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← Meditationes Vitae Christi (Pseudo-Bonaventure), Castilian court context/Book 1 · Meditationes Vitae Christi
Chapter 36MedVC.1.36

Quomodo Dominus oravit in monte, et descendens ambulavit super aquas, et multo plura de oratione

The Lord Goes Up the Mountain to Pray

After the miracle of the loaves, Jesus sends his disciples into the boat while he goes alone up the mountain to pray through the night.

Just as you had in the earlier treatise, Lord Jesus told his disciples to get into the boat while he himself went up the mountain. Let us therefore take up what the Lord did after that miracle of the loaves, since the material that follows is connected to it. And those things recorded in these treatises were done at the same time as the events just mentioned. I passed over these details myself so that you could grasp them more easily and so that their moral lessons could be explained more clearly. After the disciples had gotten into the boat, therefore, he went up the mountain and stood there in prayer, continuing right through the fourth watch of the night — that is, through the three watches that had already passed and the fourth that remained. From this you can see that Lord Jesus spent the night in prayer, and we read that he often gave himself to prayer. So look at how he prays and how he humbles himself before the Father. He seeks out solitary places, goes there alone, afflicts himself, and keeps long watches.

Christ’s Intercession and Our Call to Prayer

Christ prays not for himself but as our advocate and example, teaching that prayer is powerful, necessary, and effective in adversity.

The faithful shepherd intercedes for his sheep; he doesn't pray for himself, but for us, as our advocate and mediator before the Father. He also prays so that he might give us an example of how to pray. He also frequently warned his disciples about this and backed it up by his actions. For he was telling them that it's necessary always to pray and not to give up, and how persistence in prayer obtains what it asks for — setting before them the example of the judge and the widow, as you have in Luke.✦ He was also encouraging them to have confidence in obtaining what they asked for, saying: "Ask, and it will be given to you." Setting forth yet another example for this purpose — about a friend who, because of the persistence of a friend asking for necessary loaves of bread, lends them — as is similarly found in Luke.✦✦ And he said this so that he might commend to us the power of prayer. For its power is truly inestimable and effective for obtaining all beneficial things and removing harmful ones. If you really want to endure adversity patiently, be a person of prayer.

Be a Person of Prayer

A fervent exhortation that every spiritual good—from enduring temptation to interior purification—comes through prayer.

If you want to test me—try it! If you want to overcome temptations and tribulations, be a person of prayer. If you want to trample down wicked affections, be a person of prayer. Be a person of prayer. If you want to recognize the cunning of Satan and avoid his snares, be a person of prayer. If you want to live joyfully in the work of God, and to walk the path of labor and affliction, be a person of prayer. If you want to train yourself in the spiritual life, and not pursue the care of the flesh in its desires, be a person of prayer. If you want to drive away the vain flies of your thoughts, be a person of prayer. If you want to enrich your soul with holy and good thoughts, desires, fervent longings, and devotions, be a person of prayer.

Prayer, the Path to Contemplation

Prayer strips the soul, establishes courage, and leads to contemplation and the anointing of the Holy Spirit.

If you want to set your heart with courage and a firm resolve on what pleases God, be a person of prayer. And if you want to be stripped of mere life and steeped in the virtues, be a person of prayer. For it is in prayer that the anointing of the Holy Spirit is received, which teaches the mind all things. And if you want to rise into contemplation, be a person of prayer. This is the way. That's where it happens. The only thing that accomplishes this is prayer alone. Abstinence.

The Embrace of the Bridegroom and Bernard’s Witness

In the Bridegroom’s embrace, prayer leads to contemplation and heavenly foretaste, confirmed by the experience of the simple faithful.

MnlUi. ,.' ■. IV, 13 and because. In the embrace of the Bridegroom, be a person of prayer. It's through the practice of prayer that a person arrives at contemplation and at a foretaste of heavenly things. You can see how great the power and virtue of prayer is. To confirm all of this — setting aside the proofs of Scripture — let this serve as effective evidence: what we hear and see daily through experience, that unlettered persons and simple folk have obtained the aforementioned things and other, greater things still, through the power of prayer.

Chief Delight of the Soul with God

Religious are urged to make prayer their chief exercise, because nothing should delight the soul more than lingering with the Lord.

All who desire to imitate Christ should therefore devote themselves earnestly to prayer, and especially religious, for whom there should be greater abundance of leisure. So I urge you, and charge you as strongly as I can, that you take up prayer as your chief exercise, and let nothing else delight you — except prayer, that is, with only the necessary cares set aside: because nothing ought to delight you so much as lingering with the Lord, which is accomplished through prayer. So that you may, however, serve as a better encourager, listen to the honeyed words that Bernard speaks on this subject. He says this: 'Those who are eager to pray frequently have experienced what I'm talking about. Often we approach the altar with a lukewarm and dry heart, and set ourselves to prayer. But for those who persist, grace is suddenly poured in; the heart grows rich, the inward parts are filled with a flood of devotion; and if there is someone to press, the breasts will not delay to pour forth abundantly the milk of conceived sweetness. The same author, at the beginning of Lent: 'Whenever,' he says, 'I speak about prayer, I seem to hear certain words of human thought within my heart. For what is it that — although we have scarcely ever ceased from prayer — hardly any of you ever seems to experience what the fruit of prayer is?

Faith, God’s Book, and Fatherly Answers

We must judge by faith, not feelings; God hears prayer even before we speak and records it in His book.

Just as we come to prayer, so we seem to leave it; no one speaks a word to us, no one gives us anything. But follow the judgment of faith, not your own experience: for faith is truthful, but experience is deceptive.1 What, then, is the truth of faith, except what the Son of God promised, saying: "Whatever you ask in prayer, believe that you will receive it, and it will be yours"?✦2 None of you, brothers, should think little of your prayer.3 For I tell you this: the One to whom we pray does not think little of it.4 Before it has even left our mouth, He commands it to be written in His book.✦ And of one thing we can be certain beyond any doubt —5 [Text illegible or corrupt.]6

God’s Fatherly Exchange of Gifts

God either grants our request or exchanges it for something more useful, like a wise father giving bread instead of a knife.

Each one. Since he will either give what we ask for, or what he knows is more useful to us. For we don't know what we should pray for as we ought, but he has mercy on our ignorance, and kindly receiving our prayer, he scarcely grants what is either not at all useful for us or not so quickly to be given as necessary. Nevertheless, the prayer will not be fruitless. Indeed, if we do what we're advised in the Psalm — namely, if we delight in the Lord.✦ For holy David says: 'Delight in the Lord, and he will give you the petitions of your heart.'✦ But consider that he spoke of the petitions of the heart — those that the judgment of reason approves. Nor have you any reason to complain, but rather to rejoice — throw yourself wholly into thanksgiving with all your heart. Since God cares for you so greatly that whenever you ask for something that's not good for you, he doesn't grant it on that score, but exchanges it for a better gift. Just as an earthly father, when his little child asks for bread, gladly hands it over; but if the child asks for a knife — something the father doesn't think necessary — he doesn't agree, but instead breaks the bread he's already given and offers that to the child. Furthermore, the petitions of the heart.

Three Goods to Ask in Prayer

Prayer should seek bodily necessities, especially the soul’s virtues, and eternal blessedness with purity and humility.

Believe that prayer consists in three things, and I don't see what anyone chosen for himself ought to ask for beyond those. Two goods belong to this present time — namely, the goods of the body and the goods of the soul; the third, however, is the blessedness of eternal life. And don't be surprised that I've said the goods of the body are to be sought from God: since all bodily things belong to him, just as spiritual goods do. From him we must ask and hope that it be granted us to be sustained in his service.7 Nevertheless, for the necessities of the soul we must pray both more frequently and more fervently — that is, for obtaining the grace of God and the virtues of the soul.8 So too for eternal life we must pray with all devotion and with our whole desire — where, to be sure, the blessedness of both body and soul is full and perfect.9 And further on: "Let prayer that concerns temporal matters be limited to bare necessities alone.10 Let prayer that is for the virtues of the soul be free from every impurity, and directed solely toward the good pleasure of God.11

Night Prayer and Heavenly Silence

Night, especially in Lent, is the purest time for prayer, when the heart pours itself out before God and angels offer it at the heavenly altar.

Let prayer for eternal life be marked by humility, presuming on nothing but God's mercy alone. The same author says: it's not only the place you need to be mindful of, but also the time, for anyone who wants to pray as one ought. A feast day is a more suitable time, and even more so when the deep sleep of night is at its fullest — around the season of Lent. The same. In the still air, at the quiet hour. When silence is proclaimed, prayer then goes out more freely and more purely. Rise up in the night — it says — at the beginning of your vigils, and pour out your heart like water before the sight of the Lord your God.✦ How securely prayer ascends in the night, with God alone as witness and a holy angel to receive it and present it at the heavenly altar.✦

Seeking Only the Word

True prayer seeks nothing apart from the Word of God, in whom all remedies, virtues, and necessities are found.

How pleasing and bright, colored with the blush of modesty! How serene and calm, now undisturbed by any noise! How finally pure and sincere, sprinkled with no dust of earthly anxiety, tempted by no praise or flattery of anyone looking on! For this reason, then, the bride sought no less modestly than cautiously the privacy of the bed and of night to pray — that is, the Word by which? Thinking, willing: for it is one. Otherwise you don't pray rightly if, in praying, you seek anything besides the Word, or anything that you don't seek for the sake of the Word: since in him all things are. There are remedies for wounds, there aids for needs, there the restoration of defects, there the advance of abundance — there, finally, whatever it is expedient to receive or to have for all, whatever is fitting, whatever is necessary. Without cause, therefore, is anything else sought apart from the Word, since he himself is all things.

Bernard on Prayer and Return to the Lord

Bernard’s teaching on prayer is presented for meditation, then the text returns to the narrative of the Lord and his disciples in the storm.

For if we necessarily ask for these temporal things, we seem to be on more familiar terms when the Word is at issue — as indeed is fitting — we don't ask for those things at all, but rather for this, on account of which we ask for everything else. "Thus far Bernard." You have therefore heard the most beautiful true things of the Most High as he contemplated, tasting the sweetness of Bernard's prayers. Ruminate on these things, if you wish, so they may become savory to you. For this reason, then, I gladly insert and bring forward his words in this little work, because they are not only spiritual and piercing to the heart, but also full of beauty and rousing to the service of God. For he himself was most eloquent, full of the spirit of wisdom, and renowned for his holiness — someone I desire you to imitate, and to put his admonitions and words into practice, which is why I so often set him before you. But let us return to the Lord Jesus. While the Lord was praying on the mountain, therefore, the disciples were at sea, afflicted and deeply distressed, because the wind was against them, and the boat was being tossed by storms and waves.✦

The Disciples Tossed at Sea

While Jesus prays on the mountain, the disciples suffer at sea in the night, until the Lord comes to them walking on the water.

Look at them, and have compassion on them, because they are in great distress and anguish. For the storm overtook them — it was the middle of the night, and they were without their Lord.✦ Hebr. , xu, 6, 8. — " lietn. , in Psal. Who dwells, they are. Then, in the fourth watch of the night, the Lord came down from the mountain, and walking over the sea, he approached them.✦✦

Christ Comes Near and Peter Walks on the Water

Jesus reassures the disciples, Peter walks on water but begins to sink, and Christ saves him; then the storm ceases when Jesus enters the boat.

Look at him well here, then, on God's behalf, and see how he is worn out from long wakefulness and prolonged prayer, how he came down alone at night from the toilsome mountain, rough and stony, with bare feet, and how he walks over the sea with a smooth footprint, just as over land. The creature, then, recognized its own Creator. When he approached the boat, the disciples, afraid, cried out, thinking it was a phantom; but the kind Lord, not wanting them to be troubled any further, reassured them, saying, 'It is I; do not be afraid.'✦ Then Peter, trusting in the Lord's power, at his command also walked on the sea himself; but afterward, stumbling, he began to sink; but the Lord's right hand reached out, lest he be submerged, and lifted him up.✦ In this passage the Gloss says: 'He makes him walk on the sea to show forth his divine power; he makes him sink, lest he forget his weakness, lest he think himself equal to God, and lest he become proud.' The Lord entered the boat, the tossing ceased, and all things were calmed.✦ The disciples received him with reverence, rejoiced greatly, and remained in great peace. Look well at him and at the disciples in all the things described above, because they are truly beautiful and devout.

Spiritual Storms and God’s Fatherly Discipline

The Lord spiritually sifts and sustains us through afflictions, because divine fatherly discipline produces testing, virtue, and future glory.

In this event, then, you can draw a moral lesson: the Lord does the same with us every day in a spiritual way — he sifts and sustains us, so that the elect are afflicted in this world, in their inner and outer being, because he scourges every son he receives.✦ For those who depart from discipline are, as the Apostle says, not sons but adulterers.✦ Now it is good for us to be troubled and afflicted here: for from these trials we are instructed, from them we acquire virtues, and having acquired them we preserve them, and — what is greater still — from them we await the future and eternal rewards. And so we should not be broken by them or grow impatient, but rather pursue and embrace them. But because the benefit of tribulations is great yet unknown to most people, and for that reason such trials seem difficult and unbearable — so that you may be instructed and endure them patiently — I bring you, as is my custom, the words of Bernard, who says this: 'Tribulation is useful, for it produces testing and leads to glory.'✦ 'When I am in tribulation,' he says, 'and so on.' Let us therefore give thanks to the Father of mercies, who is with us in tribulation, keeping us secure. The same, interrupted. For even if—

Joy in Tribulation and Eternal Weight of Glory

Though tribulation seems bitter now, it yields lasting joy, the crown of righteousness, and an eternal weight of glory beyond what is seen.

more intimately. tribulation, and in every tribulation he comforts us. For it is necessary, as I have said — tribulation, which is turned from dishonor, which is changed into joy: joy indeed long-lasting, which will not be taken from us, joy abundant, joy full. This is a necessity. a thing that brings forth the crown.✦ Let us not despise it, brothers: the seed is small, but from it a great harvest rises up.✦ Perhaps it is tasteless, perhaps it is bitter — perhaps it is a grain of mustard. We do not consider the things that are seen, but the things that are not seen in heaven: for the things that are seen are temporary, but the things that are not seen are eternal.✦ And further on: 'When he himself is in tribulation,' the Lord says, 'and I will seek no other reward than tribulation.'

Clinging to God in Trouble

It is good to cling to God in affliction; the Lord draws near to the troubled heart, and being with Him is better than any earthly joy.

It is good for me to cling to God — and not only that, but to place my hope in the Lord God, because I will rescue him and glorify him.✦ When I'm with him in tribulation — 'Delight,' he says, 'to be with me, among the sons of men.' He draws near so that he may be close to those who are troubled in heart, so that he may be with us in our tribulation.✦ But there will be a time when we'll be caught up in the clouds to meet Christ in the air, and so we'll always be with the Lord — if, in the meantime, we take care to have him with us. 'It is good for me, O Lord, to be afflicted, provided that you yourself are with me' — rather than to reign without you, to feast without you, to glory in anything without you.✦✦ The kiln tests the potter's vessels, and the trial of tribulation tests righteous men. Why do we tremble? Why do we hesitate? Why do we flee from this furnace?

God with Us in the Furnace

If God is with us in tribulation, no enemy can ultimately prevail, and we may even glory in weakness that Christ’s power may dwell in us.

The fire rages with force, but the Lord is with us in our tribulation. If God is with us, who can be against us?✦ And even if he takes away, who can snatch from his hand?✦ And if he is the one who glorifies, who will bring low? The same author says: 'Not only therefore in hope, but we glory in tribulation.'✦ Gladly, he says, will I glory in my infirmities, so that the power of Christ may dwell in me.✦ An infirmity to be desired — one that is made up for by the power of Christ. Who will grant me not only to be made weak, but to be stripped bare and to fail utterly from my very self, so that by the power of the Lord of hosts I may be made steadfast?

Strength Perfected in Weakness

Bernard teaches that when we are weak we are strongest in Christ, because strength is perfected in weakness.

For strength is perfected in weakness.✦ Finally, he says: 'When I am weak, then I am stronger, and powerful.'✦ The same author: 'Therefore the bride — [text uncertain].' — Thessalonians. , 4, [uncertain]. —!" • 50, [uncertain]. , 8, 18

Bundle of Myrrh and Future Glory

Present sufferings are like a small bundle of myrrh that will become an immense heap of glory, made light by love.

— II — "Bundle of the beloved," he says, because it leads as light, for the love of him himself, whatever of labor and of pain hangs over. …because a child is born to us. Well said, 'bundle,' because the sufferings of this time are not worthy of the future glory that will be revealed in us. For this, he says, is what is a moment in the present. …and the lightness of our tribulation, beyond measure, in the sublimity, will work an eternal weight of glory in us. Therefore there will at some time be for us an immense heap of glory, which now is a bundle of myrrh. Is it not a bundle whose yoke is sweet and whose burden is light?

The Spiritual Are Attacked More Sharply

Spiritual Christians endure fiercer assaults, yet God wisely orders temptation so that it becomes a path to triumph rather than destruction.

Not because the burden is light in itself — the harshness of suffering is not light, nor the bitterness of death — but light nonetheless, for those who bear it. Idera, on that word, From the arrow: If it pleases you to consider the great body of the Church, we notice clearly enough that spiritual men of the Church are attacked far more sharply than carnal ones. This is driven by a proud and always envious malice, striking the more perfect all the more forcefully, according to that saying: His chosen food. It drives, I say, and not without a certain dispensation of divine counsel. Indeed, God does not allow those who are less perfect to be tempted beyond what they can bear, making temptation itself bear fruit. And for the more perfect, He prepares not only more glorious but also more numerous triumphs over the enemy.✦ And after a few things: With far greater care and manifold cunning the hostile side strives to wound the right hand in us than the left. It labors to take away not so much the substance of the body as that of the heart. And below: Here 9. Indeed, it must be resisted all the more zealously where the need is more pressing, where the full weight of war hangs over us, where the entire strategy of the struggle is at stake. From this, the whole outcome is prepared for us: either a shameful captivity for the defeated, or a triumphal glory for the victors. And after some things: In the end, this is the grace and mercy of God toward His servants, and His regard for His chosen ones: that in the meantime, as if destroying their left hand, He may stand by as a zealous protector of their right hand. Hence it is that the Prophet testifies concerning God Himself: I have set the Lord always before my eyes, because He is at my right hand, lest — Bernard.✦

Guarding the Right Hand

God often allows lesser things to be lost in order to protect the soul’s deeper spiritual good, like guarding the right hand.

—supplies— trislilia. manifold. We don't consider— not halj^A meiilum. Vuig. for us. llein in themselves.

Christ Our Protection at Our Right Hand

The soul prays that Christ always stand at its right hand, so that no adversity can harm it if no iniquity gains dominion.

His food is choice. Add. If. Let me not be shaken from above. "And below: "O that you would always be at my right hand, good Jesus, and that you would hold my right hand fast."✦ For I know it, and I am most certain of it. No adversity will harm me, if no iniquity is given dominion over me.✦ Let the left side be shorn in the meantime, and let it be struck with injuries, let it be torn at with reproaches: I willingly expose all that, while I am guarded, as long as you yourself are my protection over my right hand."✦

Virtue and Wisdom

Vigor belongs to virtue and spiritual sweetness to wisdom; wisdom enjoys what virtue labors to achieve.

The same author writes: "It is one thing to be driven by force of will, another to be governed by wisdom; one thing to dominate through strength, another to delight in sweetness." For although wisdom is powerful and virtue is sweet — so that we may assign to each its proper meaning through distinct terms — vigor signifies virtue, and the calm of the soul with a certain spiritual sweetness signifies wisdom. I believe the Apostle was pointing to this when, after many exhortations concerning virtue, he added that wisdom consists in sweetness, in the Holy Spirit.✦ Therefore, to resist, to repel force by force — which are certainly counted among the lower acts of virtue — is honorable, yes, but it's labor. For it's not the same thing to defend your honor through anxious struggle and to possess it in peace; nor is it the same to be driven by virtue and to rest in the enjoyment of virtue. Whatever virtue labors to achieve, wisdom enjoys; and whatever wisdom deliberately arranges and moderates, virtue carries out. Wisdom writes in leisure, says the Wise One: therefore for the wise person, leisure itself is occupation, and the more leisurely the wisdom, the more actively it's exercised in its own domain. By the same measure, virtue once put to work is made more radiant; and the more diligently it's exercised, the more fully it's proven.

Love, Savory Wisdom, and Joyful Suffering

Where love is, labor becomes savor; wisdom is like a seasoning of virtue, enabling the soul to rejoice in tribulation.

And if anyone were to define wisdom as the love of virtue, that wouldn't seem to me to stray from the truth. But where love is, there is no labor — there is savor. And perhaps wisdom takes its name from savor, as if it were a kind of quality incidental to virtue — like a seasoning that makes savory what by itself would seem somewhat flat and harsh. I wouldn't consider it blameworthy if someone were to define wisdom as the savor of the good. And further down: Therefore, it belongs to virtue to endure tribulations bravely; to wisdom, to rejoice in tribulations. Strengthen your heart, and endure the Lord — that is of virtue. To taste and see that the Lord is sweet — that is of wisdom.✦ And so that each good might be more fully [known] from the proper good of nature — , ix, 1.

Virtue as Foundation, Wisdom as Building

Virtue is the stable foundation and wisdom the house built upon it; modesty of soul reveals wisdom, constancy reveals virtue.

Concerning the Passion. The Lord. On the weekday. The fourth week. pceu. The Ides. Concerning Pentecost — modesty of soul proves wisdom, and constancy reveals a man of virtue. And rightly so: wisdom comes after virtue, since —

Blessed Endurance for the Son of God

Those who patiently endure suffering for justice carry their own cot into their house, lifted by the Spirit’s manifold gifts.

Virtue is a kind of stable foundation on which wisdom builds its house.✦ Likewise: "Happy is the one who orders the sufferings of his own body for the sake of justice, so that whatever he suffers, he endures it for the sake of the Son of God — so that grumbling may be removed from the heart, and thanksgiving and the voice of praise may fill the mouth."✦✦ Whoever has lifted himself up in this way has taken up his own cot and goes into his own house.✦✦ Our cot is the body, in which we once lay sick, serving our desires and lusts. We carry it when we are compelled to obey the spirit. Likewise: "Truly the Spirit is manifold, breathed into the sons of men in such manifold ways that no one can hide from his heat. It is granted to them for use, for miracles, for salvation, for help, for consolation, for fervor."✦ Granting common goods most abundantly for the use of life — to the good and the bad, to the worthy and the unworthy alike — so that this seems to set no boundary of discernment. Ungrateful is the one who does not recognize even in these things the benefits of the Spirit.✦ For miracles — in signs and prodigies, in various powers through which his hand works — he himself is raising up ancient miracles, so that from present things he may build up faith in the things of the past.✦✦

The Spirit Given for Salvation and Fervor

The Spirit is given to all for salvation, but few attain His fervor, which kindles love and glory even in tribulation.

But because to some people this grace is also bestowed without any benefit to themselves, thirdly it is directed toward what is salutary, when we return to the Lord our God with our whole heart.✦ Furthermore, it is given for help when, in every struggle, it strengthens our weakness.✦ For since it bears witness to our spirit—✦ that we are sons of God—that inspiration is for our consolation.✦ It is also given for fervor when, breathing more vehemently in the hearts of the perfect, it kindles a mighty fire of love, so that they may glory not only in the hope of the glory of the sons of God, but also in tribulations—counting reproach as glory, shame as joy, contempt as exaltation.✦✦ To all of us, unless I am mistaken, the Spirit has been given for salvation—but not equally for fervor. For few are those who are filled with this Spirit, and few who strive to press on toward it. [Fragment—likely part of a word such as 'consolationis' carried over from the previous sentence.] [Text corrupt—'uioderatiir' is unidentified; the surrounding words 'et deliberat…virtus et' suggest a discussion of virtue and deliberation, but the passage cannot be reliably translated.]

Leisure, Fear, and Contentment

In spiritual leisure wisdom is written; yet many fear to breathe in true liberty and remain content with narrow straits.

Write down wisdom. …in a time of leisure. …which, as it were, adds something to virtue. …[unclear reading]. Now indeed… Do not be afraid. Let us glory. We are content with our narrow straits; we do not dare to breathe freely into that liberty, nor even to aspire toward it.

Steadfast Hearts in Adversity

Bernard shows tribulations are profitable, so we should not be surprised that the Lord allowed his beloved disciples to be tossed by storms, and we must order our hearts patiently.

So far, Bernard. You see, then, with how many beautiful and compelling reasons the most eloquent Bernard shows us that tribulations are profitable to us. So don't be surprised if the Lord allowed his own disciples, whom he loved so dearly, to be tossed by storms, recognizing their benefit in it. Several times we read that their little boat was tossed about by waves and contrary winds, but never submerged.✦ By these admonitions, then, work to steady and order your heart. Take care that when adversities arise, and in whatever troubles you, you conduct yourself patiently and steadfastly. Exercise yourself in the way of the spirit so that, filled with its fervor, you may even desire to be afflicted for the love of the Lord Jesus — who himself held and showed this exalted way both in his own life and in his followers.

Read the original Latin

Sicut in superiori tractatu habuisU, Dominus Jesus - discipulos intrare navem, et ipse ascendit in montem. Compleamus ergo quae Dominus operatus est post illud miraculum de panibus, quia illa materia contigua e. st, et ea qua3 istis tractaUbus coutinentur, simul facta fuerunt. Ipse tamen dimisi, ut melius posses capere, et ut eorum morahtates possent clarius explicari. Postquam ergo discipuli navem intraverunt, ipse in montem ascendit, et ibi stetit in oratione usque ad quartam vigiliam noctis, id est, usque ad partcs tres noctis quae reccsserant, et quarta restabat. Ex quo habes, quod Domiuus Jcsus pcrnoctabat in oralionibus: et pluries legitur, eum orationi intendisse. Conspice ergo eum, qualiter orat, et se humihat coram Patre. Quaerit sohtaria loca, et solus vadit ad ea, affligit se, etvigilat vigihaslongas.

Intercedit pastor hdelis pro ovibus suis; orat euim non pro se, sed pro nobis, tanquam advocatus noster et mediator apud Patrem. Orat etiam, ut exemplum nobis daret orandi. Frequenter etiam discipulos monuit de hoc^ et opere comprobavit. Dicebat namque eis, quoniam oportet semper orare, et non deficere, et quomodo importunitas orationis impetrat quod poscit, proponens eis exemplum ad hoc de judice et vidua, ut habes in Luca ^. Hortabatur eos etiam ad confidentiam impetrandi petila, dicens *: Petite, et dabitur vobis; ad hoc ahud proponens exemplum de amico ^, qui proptcr importunitatem amici petenUs panes necessarios commodat^ ut similiter habetur in Luca. Et hoc dicebat, ut nobis commendaret virtutem oraUonis. Est quippe virtus ejus inaestimabilis, etefficax ad omnia proficua impetranda, et nociva removenda. Si vis enim patienter tolerare adversa, sis homo oraUonis.

Si vis tenta- mhI'! tiones et tribulaUoncs superare, sis homo ora- \^sot&tionis. Si vis pravas affecUones conculcare, sis tionis. homo oralienis. Si vis astutias Satanee cognoscere, ac ejus fallacias vitare, sis homo oraUonis. Si vis laetanter vivere in opere Dei, et laboris et afflicUonis viam incedere, sis homo oraUonis. Si vis spirituali vita te exercere, et carnis curam non agere in desideriis, sis homo oraUonis. Si vis vanas muscas cogitationum eflugare, sis homo orationis Si vis animam tuam sauctis et bonis cogitationibus, desideriis, fervoribus et devoUonibus impinguare, sis homo oraUonis.

Si vis cor tuum virili spiritu, et constanti proposito in Dei beueplacito stabilire, sis iiomo orationis. Denique si vis viUa exUrpare, et virtutibus imbui, sis homo orationis. In ea enim recipitur sancU Spiritus unctio, quae de omnibus mentem docet. Item si vis ad contemplaUonem ascendere. haec est. Ihid. sola quse. abnsio.

MnlUi. ,.' ■. IV, 13 et quia. — amplexibus sponsi, sis homo oralionis. Ad eam namque contemplationem et coelestium degustationem, per orationis exercitium devenitur. Vides quam magnae potentiae et virtutis sit oratio. Ad quorum omnium coafirmationem, omissis Scripturarum probationibus, hoc tibi sit pro efficaci probatione, quod audimus, et videmus quotidie per experientiam, illitleratas personas et simphces, praedicta et alia pkira majora, per virtutem orationis fuisse adeptos.

Multum ergo animam debent ad orationem dare omnes qui Christum imilari desiderant, et prgecipuereligiosi, quibusmajor debetesse vacandi copia. Quare te hortor, tibique, quantum possum, mando districtius, ut pro principaU exercitio tuo sumas orationem, nihilque aliud, necessariis curis tantum exceptis, te delectet, nisi oratio: quia nihil tantum te delectare debet, quam morari cum Domino, quod per orationem fit. Ut autem mehoris hortatoris fungaris consiho, audi melhflua quae super ista materia narrat Bernardus. Dicit enim sic *: " Quibus studium est frequenter orare, experti sunt quod dico. Saepe corde tepido et arido accedimus ad altare, oralioni incumbimus. Persistentibus autem repente infunditur gratia, pinguescitpectus, replet viscera inundatio pietatis; et si sit qui premat, lac conceptse dulcedinis ubertim ubera fundere non tardabunt. v Idem, in principio Quadragesimae^: " Quoties, inquit, de oratione loquor, verba quaedam humanae cogitationis audire mihi videor in corde meo. Quid enim est, qaod hcet nunquamab oratione cesseraus, vix unquam experiri videtur ahquis vestrum, quis sit orationis sute fructus?

Sicut ad orationem accedimus, sic et redire videmur; et nemo respondet nobis verbum, nemo quidquam donat. Sed judicium fidei sequere, non experimentum tuum: quoniam fides quidem verax, sed experimentum fallax. Quae est igitur veritas fidei, nisi quod promisit Fihus Dei dicens ^: Quidquid autem orantes petilis, credite quia accipietis, et fiet vobis? Nemo vestrum, fratres, parvipendatorationemsuam. Dicoenim vobis, quia ipse ad quem oramus, non parvipendit eam. Prius quam egressa sit ab ore nostro, ipse eam scribi jubet in libro suo. Et unum e duobus indubitanter sperare possumus, (") videatur aliq. uostrutB.

quisque. quoniam aut dabit quod petimus, aut quod novit nobis utiUus. Nos enim quid oremus sicut oportet, nescimus, sed miseretur ille super ignorantia nostra, et orationem benigne suscipiens, quod nobis aut omnino non est utile, aut non tam cito dari necesse est, minime tribuit: oratio tamen infructuosa non erit *. Ita sane, si fecerimus quod monemur in Psalmo, scihcet, si delectemur in Domino. Ait enim sanctus David ^: Delectare in Bomino, et dahit tibi petitiones cordis tui. " Et post pauca *: " Sed considera, quod petitiones cordis dixerit, quas approbat judicium rationis. Nec habes quod causeris, sed unde raagis toto afiectu in gratiarum actione verseris: quandoquidem tanta super te cura est Deo tuo, ut quoties quaeris quod tibi inutile est, non te audiat super hoc, sed mutel illud meliori dono: sicut pater carnalis parvulo quaerenti panem libenter porrigit; quairenti cultellum, quem non necessarium putat, non consentit, sed magis ipsi panem, quem ei dederit, ipse frangit. "^ Porro petitiones cordis.

in tribus crede consistere; nec video quid praeter illa electus quisquis sibi debeat postulare. Duo quidem hujus temporis sunt, scilicet bona corporis, et bona animae; tertium autem, beatitudo vitae aeternae. Nec mireris quod bona corporis a Deo dixerim esse quaerenda: quoniam ejus sunt corporalia omnia, sicut spiritualia bona. Ab eo enim est petendum et sperandum nobis evenire, ut possimus in ejus servitio suslentari. Verumtamen pro necessltafibus animae orandum est nobis et frequentius et ferventius, id est pro obtinenda gratia Dei, animaeque virtuUbus. Sic et pro vita aeterna tota pietate totoque nobis orandum est desiderio, ubi nimirum et corporis, et animte plena et perfecta est beatitudo. " Et infra *: " Sit ergo oraUo quse pro temporaUbus est, circa solas necessitates restricta. Sit oratio quae pro virtuUbus animae est, ab omni impuritate libera, et circa solum beneplacitum Dei intenta.

Sit ea quae fit pro vita aeterna, in orani humilitate praesumens de sola miseratione divina. " Idem ^: " Non raodo locum, sed et tempus observare oportet eum, qui sibi orare voluerit. Tempus feriatum commodius apUusque; maxime autem cum profundum nocturnus sopor Quadrag. , Id. , in Aiir,l"ris moDiaa^. indicit silentium, tunc plane liberior exit puriorque oratio. Consurge in node, inquit ', in principio vigiliarum iuarumj et effmide sicut aquum cor tuuin anie conipectum Doinini Dei tui. Quam secure de nocle ascendit oratio, solo arbitro Deo, sancfoquc angelo, qui illam superno altari suscipit pra^sentandam.

Quam grata et lucida, verecuudo colorata rubore! Quam serena et placida, nuUo interim turbata strepitu! Quam deniquc munda et sincera, nullo respersa pulvere terrenoe solliciludinis, nulla aspicientis laude, seu adulatione tentata? Propter hoc igitur sponsa non minus verecunde, quam caute, et lectuli secretum petebat et noctis, orare, hoc est Verbum qua? rere volens: unum est enim. Alioquin non recte oras, si orando prceter Verbum aliquid qu"ras, aut quod propter Verbum non quseris: quoniam ^ in ipso sunt omnia. Ibi remedia vuInerLim, ibi subsidia necessitatum, ibi resarcitus defectuum, ibi profectum copiae, ibi denique quidquid accipere, vel habere omnibus expedit, quidquid decet, quidquid oporlet. Sine causa ergo aliud a Vei^bo petitur, cum ipsmn sit omnia.

Nam si ista temporalia, cum necesse est, postulare familiarius videmur, si Verbum in causa est, ut quidem dignum est, non utique illa, scd hoc potius queerimus, propterquod alia postulamus. " Hucusque Bernardus. Audisti igitur verija pulcherrima altissimi contemplantis, ctorationum dulcedinem degustantis Bernardi. Rumines ea, si vis, ut sapiant tibi. Ideo autem hbenter ipsius verba in hoc Opusculo intersero et adduco, quia non solum spiritualia sunt, et cor penetrantia, sed et decore plena, et ad Dei servitium excitantia. Ipse enim fuit eloquentissimus, et spiritu sapientiae plenus, et sanctitale praeclarus: quem te desidero imitari, et ipsius monita et verba opere exercere, propter quod soepe tibi propono eumdem. Sed redeamus ad Dominum Jesum. Dum igitur Dominus esset orans in monte, discipuli erant in raari afflicti et angustiati vehementer, quia venlus erat eis contrarius, et navis procellis et Huclibus jactabatur.

Conspiceergo eos, et compatere eis, quia in raagna sunt tribulatione et angustia. Tempestas enim invasit eos, tempus nocturnum est, et absque Domino suo 27. Uebr. , xu, 6, 8. — " lietn. , in Psal. Qui habitat, sunt. Qdarta autem vigilia noctis descendit Dorainus de raonte, et aiubulans supra mare, appropinquavit eis.

Conspice ergo eum bene hic pro Deo, et vido quomodo fatigatus ex vigilia longa et oratione prolixa, solus descendit noctis tempore de monle laborioso, et forte petroso, pedibus nudis, et quomodo vadit supra mare lirmo vestigio sicut super terram. Cognovit ergo creatura suum Creatorem. Cum autcm appropinquavit navi, discipuli timcntes clamavcrunt, putantes esse phantasraa; at benignus Doininus nolens amplius eos vexari, assecaravit eos dicens ^: Ego sum, nolite timere. Tunc Petrus confisus de potentia Domini, ad jussum ejus et ipse supra mare ambulare; sed postea titubans mergi, sed dextera Doraiiii eura, ne dcmergeretur, erexit. In hoc autem loco dicit Glossa: " Super mare ambularc facit eum^ ut ostendat divinam potentiara; mergi facit, ne intirmitatem obliviscatur, ne putetsc fequalem Deo, et ne supcrbiat. " Intravit autera Dominus navera, cessavit quassatio, et omnia sunt pacata. Discipuli vero eura reverenter recipiunt, raultumque gavisi sunt, et in quiete magna remanserunt. Conspice bene ipsum ac discipulos in omnibus praedictis, quia pulchra et devota sunt valde.

In hoc igitur facto moraliter considerare potes, quia Dominus quotidie sic nobiscum facit spiritualiter, palitur et sustinet, ut electi affligantur in hoc raundo, in interiori et exteriori horaine, quia ^* flagellat omnem filium quem recipit. Qui enim exii^a disciplinam sunt, ut ait Apostolus, nonfilii, sed adulteri sunt. Expedit autem nobis tribulari et affligi hic: nam inde erudimur, inde virtutes acquirimus, et acquisitas conscrvamus, et quod majus his est, inde futura et oelerna praemia expectaraus. Et ideo non deberaus in eis frangi, vel esse irapatientes; sed ipsas affectare et dihgere. Sed quia magna, a multis tamen incognita est utilitas tribulationum, etidcirco talibus difficilesetimportabiies videntur; ut tu instruaris, ct patienter eas sustineas, adduco tibi more solito verba Bernardi, qui ait sic ^: " Utilis est tribulatio, quae probationem operatur, ducit ad gloriam. Cum ipso sum, inquit ®, in Iribulatione, etc Agamus ergo gratias Patri misericordiarum, qui nobiscum est in tri(") secura. Ilem interlurbata. Nam et si.

familiarius. bulatione, et in omni tribulatione noslra nos consolatur. Res cnim, ut dixi, necessaria est triI:)ulatio, quae ingloriam vertilur, quae mutatur in gaudium: gaudium sane longum, quod nemotoUet a nobis, gaudium multum gaudium plenum. Res necessaria est ista necessil. as, quae parit coronam. Non contemnamus, fratres: semen modicum est, magnus exinde fructus exurgit. Forte insipidum, forte acerbum est, forte granum sinapis, Non consideramus qua videntur, sed quce non videntur in co *: quce enim videntur temporalia sunt, quce non videntur ceterna. " Et infra ^: " Cum ipso in tribulationesum, ait Dominus'*; et ego non aliud raeritumquamtribulationem requiram.

Mihi'' adhcerere Deo bomim est; non solum autem, sed et ponere in Domino Deo spem meam, quia * eripiam et glorificaho eum. Cum ipso sum in trihulatione: Delicice, inquit ^, m-ece csse cum filiis hominum. Descendit ut prope sit his qui tribulato sunt corde, ut nobiscum sit in tribulatione nostra. Erit autem quando ^ rapiemur in nubibus obviam Christo in aera, et sic semper cum Domino erimus, si tamen curemus eum interim habere nobiscum, Bonum mihi, Domine, tribulari, dummodo ipse sis mecum, quara regnare sine te, epulari sine te, sine te gloriari. Vasa figuli probat fornax '^, et viros justos tentatio trihulationis. Quid trepidamus? Quid cunctamur? Quid refugimus hunc caminura?

Sa^vit ignis, sed Dominus nobiscum est in tribulatione. Si Deus^ nobiscum quis contra nos est? Nihilominus quoque si ille eripit, quis est qui eripiat de manu ejus? Postremo si iste glorificat, quis humihabit? " Idem ^: " Non solum igitur in spe, sed gloriamur in tribulatione. Libenter, ait ^°,gtoriabor in inprmitatibus meis, ut inhabitet in me virtus Christi. Optanda infirmitas, quae Christi virtute compensatur. Quis dabit mihi non solum infirmari, sed destitui acdeficere penitus a raemeptipso, ut Domini virtutum virtute stabiliar?

Nam *^ virtus in infirmitate perjicitur. Denique ait*2; Quando infirmor, tunc fortior sum, et potens.) ■) Idem *': " Propterea sponsa non fascera, xc, I:'). — " Thess. , IV, IG. —!" • l\om. , VIII, 18.

— " II —? > I sed fasciculum ''' dilectum dicit, quod leve prae amore ipsius ducat, quidquid laboris immineat et doloris, Bene fasciculu. s, quia '^ parvulus natus est nohis. Bene fasciculus, quia *^ non sunt condignce passiones hujus temporis ad faturam gloriam, quce revelabitur in nobis. Id enim, inquit ", quod in prcesenti est momev. taneum, et leve tribulationis nostrce, supra modum in sublimitate oeternum pondus glorice operabitur in nobis. Erit igitur quandoque nobis ingens cumulus gloriae, qui modo est fasciculus myrrhae. Annon fasciculus, cujus ^^jugum suave est, et onus leve?

non quia leve in se, nec enim levis passionis asperitas, mortis amaritudo; sed levis tamen araanti.)) Idera, super istum verbum, A sagitta^^: " Si magnum illud Ecclesiae eorpus considerare libet, facile satis advertimus, longe acrius impugnari spirituales viros ipsius Ecclesiae, quam carnales, Agit hoc sane superba ("') semperque invidiosa malitia, perfectiores quosque vehementiuspulsans, juxta iilud ^": Esca ejus electa (;). Agit, inquam, et non sine certa divini dispensatione consilii: qui quidera nec iraperfectiores supra quod possunt ferre, tentari'^^ permittit faciens cum tentatione proventum; et perfectioribus non modo gloriosiores, sed numerosiores parat ex hoste triumphos. " Et post pauca^'^: "Longe ampliori sollicitudine et calliditate multiplici pars adversa vulnerare in nobis dexteram satagit, quara sinistrara; nec tam corporis profecto, quara cordis laborat auferre substantiam. " Et infra: " Hic 9. utem studiosius repugnandura, ubi gravior urget necessitas, ubi totum belli imminet pondus, ubi colluctationis ratio universa consistit; unde nobis tota paratur, aut victis ignominiosa captivitas, aut vincentibus gloria triumphalis. " Et post ahqua^*:" Haec denique gratia et misericordia Dei in servos ejus, et respectus in electos illius, ut eorum interim sinistram quidem velut dissiraulans, dexterae seraper studiosus protector assistat. Hinc est, quod de ipso Propheta testatur^'*: Providebam Dominum in conspectu meo semper, quoniam a dextris est mihi, ne ■'■''■ Bernard.

, suppl. trislilia. multiplex. Non consideremuji. non halj^A meiilum. Vuig. pro nobis. llein in ipsis.

cibus ejus electus. add. si. non super, — u") commovear. " Et infra: " Utinam mihi seraper a dextris sis, Jesu bone,utsemper teneas mauuni dexteram meam. Scio enim et certussura. quod nulla nocebit advorsitas, si nuUa dorainetur iniquitas. Tondeatur interim et tunualur sinistrum latus, pulsetur injuviis, vellicetur opprobriis:libensillud expono, dumate custodiar(rt), dum sis ipse protectio mea super manum dexteram meam."

Idem': "Aliud est animo virtute agi, aliudsapientia regi, aliud dominari in virtute, aliud in suavitate deliciari. Licet namque sapientiapotens, et virtus suavis existat, ut tameu propriasquibusque reddamus vocabulis significantias, vigor virtutem, sapientiam placiditas animi cum spirituali quadam suavitate demonstrat. Hanc puto ab Apostolo designalam, ubi post multa horlamenta, ad virtulera pertinentia, adjecit, qnod sapientia est* in suavitate, in Spiritu sancto. Igitur resistere, vim vi repellere, quae utique in parlibus virlutis deputantur, honor quidem, sed labor est. Non est enira idem ipsum honorem tuum laboriose defendere, et quiete possidere; non idem virtute agi, et virtute frui. Quidquid virtus elaborat, sapientia fruitur; et quod sapientia ordinat deliberate, moderale virtusexequitur. ^ Sapie7itia scribce in otio ait Sapiens *: ergo sapienti£B otia, negotia sunt, et quo otiosior sapientia, eo exercitatior in geuere suo. E regione virtus exercitata clarior est; eoque probatior^ quo officiosor.

Et si quis sapientiam virtutis amorem definierit, non mihi a vero deviarc videtur. Ubi autem amor est, labor non est, sed sapor. Et forte sapientia a sapore denominatur, quasi virtuti accidens quoddam velut condiraentum sapidam reddat, quae per se insulsa et aspera quodammodo senliebatur. INec duxerim reprehendendum, si quis sapientiam saporem boni definiat. " Et infra ^: " Itaque ad virtutem spectat tribulationes fortiter sustinere; ad sapientiam, gaudere in tribulationibus. Confortare tuum, et sustinere Dominum, virtutis quidem est; gustare'', et videre quoniam suavis est Dominus, sapientiae est. Et ut magis ex proprio bono naturae bonum utrumque cla— 5 " E\ Ex Frov. , ix, 1.

de Pass. Dom. , in fer. iv, hebdom. pceu. , Id. , de Pentec, rescat, modestia animi probat sapientiam, constantia virum virtutis ostendit. Et bene post virtutem sapientia, cum (?)

virtus sit quoddam stabile fundaracntuiu, super quod sapientia * ffdificet sibi domura." Idcm ': "Felix, qui passionescorporis sui propterjustitiam ordinat, ut quidquid patitur, propter Dei Filium paliatur: quatcnus et a corde tollatur murmuratio, et in ore versetur gratiaruraactio et vox laudis. Qui sic extulerit se, iste toUit grabatum suum, et vadit in domum suam. Grabatum nostrum corpus est, in quo prius languidi jacebamus, servientes desideriis et concupisccntiis noslris. Nos portamus illud, cum spiritui cogimur obedire." Idem *": " Vere multiplex spiritus, qui tam multipliciter filiishominuminspiratur,ut non sit quiseabscondatacaloreejus: siquidemconceditureis ad usum,ad miraculura, ad salutem, ad auxilium, ad solatium, adfervorem. Ad usum quidcfn vitee, bonis et malis, dignis pariter et indignis communia bona abundantissimc tribuens: ita ut videatur hic discretionis limitem non tenere Ingratus est, qui in his quoque bencficia Spiritus non agnoscit. Ad miraculura, in signis et prodigiis, in variisvirtutibusquasper quorumhbetmanus operatur Ipse est antiqua miracula suscitans, ut ex praesentibus fidem astruat praeteritorum.

Sed quia nonnullis hanc quoquc gratiam sine propria utiUtate largitur, tertio iniunditur ad salutera, cum in toto corde nostro revertimur ad Dominum Deum nostrum. Porro ad auxilium datur, cum in omni colluctatione adjuvat infirmitatem nostram. Nam cum testimonium perhibet spiritui no. stro, quod fiUi Dei sumus, ea inspiratio est ad consolationem. Datur etiam ad fervorem, cum in cordibus perfectorum vehementius spirans, validum ignem charitatis accendit, ut non solum in spe gloriae fiUorum Dei, sed etiam in tribulaUonibus glorientur, contumeUam gloriam reputantes, opprobrium gaudium, despectionem exaltaUonem. Omnibus nobis, ni fallor, datus est Spiritus ad salutem ad fervorem non ita: pauci enim sunt qui hoc spiritu repleantur, pauci qui studeant aemulari. tiae. et deliberat, uioderatiir virtus et.

Sapientiam scribe. tempore vacuitatis. quod virtuti accedens quoddam veluti. liem quod. Itrm Nunc vero. nou timere. gloriemur. Contenti sumus angustiis nostris, nec respirare in libertatem illam, nec saltem ad illam spirare conamur.

" Hucusque Bernardus. Vides igitur quam pulcherrimis et pluribus rationibus nobis ostendit facundissimus Bernardus, quod tribulationes nobis expcdiunt. Non igitur mireris, si Dominus permittebat discipulos suos, quos ita diligebat, vexari procellis, utilitatem ipsorum exinde cognoscens. Pluries enim legitur, eorum naviculam fluctibus et contrariis ventis exagitatam, sed nunquam submersam. His ergo moniiis, cor tuum stabilire ac ordinare procures,ut in contingentibus adversis, et in quibuscumque displicentiis, et patienter et lostanter te habeas, et iu via spiritus te ita exerceas, ut ejus repleta fervore, etiam appctas pro amore Domini Jesu tribulari, qui in se et suis hanc viam excelsam tenuit et monstravit

Scripture echoes

  1. ↩Luke.18.1-Luke.18.8 — Then he told them a parable to the effect that they ought always to pray and not lose heart. Luke.18.2 — He said, "There was a judge in a certain city who did not fear God and did not respect people. Luke.18.3 — A widow was in that city, and she kept coming to him, saying, 'Grant me justice against my adversary.' Luke.18.4 — And for a while she was unwilling, but afterward she said to herself, 'Even though I do not fear God nor respect anyone,' Luke.18.5 — because this widow keeps bothering me, I will vindicate her, so that she does not come and wear me out in the end. Luke.18.6 — And the Lord said, "Listen to what the unrighteous judge says. Luke.18.7 — And will not God bring about justice for his chosen ones, who cry out to him day and night? And yet he is patient with them. Luke.18.8 — I tell you, he will bring about justice for them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?
  2. ↩Luke.11.5-Luke.11.8 — And he said to them, 'Which of you has a friend, and will go to him at midnight and say to him, "Friend, lend me three loaves of bread,' Luke.11.6 — Because a friend of mine has come to me from a journey, and I have nothing to set before him— Luke.11.7 — And he will answer from inside, 'Don't bother me. The door is already shut, and my children are with me in bed. I can't get up and give to you.' Luke.11.8 — I tell you, even though he will not get up and give him anything because he is his friend, yet because of his shameless persistence he will get up and give him as much as he needs.
  3. ↩Matt.7.7;Luke.11.9 — Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Luke.11.9 — And I tell you: ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you.
  4. ↩Mark.11.24 — Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.
  5. ↩Ps.139.4;Mal.3.16 — For there is not a word on my tongue, but behold, LORD, you know it altogether. Mal.3.16 — Then those who feared the LORD spoke with one another, and the LORD paid attention and heard. A book of remembrance was written before him for those who feared the LORD and who thought on his name.
  6. ↩Ps.36.4 — The words of his mouth are iniquity and deceit; he has ceased to act wisely, to do good.
  7. ↩Ps.36.4 — The words of his mouth are iniquity and deceit; he has ceased to act wisely, to do good.
  8. ↩Ps.61.9 — So I will sing praise to your name forever, paying my vows day by day.
  9. ↩Rev.8.4 — And the smoke of the incense, with the prayers of the saints, went up before God from the hand of the angel.
  10. ↩Matt.8.23-Matt.8.27;Mark.4.35-Mark.4.41;Luke.8.22-Luke.8.25 — And when he got into the boat, his disciples followed him. Matt.8.24 — And behold, a great storm arose on the sea, so that the boat was being swamped by the waves; but he was sleeping. Matt.8.25 — And they came to him, woke him, saying, 'Lord, save us! We are perishing!' Matt.8.26 — And he said to them, 'Why are you afraid, you of little faith?' Then he rose and rebuked the winds and the sea, and there was a great calm. Matt.8.27 — But the men marveled, saying, 'What sort of man is this, that even the winds and the sea obey him?' Mark.4.35 — On that day, when evening had come, he said to them, "Let us go across to the other side." Mark.4.36 — And leaving the crowd, they took him along, just as he was, in the boat; and there were other boats with him. Mark.4.37 — And a great windstorm arose, and the waves beat against the boat, so that the boat was already filling up. Mark.4.38 — And he was in the stern, on the cushion, sleeping. And they wake him and say to him, 'Teacher, do you not care that we are perishing?' Mark.4.39 — And he awoke and rebuked the wind and said to the sea, 'Be silent! Be muzzled!' And the wind ceased, and there was a great calm. Mark.4.40 — And he said to them, 'Why are you so afraid? Do you still have no faith?' Mark.4.41 — And they were filled with great fear and said to one another, 'Who then is this, that even the wind and the sea obey him?' Luke.8.22 — One day he got into a boat with his disciples, and he said to them, "Let us go across to the other side of the lake." And they set out. Luke.8.23 — But as they were sailing, he fell asleep. And a windstorm came down upon the lake, and they were filling up with water, and they were in danger. Luke.8.24 — They came to him and woke him, saying, "Master, Master, we are perishing!" And he awoke and rebuked the wind and the raging of the water, and they ceased, and there was a calm. Luke.8.25 — He said to them, "Where is your faith?" But they were afraid, and marveled, saying to one another, "Who then is this, that he commands even the winds and the water, and they obey him?"
  11. ↩Mark.4.37-Mark.4.38 — And a great windstorm arose, and the waves beat against the boat, so that the boat was already filling up. Mark.4.38 — And he was in the stern, on the cushion, sleeping. And they wake him and say to him, 'Teacher, do you not care that we are perishing?'
  12. ↩Matt.14.25 — And during the fourth watch of the night, he came toward them, walking on the sea.
  13. ↩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.
  14. ↩Matt.14.27 — But Jesus spoke to them at once, saying, 'Take heart! It is I. Do not be afraid.'
  15. ↩Matt.14.28-Matt.14.31 — But Peter answered him, "Lord, if it is you, command me to come to you on the water." Matt.14.29 — And he said, "Come." And Peter, having stepped down from the boat, walked on the water and came toward Jesus. Matt.14.30 — But when he saw the wind — [strong] — he was afraid, and beginning to sink he cried out, saying, 'Lord, save me!' Matt.14.31 — Immediately Jesus reached out his hand and took hold of him, saying, "You of little faith, why did you doubt?"
  16. ↩Matt.14.32 — And when they got into the boat, the wind ceased.
  17. ↩Heb.12.6 — For the Lord disciplines the one he loves, and he scourges every son whom he receives.
  18. ↩Heb.12.8 — But if you are without discipline—something all have come to share in—then you are illegitimate children and not sons.
  19. ↩Rom.5.3-Rom.5.4 — And not only that, but we also boast in our tribulations, knowing that tribulation produces endurance. Rom.5.4 — and endurance produces character, and character produces hope,
  20. ↩Jas.1.12;2Tim.4.8 — Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life, which the Lord has promised to those who love him. 2Tim.4.8 — From now on, there is reserved for me the crown of righteousness, which the Lord, the righteous Judge, will give me on that day — and not only to me, but also to all who have loved his appearing.
  21. ↩Matt.13.31-Matt.13.32 — He put before them another parable, saying, "The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field." Matt.13.32 — It is the smallest of all seeds, but when it has grown, it is larger than all the garden plants and becomes a tree, so that the birds of the sky come and nest in its branches.
  22. ↩2Cor.4.18 — So we do not focus on the things that are seen, but on the things that are unseen; for the things that are seen are temporary, but the things that are unseen are eternal.
  23. ↩Ps.18.2;2Sam.22.2-2Sam.22.3 — And he said, I love you, O LORD, my strength. 2Sam.22.2 — And he said, "The LORD is my Rock, my Fortress, and my Deliverer— 2Sam.22.3 — The God of my rock, in whom I take refuge— my shield and the horn of my salvation, my stronghold and my refuge, my Savior— from violence you save me.
  24. ↩Ps.34.18 — They cried out, and the LORD heard, and from all their troubles he delivered them.
  25. ↩1Thess.4.17 — Then we who are alive, who are left behind, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.
  26. ↩Ps.16.3;Ps.116.12-Ps.116.15 — As for the holy ones who are in the land, they are the noble ones, in whom is all my delight. Ps.116.12 — What shall I return to the LORD, for all his benefits toward me? Ps.116.13 — I will lift up the cup of salvation and call on the name of the LORD. Ps.116.14 — I will pay my vows to the LORD now in the presence of all his people. Ps.116.15 — Precious in the sight of the LORD is the death of his faithful ones.
  27. ↩Rom.8.31 — What then shall we say to these things? If God is for us, who is against us?
  28. ↩Isa.43.13;John.10.28-John.10.29 — Even from the day I am he, and there is no one who can deliver from my hand; I act, and who can reverse it? John.10.28 — I give them eternal life, and they will never perish — not forever — and no one will snatch them out of my hand. John.10.29 — My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand.
  29. ↩Rom.5.3 — And not only that, but we also boast in our tribulations, knowing that tribulation produces endurance.
  30. ↩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.
  31. ↩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.
  32. ↩2Cor.12.10 — Therefore I delight in weaknesses, in insults, in hardships, in persecutions and distresses, for the sake of Christ; for whenever I am weak, then I am strong.
  33. ↩1Cor.10.13 — No temptation has overtaken you except what is common to humanity. And God is faithful; he will not let you be tempted beyond what you can bear, but with the temptation he will also provide the way out, so that you may be able to endure it.
  34. ↩Ps.16.8 — I have set the LORD before me always; because he is at my right hand, I shall not be shaken.
  35. ↩Ps.120.5-Ps.120.6 — Woe is me, for I have sojourned in Meshech; I have dwelt among the tents of Kedar. Ps.120.6 — Too long my soul has dwelt with those who hate peace.
  36. ↩Ps.90.10 — The days of our years in them are seventy years, or if in strength, eighty years; and their pride is toil and trouble, for it is soon cut off, and we fly away.
  37. ↩Matt.6.3 — But when you give to the needy, do not let your left hand know what your right hand is doing,
  38. ↩Gal.5.22-Gal.5.23 — But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, Gal.5.23 — gentleness, self-control; against such things there is no law.
  39. ↩Ps.34.9 — Taste and see that the LORD is good; blessed is the one who takes refuge in him.
  40. ↩Matt.7.24-Matt.7.25 — Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. Matt.7.25 — And the rain came down, and the rivers rose, and the winds blew and beat against that house, and it did not fall, for it had been founded on the rock.
  41. ↩Matt.5.10-Matt.5.12 — Blessed are those who have been persecuted for righteousness' sake, for theirs is the kingdom of heaven. Matt.5.11 — Blessed are you when people revile you and persecute you and say every kind of evil against you falsely on my account. Matt.5.12 — Rejoice and be glad, for your reward is great in the heavens; for in this way they persecuted the prophets who were before you.
  42. ↩1Thess.5.18 — Give thanks in all circumstances; for this is the will of God in Christ Jesus for you.
  43. ↩Matt.9.6-Matt.9.7 — But so that you may know that the Son of Man has authority on earth to forgive sins — then he says to the paralytic, 'Get up, take your mat, and go home.' Matt.9.7 — And having risen, he went to his own house.
  44. ↩Mark.2.11 — I say to you, rise, take up your mat, and go to your house.
  45. ↩1Cor.12.4-1Cor.12.11 — Now there are different kinds of gifts, but the same Spirit. 1Cor.12.5 — And there are different kinds of ministries, but the same Lord. 1Cor.12.6 — And there are varieties of activities, but it is the same God who works all things in all people. 1Cor.12.7 — But to each one the Spirit is made visible for the common good. 1Cor.12.8 — For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit. 1Cor.12.9 — to another, faith by the same Spirit; and to another, gifts of healing by the one Spirit 1Cor.12.10 — to another the working of miracles, to another prophecy, to another the distinguishing of spirits, to another various kinds of tongues, to another the interpretation of tongues 1Cor.12.11 — But the one and the same Spirit works all these things, distributing to each one individually as he wills.
  46. ↩Matt.5.45 — so that you may become sons of your Father who is in heaven, for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.
  47. ↩John.10.37-John.10.38 — If I am not doing the works of my Father, do not believe me. John.10.38 — But if I do them, even if you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father.
  48. ↩Heb.11.1-Heb.11.3 — Now faith is the substance of things hoped for, the conviction of things not seen. Heb.11.2 — For by this the elders obtained a good testimony. Heb.11.3 — By faith we understand that the ages were prepared by the word of God, so that what is seen has not come into being from things that are visible.
  49. ↩Deut.6.5 — And you shall love the LORD your God with all your heart and with all your soul and with all your strength.
  50. ↩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.
  51. ↩Rom.8.16 — The Spirit himself bears witness with our spirit that we are children of God.
  52. ↩Rom.8.15-Rom.8.16 — For you did not receive a spirit of slavery again to fear, but you received a spirit of adoption, in which we cry, "Abba, Father." Rom.8.16 — The Spirit himself bears witness with our spirit that we are children of God.
  53. ↩Rom.5.2-Rom.5.3 — through whom also by faith we have obtained access into this grace in which we stand, and we rejoice in hope of the glory of God. Rom.5.3 — And not only that, but we also boast in our tribulations, knowing that tribulation produces endurance.
  54. ↩2Cor.6.8-2Cor.6.10 — through glory and dishonor, through slander and praise; as deceivers yet true, 2Cor.6.9 — as unknown, yet well known; as dying, and behold, we live; as disciplined, yet not put to death; 2Cor.6.10 — as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things.
  55. ↩Matt.8.23-Matt.8.27;Mark.4.35-Mark.4.41;Luke.8.22-Luke.8.25 — And when he got into the boat, his disciples followed him. Matt.8.24 — And behold, a great storm arose on the sea, so that the boat was being swamped by the waves; but he was sleeping. Matt.8.25 — And they came to him, woke him, saying, 'Lord, save us! We are perishing!' Matt.8.26 — And he said to them, 'Why are you afraid, you of little faith?' Then he rose and rebuked the winds and the sea, and there was a great calm. Matt.8.27 — But the men marveled, saying, 'What sort of man is this, that even the winds and the sea obey him?' Mark.4.35 — On that day, when evening had come, he said to them, "Let us go across to the other side." Mark.4.36 — And leaving the crowd, they took him along, just as he was, in the boat; and there were other boats with him. Mark.4.37 — And a great windstorm arose, and the waves beat against the boat, so that the boat was already filling up. Mark.4.38 — And he was in the stern, on the cushion, sleeping. And they wake him and say to him, 'Teacher, do you not care that we are perishing?' Mark.4.39 — And he awoke and rebuked the wind and said to the sea, 'Be silent! Be muzzled!' And the wind ceased, and there was a great calm. Mark.4.40 — And he said to them, 'Why are you so afraid? Do you still have no faith?' Mark.4.41 — And they were filled with great fear and said to one another, 'Who then is this, that even the wind and the sea obey him?' Luke.8.22 — One day he got into a boat with his disciples, and he said to them, "Let us go across to the other side of the lake." And they set out. Luke.8.23 — But as they were sailing, he fell asleep. And a windstorm came down upon the lake, and they were filling up with water, and they were in danger. Luke.8.24 — They came to him and woke him, saying, "Master, Master, we are perishing!" And he awoke and rebuked the wind and the raging of the water, and they ceased, and there was a calm. Luke.8.25 — He said to them, "Where is your faith?" But they were afraid, and marveled, saying to one another, "Who then is this, that he commands even the winds and the water, and they obey him?"

Notes

  1. 1 ↩Experimentum rendered 'experience' in the sense of felt, subjective proof — contrasted with the reliability of faith.
  2. 2 ↩Quoted saying attributed to the Son of God; cf. Mark 11:24 (Vulgate: 'Quaecumque orantes petitis, credite quia accipietis, et erunt vobis'). The normalized text reads 'fiet vobis' rather than the Vulgate's 'erunt vobis' — a minor variant, translated as given.
  3. 3 ↩The normalized text reads 'parvipendatorationemsuam' as a single unspaced word, clearly representing 'parvipendat orationem suam' (let him/her despise his/her prayer). Rendered accordingly.
  4. 4 ↩Normalized text reads 'Dicoenim' as one word (= 'Dico enim'); 'parvipendit eam' — 'it' refers back to 'orationem' (prayer).
  5. 5 ↩The normalized text is fragmentary: 'Et unum e duobus indubitanter sperare possumus, (") videatur aliq.' The sentence appears incomplete or damaged in the source. The translation renders the legible portion faithfully and marks the break.
  6. 6 ↩The normalized text reads 'uostrutB.' — clearly a fragment, printer's mark, or corruption. No meaningful translation possible.
  7. 7 ↩suslentari is a rare/corrupted form, likely for sustentari ('to be sustained/supported'). Translated accordingly.
  8. 8 ↩necessltafibus and virtuUbus are corrupted forms in the source, normalized as necessitatibus and virtutibus.
  9. 9 ↩animte is a corrupted form in the source, normalized as animae.
  10. 10 ↩oraUo, quse, and temporaUbus are corrupted forms in the source, normalized as oratio, quae, and temporalibus.
  11. 11 ↩virtuUbus is a corrupted form in the source, normalized as virtutibus.

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