields of offerings, for there the shield of the mighty was defiled — the shield of Saul, unanointed with oil.
  26. ↩Luke.14.11;Luke.18.14 — For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted. Luke.18.14 — I tell you, this one went down to his house justified rather than that one; for everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.
  27. ↩1Cor.1.21 — For since, in the wisdom of God, the world did not know God through its wisdom, God was pleased to save those who believe through the foolishness of the proclaimed message.

Notes

  1. 1 ↩jjosset is a normalized corruption of posset ('could'); translated as 'had the power to' to convey the intended sense.
  2. 2 ↩montcm is a normalized corruption of montem ('mountain'); translated accordingly.
  3. 3 ↩ficte is a normalized corruption of fice ('falsely/feigned'); translated as 'falsely.'
  4. 4 ↩co is a normalized corruption of eo ('him'); translated accordingly.
  5. 5 ↩l>u. is a fragmentary corruption, likely of a phrase such as aliter providit or aliter volebat; the context strongly supports 'he had other plans' or 'he willed otherwise.'
  6. 6 ↩This single word appears to be a fragmentary continuation of the previous sentence, likely completing the thought that 'he was providing' (for their good, or according to his own plan).
  7. 7 ↩The form quantse is uncertain — possibly a variant or corruption of quantae. The translation assumes the intended sense is 'how great' (genitive of degree/quantity).
  8. 8 ↩The word 'Hvang' is uncertain — possibly a proper name, marginal gloss, or textual corruption. It is left untranslated pending further review.
  9. 9 ↩'hoin' is uncertain — possibly an interjection, marginal notation, or textual artifact. Left untranslated pending review.
  10. 10 ↩This segment appears to be a page/folio marker (Roman numeral XXI) with an uncertain abbreviation 'u'. Likely not running text.
  11. 11 ↩This segment contains only a numeral — likely a section or verse marker, not running text.
  12. 12 ↩'Male sollicitus' rendered as 'badly anxious' captures the disordered, distressed quality of the devil's post-fall state — not mere worry but a corrosive agitation driven by envy.
  13. 13 ↩The source text reads 'Post ahqua' which is almost certainly corrupt. The normalized reading 'Post haec' or 'Post aqua' is uncertain. Translated as 'After these things' following the most plausible intended sense. The word 'angeuca' is also uncertain; rendered as 'angelic state' based on context.
  14. 14 ↩'Conungeret' is uncertain in the source (possibly 'coniungeret'). Rendered as 'were to obtain' — the subjunctive force is preserved, conveying a hypothetical even if the one desired thing were finally reached.
  15. 15 ↩'Potentes potenter tormenta patientur' is a known sententia (cf. Wisdom 6:5–6 or similar sapiential texts), but the exact scriptural anchor is not resolved here. Preserved as a scriptural citation per the source's 'ait Scriptura'.
  16. 16 ↩quisola is an uncertain form, possibly qui sola fused; the sense is that only the infant knows the mother's breasts, stressing a kind of helpless, intimate dependence.
  17. 17 ↩The image is of Christ crucified: limbs fastened with nails and bones counted, evoking both extreme weakness and the full exposure of the human body.
  18. 18 ↩mortemanimam is a fused, uncertain form, likely intended as mortem animam, 'his soul to death'; the paradox is that Christ gave up what was his and paid a debt he did not owe.
  19. 19 ↩commeudare is an uncertain manuscript form, likely intended as commendare; the sense is that Christ could not express his love more plainly than by descending.
  20. 20 ↩Marked as a quotation from the same author elsewhere; final scriptural resolution belongs to a later stage.

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