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← Meditationes Vitae Christi (Pseudo-Bonaventure), Castilian court context/Book 1 · Meditationes Vitae Christi
Chapter 44MedVC.1.44

Quomodo discipuli Christi vellebant spicas; item de paupertate

The Disciples Pluck Grain on the Sabbath

Jesus’s hungry disciples pluck and rub grain on the Sabbath, provoking a Pharisaic rebukal that the Lord answers with his own defense and tender compassion.

On a certain Sabbath day, the disciples of the Lord Jesus were hungry, and since they had no way to get food, they went through the fields where grain was growing, plucked the ears of grain, rubbed them in their hands, and ate. But the Pharisees rebuked them, saying this was not permitted on the Sabbath. The Lord defended them, and he did many such things on the Sabbath, as I said above about the man with the withered hand who was healed. But you, look at the disciples and have compassion on them, placed in such great need — even though they themselves did this joyfully, out of love for poverty, which their Master and Lord had commended to them before all other virtues and beatitudes. Yet what does it mean to reflect that the rulers of the world, with the Creator of all things standing present, were reduced to such thin poverty that they had to be sustained with such fare, like animals? The Lord looked at them and had compassion on them, because most tenderly of the poor. add. providing.

Allegory of Poverty and the Example Left to Us

The text interprets the disciples’ action as a lesson in holy poverty, urging the reader to embrace their example while preparing to distinguish true interior poverty from mere external lack.

—so that, instead of what— —brought back. Pinpertasqaam made her profession at Tirfio — that is what she ought to be. Poverty — for the one professing it — is necessary. He loved them; but he rejoiced nonetheless, and now on account of those whom he knew deserved no merit in this, more than on account of us, to whom he left an example. For in this example we can advance toward many virtues: for here poverty wonderfully casts off the pomp of the world — which is to be despised — and the extravagance and savory preparation of foods is destroyed, and the greediness of gluttony with its own shameful richness and insatiable appetite is completely weakened. You, therefore, pay attention to this, and with so great an example embrace it wholeheartedly — how it thus shone forth in the Lord, and the Lady his mother, and the princes of the world, and all who wished to imitate their example perfectly. But pay attention to the kind of poverty you ought to understand.

Profession of Poverty in Heart, Not in Words

The author teaches that monastic profession must be interior poverty of heart, not only outward scarcity, warning that inner greed turns poverty into mere destitution and blocks prayer and merit.

I know that in the monastery you have been established, professed in poverty, and can have nothing — for which give thanks to your God, and keep that poverty inviolably. But I want you to rise further — something that nevertheless doesn't conflict with your profession; indeed, your profession itself, without this understood, would be merely verbal and empty.1 I'm speaking, then, about the poverty that is rooted in the heart — for virtues are to be placed in the soul, not in external things.2 So you profess poverty in the best way if you consent to it with your heart. For if you endure scarcity of things outwardly, because perhaps you don't have abundance — as your senses would want — yet inwardly you harbor greed, and desire more than is necessary with a deliberate mind: you are not living in poverty but in destitution. Because this poverty is not virtuous and meritorious, but destitution is laborious and demeritorious.3 For concupiscence with consent is enough to lose merit and to commit every sin. And when in such poverty you don't believe you can rise up to prayer, or contemplation, or attain the hundredfold reward —4 For when could a heart weighed down with the weight of earthly desires ever ascend upward?

Love Holy Poverty as a Mother

The reader is urged to love poverty in the heart, to want only what is truly necessary, and to recognize that even strict voluntary poverty cannot match the Lord’s destitution and disgrace.

How could something defiled by that very mud and filth, made earthly and coarse, ever draw near to the purity of God and of heavenly things? So love poverty in your heart; take her up as a mother; let her beauty be pleasing to you; delight in her; and never, for any reason at all, wish to harm her. Have nothing, and wish to have nothing at all beyond what necessity requires. And if you ask what that necessity will be, I'll answer: the more deeply you've loved poverty, the more keenly you'll judge about what's truly necessary. Those things are necessary without which we cannot exist. So look at the things without which you can exist comfortably — and you must not have those things, nor seek them, nor procure them, nor even receive them from people who give willingly. And yet you won't be able to imitate the Lord Jesus perfectly in poverty, no matter how strictly you restrain yourself; nor do I see how our poverty can be compared to his, no matter how wholeheartedly it's been observed by us with every effort. And I'll show you this briefly with one beautiful reason, leaving aside others that could be pursued — namely, because he is God, and because he is the richest, and Lord of all, and because he is the most perfect, and so on — but I bring forward this reason: because he took on not only the destitution of poverty but also its disgrace.

Christ’s Poverty Includes Disgrace

Unlike our honored voluntary poverty, Christ’s poverty was misunderstood as necessary and therefore contemptible, so the poor in the world are not to be despised but revered as representing him.

For our poverty, because it was taken up voluntarily and for the love of God, is considered virtuous — and so it is. And therefore it is not regarded as disgraceful but as honorable, even among wicked people. But his poverty was not like that. For it was neither recognized nor understood that he was poor voluntarily; and necessary poverty brings forth disgrace and contempt.5 Since, then, he was without a home, without possessions, and without any wealth of this kind — and everyone knew it — he was held all the more in contempt.6 For people of this sort are trampled on by everyone; and if they are wise, no one believes them; if they are of noble birth, they are nonetheless laughed at and despised — and what is more, both their nobility and their wisdom and their uprightness and every virtue seem, in the estimation of the world, to be extinguished in them.7 For they are cast down by everyone, so that neither old friendships nor the bonds of blood avail them much, since most people refuse to have such persons as friends or kinsmen.8 You see clearly, then, how neither can his poverty be matched, nor can he be imitated by you, given the depth of poverty and the abasement of humility involved.9 Therefore the poor of this world, who represent the Lord himself, are not to be despised.10 Therefore this virtue of poverty is greatly to be desired — and especially by us, who have promised it.11

Bernard and the Sign of Swaddling Clothes

Bernard is cited to show Christ’s love of poverty and the paradox of the Lord of all having nowhere to lay his head, and the angel’s sign of swaddling clothes stands as a lasting, contradicted sign of holy poverty.

So take care to honor poverty itself with all reverence and devotion. But if you also wish to hear Bernard, pay attention to what he says about poverty. Let us imitate, as best we can, the one who loved poverty so deeply that, although the ends of the earth were in his hands, he had no place to lay his head — so that we might understand his disciples, clinging to him, to have been driven by hunger to rub ears of grain with their hands as they passed through the fields.✦✦ The same author asks: 'Why did the Savior himself, whose gold and silver alike are all things —' — and then consecrate sacred poverty in his own body? And again, why is poverty itself described so carefully by the angel?✦ 'This will be a sign for you,' he says: 'You will find an infant wrapped in swaddling clothes.'✦ Your swaddling clothes, Lord Jesus, are set before us as a sign — but as a sign that is contradicted by many, even to this day.✦

Bernard on the Love of Poverty and the Kingdom

Further Bernardine sayings exalt the love of poverty, declare that friendship with the poor makes kings, and affirm that the kingdom of heaven belongs to the poor.

He gave us an example, so that we too might do the same. And a little further on: 'In the heat of battle, an iron breastplate is certainly more useful than a linen robe — though the former is a burden, the latter an honor.' The same author: 'Truly it is a great abuse — and far too great — that a rich man should wish to be a wretched little worm, for whom God of majesty, the Lord of hosts, chose to be poor.'12 The same author: 'Poverty is not considered a virtue, but the love of poverty is.' The same author: 'Friendship with the poor makes friends of kings; the love of poverty makes kings.' The kingdom of heaven, in the end, belongs to the poor. And below: 'Blessed is the one who has not pursued those things which, when possessed, burden us; when loved, defile us; when lost, torment us.' So far, Bernard.

Abstinence, Gluttony, and the Dignity of the Soul

The text turns from poverty to abstinence and gluttony, explaining that the author writes because the reader lacks experience and books, and Bernard rebukes the soul’s shameful submission to bodily appetite.

So you have the example of the apostles and the authorities of blessed Bernard already cited, along with the other points set forth above concerning the Nativity of the Lord and his sermon on the mountain, showing how you ought to pursue poverty as a most excellent virtue. But what should we say about abstinence and against gluttony, which likewise shines forth in this example? Now, treating these virtues goes beyond my principal purpose, especially because of the sheer number of authorities; but because I have your benefit in mind — since you have no experience in such matters, nor are you in a position to be taught them, nor do you have books in which you might read about them — I am therefore writing to you carefully about these things, so that at least in this way the nature of the virtues may become known to you, and you may be able to imitate the master of those virtues, whose life we are chiefly seeking to know.13 Against gluttony, then, you should know this: you must press the attack hard and wage continual war, but gluttony itself must be avoided altogether. Indeed, the holy fathers who were devoted to spiritual exercises strove greatly in this.14 Against this vice, hear what Bernard says: "Whence comes such great faintheartedness and so miserable a debasement, that a distinguished creature — capable of eternal blessedness and the glory of the great God, founded as it is by his inspiration, marked with his likeness, redeemed by his blood, endowed with faith, adopted by his Spirit — should not be ashamed to stoop so low under the rule of so small a prince?"1516 The same. , letter

Bernard on Care of the Body and the Flesh

Continuing Bernard’s teaching, the text allows care for bodily health but forbids superstitious food anxiety, condemns gluttony as spiritual adultery, and insists that bodily pleasure must not be made master.

The same author. Epistle Chapter [number uncertain]. To the Clerics Chapter 8. The same author. On the threefold. [Reference uncertain]. II. —this rottenness—to bear the servitude of these bodily senses? Deservedly, clearly, it cannot even lay hold of those whom such a thing follows as lovers—abandoning such a spouse. "And a little later: "It is madness, surely, to labor at feeding a barren creature that bears no offspring, and to refuse to do good to widows; to neglect the care of the heart and pursue the care of the flesh in desire; to fatten a rotting corpse—which a little later will be food for worms—and in no way doubt it."✦ "Thus far Bernard." You have, therefore, how gluttony is to be avoided; but we can yield to the body for its own necessity and health. Whence the same Bernard says: "All the goods of the body are good, and health is the only thing we owe it." Nothing, however, beyond that is to be given it, nothing to be sought; but it is to be held within this limit and strengthened, since its fruit is none at all, and death is its end.

Purity of Heart and the Health of the Body

The author compares bodily health to the heart’s purity, warns against excessive dietary scrupulosity, and teaches that the heart’s purity must be guarded even more carefully than the body’s health.

"And a little further on: 'If you are a slave to pleasure and not to health, that is not according to nature but against nature — nature that surrenders to death once it has made pleasure its master.' This is also why many have sunk to such bestial impulses — or, to put it more truly, have fallen — preferring pleasure to health, or indulging their appetites with foods they know will bring on the most severe and grievous aftereffects. Now just as the natural state of the body is health, so the natural state of the heart is purity; and when that inner eye is clouded, God will not be seen. The human heart was made for this: to behold its Creator.✦ But if careful watch must be kept over the health of the body, then even more diligent care must be given to the purity of the heart — since this part is shown to be far nobler than that one. "The same author: 'This picky attention to food makes me suspicious. Still, if you're offering us this on the authority of medical practice, we don't fault concern for the body — something no one has ever rightly hated.' "So far, Bernard." This, however, should not be done superstitiously, or with excessive scrupulosity, or with more anxiety than is helpful. So when we don't actually have a bodily condition that requires us to seek out or avoid certain foods, we shouldn't follow that kind of dietary regime or live like physicians.

Against Superstitious Dietary Scruples

Bernard mocks excessive attention to foods and temperaments, insisting that a monk must live by religious profession and obedience, not by medicalized culinary anxiety.

The same Bernard: "Do you see, by the judgment of my master, the wisdom of the flesh is condemned — through which it must either be bound to luxury or restrained?" By which… [Rubric: Chapter XLV.] Is pleasure destroyed, or even the health of the body itself, when it is sought beyond what is proper? "And further:" What good is it to abstain from pleasures, and yet, by investigating the diversities of temperaments and the varieties of foods, to expend daily care in seeking them out? "Vegetables," he says, "are windy; cheese weighs down the stomach; milk harms the head; water doesn't sustain the chest; cabbages nourish melancholy; leeks inflame choler; fish from a pond, or from foul water, are entirely unsuited to my temperament." What sort of thing is this — that with all the rivers, fields, gardens, and storerooms, one can scarcely find anything you might eat? Consider, I ask you, that you are a monk, not a doctor; you must judge not by temperament but by your profession.

Charity and the Conscience of Others

The author warns that personal austerity can harm others’ consciences, become a stumbling block, and misuse apostolic example, for Paul’s advice about wine was not for monks but for a bishop.

Spare, I beg you — first, spare your own rest; then spare the labor of those who serve; spare the burden of the household; spare your conscience. Your conscience, I mean — not your own, but someone else's: the person sitting nearby and eating what's set before him grumbles about your particular fast. It is a stumbling block to him — either your hateful superstition, or a harshness that the one responsible for providing for you perhaps intends. And below: Some people flatter themselves in vain on the example of Paul, who urged his disciple not to drink water but to use a little wine for the sake of his stomach and his frequent infirmities. Those who ought to pay attention should first consider that the Apostle by no means advised himself in such a matter — and neither did the disciple seek it for himself. This command was not given to a monk, but to a bishop — whose life was still tender and would be very necessary to the nascent Church. This was Timothy. Give me another Timothy, and I'll eat — if you wish — even gold, and I'll drink it too.

The Little Amount of Wine and the Danger of Self-Deception

Returning to Bernard, the text cautions against disguising self-pity as discernment and stresses that even in the Apostle’s advice the emphasis falls on the small amount of wine.

With balsam. Beyond that, you handle things on your own, having taken pity on yourself. I confess, your way of managing yourself is suspect to me, and I fear you may be deceived under the cover and name of discernment by the prudence of the flesh. I want you at least to be warned of this: if the Apostle's authority carries weight with you on the subject of drinking wine, don't overlook the small amount he added. So far Bernard. From the authorities cited above, then, you have it that attention to the body's health is permissible, but you must beware of a superstitious observance of foods. But what about abstinence? Listen not to me, but to Robert. From his letter.

Lukewarmness, Fleshly Consolation, and Renewed Desire

Bernard warns that lukewarmness cannot dwell with spiritual fire, teaches that attachment to the flesh hinders the Spirit, and promises that perseverance will turn sadness into joy.

i, 'o Id. , ad *rat. de Monte Dei de vit. solit. , longe ante raed. Bernard — the same Bernard who says this: "For spirit and flesh, fire and lukewarmness, do not dwell together in one home — especially since lukewarmness is accustomed to provoke nausea in the Lord himself."✦ "If the apostles, still clinging to the Lord's flesh — which alone was holy, because it was the Holy of Holies — could not be filled with the Holy Spirit until it was taken away from you; do you, bound and glued to your own flesh, which is sordid and filled with the phantasms of various filthiness, think that you can receive that most pure Spirit, unless you attempt to renounce utterly these fleshly consolations?"✦ Truly, when you begin, sadness will fill your heart; but if you persevere, your sadness will be turned into joy.✦✦

Transformed Will and Bodily Abstinence

As the spirit is reformed, the flesh also is renewed, and the author explains how abstinence from wine, meat, and rich food serves both mastery of vice and freedom for prayer.

For then your affection will be purified and your will renewed — or rather, a new will will be created — so that everything which before seemed difficult, nay impossible, will be run through with great sweetness and eagerness. The same author: we have refuted Paul, because he disciplines his body and reduces it to servitude?✦ I'll abstain from wine, because in wine there is debauchery; or if I'm weak, I'll use a little, following the Apostle's advice.✦✦ I'll abstain from meat, lest while I over-feed the flesh, I at the same time nourish the flesh's vices. Bread itself I'll take care to eat with measure, lest with a heavy belly I grow weary of standing for prayer, and lest the Prophet also reproach me for having eaten my bread in fullness.✦ But I won't even get used to gulping down plain water, lest the distension of the belly reach all the way to the titillation of lust. The same author: wine and simiha, honey-wine and rich foods — they serve the body, not the spirit. It's not the soul that's fattened by fried foods, but the flesh.

Seasonings, Simplicity, and the Flesh Reformed

The text condemns elaborate seasonings and rich foods, teaches that love of Christ makes simple fare delightful, and shows how the reformed spirit leads the flesh to share in spiritual delight.

Pepper, ginger, cumin, sage, and a thousand such kinds of seasoning delight the palate, yes, but they inflame lust. For someone living prudently and temperately, salt with bread and hunger is enough for every seasoning. Since hunger alone is not something waited for, it becomes necessary time and again to concoct mixtures from I don't know what foreign juices — mixtures that are meant, of course, to restore the palate, provoke the throat, and stir up appetite. "The same author: add." you. and still. Ilem, I think. Mabitl. , inserting. The loins were unable. Most filthy. The loins with flesh. He entrusts. Go, he gives. The loins rather. Let the infirm man use sparingly. Ginger — away with it. Ginger. Once the spirit has begun to be reformed to the image of its Creator, soon the flesh too, blooming again, begins of its own will to be reformed toward the reformation of the spirit.✦ For it even begins to delight the flesh against its senses, whatever delights the spirit. Moreover, because of its manifold defect as punishment for sin, thirsting toward God in many ways, the flesh sometimes even strives to outrun its own guide. For we don't lose our delights; we change them — from the body to the soul, from the senses to conscience. Bran bread and plain water, vegetables or simple legumes — these are by no means delightful things. But when there is love of Christ and a desire for inner delight, to be able to satisfy a well-tempered appetite gratefully with these things — that is a great delight. How many thousands of the poor delightfully satisfy their needs with these things, or with any one of them? It would surely be very easy and delightful to live according to nature, with the seasoning of God's love added — if only our madness would let us live that way. Once that madness is healed, nature immediately smiles upon natural things.

Practice, Habit, and the Example of the Saints

Using the analogy of a laborer, the author teaches that practice strengthens ascetic effort, and abstinence is commended by the example of the ancient Fathers, Francis, and Clare.

In the same way, a farmworker develops tough sinews and strong arms through his labor: practice brings this about, if it takes root in him over time. Willingness produces practice; practice produces exercise; and exercise supplies strength in every kind of labor. "Thus far Bernard." From these authorities it is clearly established that abstinence is altogether most commendable and ought to be practiced. For the ancient Fathers kept it as strictly as blessed Francis and your own blessed Duchess Clare, as is evident from their lives. It seems, however, according to the same Bernard, that in three cases abstinence must be tempered. The first case is when it would be done against the will of a superior: this ought not to be done in any way whatsoever. The second case is when it would be done with notable scandal among one's companions: for it contributes more to spiritual growth, out of love, to live the common life, than to display abstinence beyond the common spiritual life out of a brother's scandal.

Three Cases for Tempering Abstinence

Bernard teaches that abstinence must be tempered when it opposes the superior, causes notable scandal, or exceeds what the body can bear, since immoderate austerity can become vice.

The third case is when it would go beyond what the body can bear: immoderate abstinence is considered a matter not of virtue but of vice. On this point Bernard says the following: "You are not content to walk the common way. The regular fast is not enough for you, nor the solemn vigils, nor the discipline laid upon you, nor the measure of clothing and food that is provided for you: you prefer your own way to the common rule. You who once entrusted the care of yourselves to us — why, Ber. , in Cant. , seim. 32f, u. 10.

Self-Will Disguised as Abstinence

The text warns that self-will often hides behind abstinence, that discernment and obedience are needed, and that Satan can disguise himself as an angel of light under the appearance of zeal.

— I lie. — And again, why do you involve yourselves in this matter? That will by which you have so often offended the Lord — your own consciences bear witness to it — namely, your own will: look, now you have it as your teacher once again, not mine. Whatever nature teaches you, it does not teach you to obey reason, to acquiesce, to comply with the counsel or example of those who serve, or to obey you. And further: "Don't you know that the angel of Satan often transforms himself into an angel of light?"✦ God is wise, and he wants to be loved not only tenderly, but wisely. Hence the Apostle says: "Let your obedience be reasonable."✦ Otherwise, through your own zeal the spirit of error will very easily mock you, if you deny knowledge; for the cunning enemy has no device more effective at removing love from the heart than if he can bring it about that you walk incautiously and without reason.

Stubborn Singularity Destroys Community

The author condemns those whose obstinate, singular abstinence disturbs community unity, resists counsel, and causes scandal, since such resistance is like divination and idolatry.

"The same author: "You can see — for shame! — those who eagerly chase after superfluous things, when before they were refusing even what was necessary — out of sheer obstinacy. And yet, if some persist in their own unconquerable stubbornness, withdrawing indiscreetly and causing notable disruption through their singularity — disturbing those with whom they ought to be living under one common rule in the household — I truly don't know whether they consider themselves to be preserving any quality of piety, since people like that seem to me to have cast it very far away. For those who have decided they are wise in their own eyes have resolved within themselves to yield neither to counsel nor to precept — let them consider what answer they will give, not to me, but to the One who speaks. Since to resist is like the sin of divination, and to refuse to yield is like the crime of idolatry.✦ He had stated earlier that obedience is better than sacrifice, and to listen is more pleasing than to offer the fat of rams — that is, than to offer abstinence with stubbornness.✦ "The same author: "What is it that we also remove from this house, and that so gravely disturbs it? I am speaking of a superstitious abstinence practiced by certain individuals among us, by which they make themselves troublesome to everyone and to themselves as well. Is not this very discord — so widespread and general — both the destruction of their own conscience and, what is in itself a great thing, the demolition of the vineyard that the right hand of the Lord has planted: namely, the unity of all of us? Woe to the person through whom scandal comes.✦

Woe to Those Who Cause Scandal

The text pronounces woe on those who cause even one little one to stumble, and much more on those who disturb a great multitude, warning of severe judgment.

"Whoever causes one of these little ones to stumble," he says, "it is a terrible thing that follows; how much worse does he deserve who causes such a great and holy multitude to stumble?"✦ He will bear a most severe judgment.✦ Ibid. in Crete.✦ he will have shown. us. Mabilf. not to spare.

Discernment, the Mother of Virtues

The author teaches that those in devotion must especially fear demonic envy and immoderate exercise, and that discernment, like the eighth day, cuts away excess and defect.

sapieules quL. Whoever that is. "The same": "Those who come to the grace of devotion — it is said that for them alone there remains a danger, and one altogether to be feared, from a demon of envy." no. For Satan himself transforms himself into an angel of light.✦ This, then, is what should be feared by the person who does everything with such great delight: that harsh suffering may not follow and destroy the body through immoderate exercise, and that afterward they may be forced — not without great harm to their spiritual practice — to be occupied with caring for the weakness of the body. Therefore, so that the one who runs to be enlightened may not fall into danger, it is necessary to be illuminated by the light of discernment, which is truly the mother of virtues and the consummation of perfection. This is surely what discernment teaches: that nothing should happen too much or too little. And this is the eighth day, on which a boy is circumcised, because true discernment cuts away so that neither more nor less may be done.✦✦

Salvation, Obedience, and Bodily Exercise

The text names discernment a name of salvation, urges obedience where discernment is rare, and teaches that bodily exercises help if done with reason but become sacrilegious if they harm body or spirit.

For the one who goes to excess cuts off the fruit of good work — that is not pruning; just as the one who is lukewarm, if he does less than he should. On this day, then, a name is given — and it is a name of salvation. I would not hesitate to say of the one who lives this way that he is working out his own salvation.✦ Up to this day, angels who have known the heavenly secrets could speak of him; but now for the first time I confidently bestow on him the name of salvation. But since this bird is exceedingly rare on earth — I mean discernment — let the virtue of obedience supply its place in you, brothers, so that you do nothing more, nothing less, and nothing other than what is commanded. you should do. The same author says: There are bodily exercises in which the body must labor — such as vigils and practices of this kind — which indeed do not hinder spiritual things but actually help them, if they are done with reason and discernment. But if these exercises are carried out through the fault of imprudence — so that either the spirit fails or the body grows weak, and spiritual life is hindered — then the one who has done this has brought harm to his own body, damage to his spirit, a bad example to his neighbor, and dishonor to God. He is sacrilegious and guilty before God in all these matters. It's not that, following the Apostle's meaning, this doesn't also seem human and fitting and just — that the head should sometimes ache in the service of God, when it has often labored to the point of pain in the vanity of the world; or that the stomach should hunger to the point of growling, when it has often been filled to the point of vomiting. But there must be a limit.✦

Afflicting the Body without Destroying It

The author balances bodily exercise and care, insisting that the body may be afflicted but not ground down, and that bodily management must be sober and fitting for a servant of God.

The body must sometimes be afflicted, but not ground down. Bodily exercise has some value, and — [text uncertain] — is useful for everything: because of which [reading uncertain].17 [Uncertain reading — possibly 'circumcision'].18 [Uncertain — possibly an abbreviation for 'Lord'].19 [Uncertain reading].20 [Possibly a numeral or citation: 'three'].21 [Section marker or page reference: '11.'].22 — [uncertain] on the mountain of God [uncertain reading].23 [Uncertain reading — source text unclear.] [Abbreviation — expansion uncertain.] [Punctuation or line-break marker — no translatable content.] [Abbreviation — expansion uncertain.] [Citation marker — reading uncertain.] For a short time — that is, not in the service of desires — but there is still a duty to the flesh that must be attended to. Indeed, the body's care must be managed soberly and with spiritual discipline, so that neither in manner, nor in kind, nor in amount may anything appear that is not fitting for a servant of God. Thus far Bernard.

The Praise of Discernment

Bernard is quoted praising discernment as the guide, orderer, and charioteer of the virtues, without which zeal runs wild and even virtue becomes vice.

But to make the power of discernment clearer to you, listen briefly to what the same Bernard says in its praise: "The power of discernment without the fervor of love lies dormant, and fervent zeal without the restraint of discernment rushes headlong."24 And so that person is praiseworthy in whom neither is lacking, inasmuch as fervor lifts up discretion, and discretion governs fervor. The same author says: "Discretion indeed places order upon virtue, order bestows measure, and also beauty and permanence." Finally he says: "By your ordering, day follows day" — calling each day a virtue. "Discretion, then, is not so much a virtue itself as a kind of guide and charioteer of the virtues, a director of the affections, and a teacher of conduct."2526 Take this away, and virtue will become a vice, and natural affection itself will be turned more into a disturbance, into the destruction of nature. Thus far Bernard. You have learned, then, from the foregoing, how in this example of the disciples both excess and gluttony are overthrown. But how the pomp of the world is also destroyed, I have already told you; yet I don't intend to pursue this further, though neither am I leaving it aside entirely.

Blessed Simplicity and the Renewal of the First Age

The chapter closes by seeing in the disciples’ example a renewal of the blessed simplicity of the first age, when people lived on plain fruits and water without the entanglement of elaborate apparatus.

But I think it enough to say this for now: that in this example the blessed simplicity of the first age is seen renewed, in which people were content with the fruits of trees, the roots of herbs, and plain water. If therefore this were done today, we would have no need of mills, nor ovens, nor utensils, nor the apparatus of things, nor varied and pompous furnishings, in which the human race is inextricably entangled. THURSDAY27

Read the original Latin

Discipuli Domini Jesu quadam die sabbati " esurientes, cum nec haberent unde procurarent quod comederent, ibant per agros in quibus erant segetes, et vellebant spicas, fricabant mauibus et comedebant. Reprehendebantur autem a Pharisaeis dicentibus, hoc non licere die sabbati. Dominus defendebat eos; et multa talia faciebat Dominus in die sabbati, ut dixi supra de habente manum aridam sanato. Tu autem discipulos intuere, et compatere eis in tanta necessitate constitutis, quamvis ipsi gaudentes hoc facerent ob paupertatis amorem, quam ante omnes virtutes et beatitudines commendaverat eis eorum Magister et Dominus. Quidtamen est cogitare principes mundi, praesente omnium Conditore, ad tam tenuem paupertatem redactos ut tali pabulo, more animalium, oporteat sustentari? Aspiciebat eos Dominus, et compatiebatur eis, quia tenerrime poralium. add. praebens.

ut, loco quod. reductos. Pinpertasqaam professa est Tirfio, qaalis esse debei<t. Panpertatem ^rofitenti lecessaia. diligebat eos; sed nihiloininus gaudebat, et lam propter eos quos in hoc mullum mereri sciebat, quam propter nos, quibus relinquebat exemplum. In hoc enim exemplo ad multas virtutes proticere possumus: nam hic mirabiliter pauperlas rehicet, pompa mundi contemnenda ostenditur, sumptuositas et saporosa ciborum praeparatio destruitur, et gulffi voracitas cum turpi sua unctuositate et insatiabiU appetitu totaliter enervatur. Tu ergo hoc animadverte, et tanto exemplo, tolis visceribuseamamplectere, quit sic emicuit in Domiuo, et Domina malre sua, et proeiatis mundi principibus, et omnibus qui eorum exemplum perfecte imitari voluerunt. Sed attende de qua paupertate intelhgere debes.

Scio enim, quod in monasterio constituta, paupertalem prolessa es, et nihil habere potes: de quo gratias age Deo tuo, et ipsam inviolabihter serva. Sed ulterius te ascendere volo, quod tamen a professione non discrepet; quin imo professio ipsa, sine hoc intellecta, verbalis esset et vacua. Dico igitur de illa paupertate quae radicatur in corde: virtutes enim in anima collocandse sunt, non in exterioribus. Optime ergo professionem paupertatis imitaris, si corde consentias. Nam si rerum penuriam exterius pateris, quia forte non abundas ut sensuaUtas vellet, interius autem cupiditatem habeas, et plus, quam necesse sit, dehberato animo appetas: non vivis in paupertate, sed in egestate; quia non est haec paupertas virtuosa et meritoria, sed egestas laboriosa et demeritoria. SufQcit enim ad perdendum meritum, et ad omne peccatum perpetrandum, concupiscentia cum consensu. Et cum tah paupertate non credas te posse assurgere ad orationem, vel contemplationem, vel centuph consequi retributionem. Quando enim cor terrenarum cupiditatum pondere aggravatum, sursum posset ascendere?

quando ipso luto et faece coinquinatum, et terrenum et grossum effectum, ad Dei et coelestium purilatem posset appropinquare? Igitur corde dihgas paupertatem; pro matre assume illam; placeat tibi decor ejus; delectcris in ea; nunquam pro re aliqua ipsam laedere vehs. Nihil habeas, et nihil omnino habere vehs ultra necessitatem. Et si quceris quse erit iha necessitas; respondebo, quod quanto intimius paupertatem dilexeris, tanto subtihus de necessitate judicabis. Illa namque necessaria sunt, sine quibus esse non possumus. Vide ergo ea, sine quibus esse commode potes; et illa nec habere, nec petere, nec procurare, nec a sponte dantibus recipere vehs. Nec tamen Dominum Jesum perfecle in paupertate imitari poteris, quantumcumque te strinxeris; nec video quod nostra paupertas suse possit aequiparari, quanlumcumque sit a nobis totis conatibus observata. Et hoc tibi breviter ostendo una et pulchra ratione, omissis ahis queereddi possunt, scihcet quia Deus, et quia ditissimus, et Dominus omnium, et quia perfectissimus, et hujusmodi: sed eam rationem adduco, quia ipse non solum penuriam pauperlatis, sed etiam ejus opprobrium assumpsit.

Nam nostra paupertas, quia voluntarie assumpta est, et pro amore Dei virtuosa reputatur, et est: et ideo non opprobriosa, sed honorifica reputatur, etiam apud malos. Ipsius vero non sic: non enim cognoscebatur, et nesciebatur, quod voluntarie pauper esset; sed necessaria paupertas parit opprobrium et contemptum. Cum ergo esset absque domo, et possessionibus, et omnl hujusmodi substantia, scientibus universis, magishabebatur contemptui. Hujusmodi enimpauperes ab omnibusconculcantur; et si sapientes sunt, non creditur eis; si nobiles, nihilominus deridentur et contemnuntur, imo, quod plus est, et nobilitas, et sapientia, et probitas, et omnis virtus in reputatione hominum videtur in eis extincta. Dejiciuntur enim quasi ab omnibus, ut nec amicitiee antiquse, nec sanguinis vincula prosint eis ut plurimum, cum omnes tales amicos vel consanguineos habere recusent. Vides beue, quomodo nec ejus paupertati sequiparari, nec eum imitari potes, in tam profundse paupertatis et humihtatis abjectione. Proplerea non sunt contemnendi pauperes mundi, qui ipsum Dominum repreesenlant. Igitur desiderabihs es muUum hcec virtus paupertatis, et maxime a nobis qui eam promisimus.

Ipsam itaque propterea omni reverentia et devotione observare curato. Si vero etiam vis Bernardum audire, attende quid de ipsa loquitur ". " Imitemur, quoad possumus, eum qui dilexit sic paupertatem, ut quamvis in manu ejus essent fines terrae, tamen non habuit ubi caput suum rechnaret: ita ut discipulos adhaerentes ei iegamus fame compulsos, spicas manibus confricasse, cum per sata transirent. " Idem inquil^: " Cur ipse Salvator, cujus est aurum pariter etargenDom. y tum, sacram n suo corpore dedicat paupertatem? Aut certe cur paupertas ipsa tam soUicite enarratur ab Angelo? Uoc, inquit S vobis signum: invenieris infantem pannis involutum. In signum positi sunt panni tui, Domine Jesu; sed in signum cui a multis usque hodie contradicetur.

Exemplum dedit nobis, ut et nos ita faciamus. " Et post pauca: " Utilior siquidem in conflictu lorica ferrea, quam stola linea; licet oneri sit illa, haec honori. " Idem 2; " Vere magna abusio, et nimis magna, ut dives velit esse vermicukis vilis, propter quem Deus majestatis, Dominus Sabaoth, voluit esse pauper. " Idem *: " Non paupertas virtus reputatur, sed paupertatis amor. " Idem <*: " Amicitia pauperum, regum amicos constituit; amor paupertatis, reges. Regnum coelorum denique pauperum est. " Et infra: " Beatus qui post illa non abiit, quae possessa onerant, amata inquinant, amissa cruciant. " Hucusque Bernardus.

Habes igitur apostolorum exemplo, et auctoritatibus beati Bernardi praedictis, et aliis positis supra, de nativitate Domini, et de sermone ipsius in monte, qualiter paupertatem, tanquam virtutem excellentissimam, debes affectare. Sed de abstinentia, et contra gulositatem, quid dicemus, qu" similiter in hoc exemplo relucet? Et quidem de istis virtutibus tractare, praeter principale propositum est, maxime propter multiphcitatem auctoritatum; sed quia utilitatem tuam considero, quae in talibus nec experta es, nec apta doceri, nec in quibus legis habeas libros, ideo studiose tibi scribo de ipsis, ut saltem per hunc modum innotescat tibi virtutum natura, in quibus earum magistrum, cujus vitam principaliter inquirimus, valeas imitari. Contra gulam igitur scire debes, multum esse insistendum, et bellum continuum esse, sed omnino vitandam. Multum quidem sancti patres, et qui spirituahbus exercitiis dediti fuerunt, in hoc studuerunt. Contra quam audi quid dicat Bernardus ^: " Unde haec tanta pusillanimitas et abjectio tam miserabilis, ut egregia creatura, capax aeternee beatitudinis et gloriae magai Dei, utpote cujus sit insj^^iratione condita, simihtu"dine insignita, cruore redempta, fide dotata, spiritu adoptata, miseram non erubescat sub parum a pnnc. Id. , epist.

♦ Id. , epist. cvu. ad Cleric. ,c. viii, " Id. , de tripl. u.

II. putredine hac corporeorum sensuum gerere servitutem? Merito plane ne eos quidem apprehendere potest, quae talem deserenssponsum, tales sequitur amatores. " Et paulo post: " Insanus siquidem labor pascere sterilem, quae non parit, et viduoe benefacere nolle; omittere curam cordis, et curam carnis agere in desiderio; impinguare cadaver putridum, quod paulo post vermium esca futurum, nuUatenus dubitatur. " Hucusque Bernardus. Habes igitur quomodo vitanda est gulositas; sed condescendere possumus corpori ad necessitatem suam et sanitatem. Unde idem Bernardus sic dicit ^: " Sunt autem omnia bona corporis, et quae ei solummodo debeamus, sanitas. Nihil autem ultra ei dandum est, nihil quaerendum; sed hoc termino obUgandum et firmandum est, cum fructus ejus nullus sit, et mors sit finis ilUus.

" Et paulo post: " Quod si voluptati servitur, non sanitati, hoc de natura non est, sed sub natura, quae morti manus dat, cum magistram constituit voluptatem. Inde etiam est, quod multi ad tam bestiales impetus descenderunt, vel, ut dicam verius, ceciderunt, ut voluptatem praeferant sanitaU, vel ilUs epuUs saepissime voluptentur quas sciunt difflciles et acuUssimas subsequi passiones. Sicut autem corporis natura est sanitas, ita cordis natura est puritas; quo turbato oculo non videbitur Deus: et cor humanum ad hoc factum est, ut suum videat Creatorem. Si vero sanitati corporis solUcita est providenda custodia, puritati cordistanto est solUcitior impendenda, quanto pars ista dignior illa convincitur. " Idem '^: " Suspicionem generat mihi observatio ista ciborum; verumtamen si de regula medicorum hoc profers nobis, non reprehendimus curam carnis, quam nemo unquam odio habuit. " Hucusque Bernardus. Hoc tamen faciendum non est superstitiose, vel nimis curiose, vel uUra quam expediat. Unde quando non habemus actu impedimentum corporale, propter quod appetamus vel fugiamus ciborum observantiam, iUam tenere, ac physice vivere non debemus.

Unde idem Bernardus *: " Videsne sententia magistri mei carnis sapienUam condemnari, per quam utique aut in luxum liganduni et frenaudum. qua. TAPrT XL1V. Toluptas dissolvitur aut ipsa quoque valeludo corporis, ultra quam oportet, appetitur? " Et post:" Quidvero prodest temperare a voluptatibus, et investigantlis diversitatibus complexionum, ciborumque varietatibus exquirendis quotidianam expendere curam? Legumina, inquit, ventosa sunt, caseusstomachum gravat, lac capiti nocet, potum aqune non sustinet pectus, caules nutriunt melancholiam, choleram ai:tem porri accendunt, pisces de stagno, aut de hitosa aqua, meae penitus complexioni non congruunt. Quale est hoc, in ut totis fluviis, agris, hortis cellariisve, reperiri vix possit quod comedas? * Puta te, quaeso, monachum esse, non medicum; nec de complexione judicandum, sed de professione.

Parce, obsecro, primum quieti tuse; parce deinde labori ministrantium; parce gravamini domus; parce conscientiae. Conscientiee dico, non tuse, sed alterius, illius videhcet qui prope sedens, et edens quod sibi apponitur, de tuo singulari jejunio murmurat. Scandalo quippe ei est, aut tua odiosa superstitio, aut duritia, quam forte putat ilhus qui tibi habet providere. " Et infra: " Frustra quidam sibi blandiuntur de exemplo Pauli hortantis discipulum - non bibere aquam, sed modico uti vino propter stomachum et frequentes suas infirmitates. Qui attendere debent primum quidem Apostolum minime sibi ipsi remistiusmodi suadere, sedneque discipulum a^que expeterel/^^sibi. DeindenonmonachohocintimarijSed episcopo, cujusvita tenerag adhuc et ((/) nascenti Ecclesiae pernecessaria esset. Timotheus hic erat. Da mihi alterum Timotheum, et cibo etiam, si vis, auro, et poto (?)

balsamo. Ceterum tu tibimetipsi dispensas, misertus tui. Suspecta est mihi, fateor, tua ipsius in te dispensatio, el vereor tibi illudi, sub tegmine et nomine discrelionis, a carnis prudentia. Id te saltem volo esse admonitum, ut si tibi auctoritas ApostoU placet de bibendo vino, modico, quod ille adjunxit, non praetermittas. " Hucusque Bernardus, Habes igitur ex praedictis auctoritatibus sanitali corporis posse intendi, sed a superstitiosa observatione ciborum cavendum. Sed quid de abstinentia? Audi non me, sed • ad Rohert. , epist.

i, 'o Id. , ad *rat. de Monte Dei de vit. solit. , longe ante raed. Bernardum eumdem, qui sic dicit ": " Non enim spiritus et caro, ignis et tepiditas in uno domicilio commorantur: praesertim cura tepiditas ipsi Domino soleat vomitum provocare. * Si enim apostoli, carni adhuc dominicae adhaerentes quae sola sancta, quia Sancti sanctorum erat, Spiritu sancto repleri nequierunt, donec tolleretur ab eis; tu carni tuae, quae sordida est et diversarum spurcitiarum phantasiis repleta, adstrictus et conglutinatus, illum meracissimum Spiritum te posse putas suscipere, nisi istis carnahbus consolationibus funditus renuntiare tentaveris? Revera cum incceperis, tristitia implebit cor tuum; sed si perseveraveris, tristitia tua convertetur in gaudium.

Tunc enim purgabitur affectus, et voluntas renovabitur, vel potius nova creabitur: ut omnia quas prius difficilia, imo impossibilia videbantur, cum multa percurrantur dulcedine et aviditate. " Idem ^: " redarguimus Paulum, quod ^ castigat corpus suum, et in servitutem redigit? Abstinebo a vino, quia "^ in vino luxuria est: aut si infirmus sum, modico utar consilium Apostoli. Abstinebo a carnibus, ne, dum nimis nutriam carnem, simul et carnis nutriam vitia. Panem ipsum cum mensura studebo sumere, ne oneratoventre stare ad orandum taedeat, et ne improperet etiam mihi Propheta *, quod panem meum comederim in saturitate. Sed nec simplici quidem aqua ingurgitare me assuescam, ne distensio sane ventris usque ad titillationem pertingat libidinis. " Idem ": " Vinum et simiha, mulsum et pinguia, corpori militant, non spiritui. Frixuris non anima saginatur, sed caro.

Piper, zingiber, cuminum ("), salvia et mille hujusmodi species salsamentorum, palatum quidem delectant, sed libidinem accendunt. Prudenter sobrieque conversanti, satis est ad omne condimentum sal cum pane, et fame: qua sola non expectata, necesse est alias atque alias de nescio quibus succis extraneis confici permixtiones, quae videlicet palatum reparent, gulam provocent, et excitent appetitum. " Idem ^^: add. te. et adhuc. Ilem puto. Mabitl. , inhserentes.

Ilem nequiverint. sordidissima. Ilem carneis. Cmt. i;dit. Ilem polius. — modico infirmus utatur. zinziber, a/.

gingiber. " Ubi cceperit spiritus reformari ad imaginem conditoris sui, mox etiam reflorescens caro, ex voluntate sua incipit ad reformationem spiritus reformari. Nam et contra sensum incipit eam delectare, quidquid delectat spiritum. Insuper et pro multiplici defectu suo ex poena peccati, multipliciter sitiens ad Deum, nonnunquam etiam contenditpraecedere rectorem suum. Delectationes enim non perdimus, sed mutamus a corpore ad animam, a sensibus ad conscientiam. Panis furfureus, et simplex aqua, olera vel legumina simplicia, nequaquam res delectabiles sunt; sed in amore Christi et internae delectationis desiderio, ventri bene morigerato gratanter ex his satisfacere posse, valde delectabile est. Quot millia pauperum ex his, vel ex aliquo horum delectabiliter satisfaciuntnaturse? Facillimum quippe et delectabile esset, adjuncto Dei amoris condimento, secundum naturam vivere, si insania nostra nos vivere permilteret, qua sanata, statim arridet naturalibus natura.

Eodem modo et de labore ruslicus duros habet nervos, fortes lacertos: exercitatio hoc facit, si in ea cum tempore inolescit. Voluntas facit usum; usus exercitium; exercitium in omni labore vires subministrat. " Hucusque Bernardus. Ex his auctoritatibus constat aperte, abstinentiam plurimum commendabilem omnino esse faciendam. Eam namque tam antiqui Patres, quam beatus Franciscus, ac ducissa tua beata Clara, ut in eorum vita patet, arctissime servaverunt. Videtur tamen secundum eumdem Bernardum * in tribus casibus abstinentia temperanda. Primus, cum fieret contra voluntatera Praelati: hoc enim nullo modo fieri debet. Secundus, quando fieret cum notabili scandalo sociorum: magis euim confert ad exercitium spirituale, ex charitate uti vita communi, quam ex scandalo fratris, supra vitam communem spiritualem abstinentiam exhibere.

Tertius casus est, quando fieret ultra corporis possibilitatem: nam indiscreta abstinentia, non virtulis, sed vitii esse perhibetur. Unde de his sic dicit Bernardus ^: " Non vultis esse communi contenti viia. Non sufficit vobis regulare jejunium, non solemnes vigiliae, nou imposita disciplina, non mensura quam vobis parUmur in vestimentis et alimentis: privata praefertis communibus. Qui vestri curam semel nobis credidistis, quid Beru. , in Canl. , seim. xxxiif, u. 10.

— •> I liey. , xv, rursum de vobis vos intromittitis? Nam illam, qua toties Dominum, conscientiis vestris testibus, ofiendistis, propriam sciUcet voluntatem vestram, ecce nunc iterum magistram habetis, non rae. Ula vos naturfe docet non parere, raUoni non acquiescere, non obteraperare servorum consUio vel exemplo, non obedire uobis. " Et infra: " An nescitis, quia ^ angelus Salanoe multoties transfigurat se ia angelum lucis? SapienUa est Deus, et vult se amari non solum dulciter, sed sapienter. UndeApostolus*: Rationabile, inquit, sit obsequium vestrum. Alioquin facilUme zelo tuo spiritus illudet erroris, si scienUam negUgas; neo habet calUdus hostis machinamentum efficacius ad tollendatn de corde dilectionem, quam si efficere possit ut incaute et non cum raUone ambuletur.

" Idem ^: " Videas, proh pudor! illos importune superflua quaeritare, qui prius necessaria obsUnatissirae recusabant. Quanquam si qui in sua forte invicti obsUnatione perdurant, indiscretius absUnentes, et singularitate notabili conturbantes eos, cum quibus habitare debent unius moris in domo, haud scio sane, an se aesUment pii^tatem retinere, cum hujusmodi mihi videantur et longius abjecisse. Nam qui sapientes in oculis suis decreverunt apud se nec consilio acquiescere, nec praecepto, videant quid respondeant, non mihi, sed dicenti ^, quoniam quasi peccatum ariolandi est repugnare, et quasi scelus idololatrice nolle acquiescere. Preeraiserat autem, quia melior est obedientia, quam victima, et auscultare magis, quam offerre adipem arietum, id est, abstinentiam conturaaciura. " Idera "^: " Quid illud qiiod nos quoque toUes iu domo ista et tam graviter inquietat, notabilera loquor quorumdara, qui inter nos sunt, superstiUosamque abstinenUam, ex qua se omnibus sibique omnes molestos reddunt? Quomodo non htec ipsa discordia tara generalis, et suae illius conscientiae dissipaUo est, et, quod in ipso est, grandis vineae hujus, quara plantavit dextera Domini, nostrae scilicet omnium unaniraitaUs demolitio? Vae homini per quem scandalum venit '.

Qui scandalizaverit, inquit, unum de his pusillis, durum estquodsequitur; quanto duriora meretur, qui tantam et tam sanctam multitudinem scandalizat? Duiissimum prorsus judicium portabit, 23. Id. , in Cret. eiiit. nos. Mabilf. non parcere.

sapieules quL. quicumque est ille. " Idem ': " IUis qui ad devotionis gratiam perveniunt, ununi dicitur reslare periculum, et omnino timendum eis a daemonio meTidia. no. Ipse euim- satanas transfigurat se in angelum lucis. Hoc est ergo timendum ei, qui tanta delectatione omnia facit: ne dura sequitur affeclionem, corpus destruat per immoderatam exercitationem, ac deinde necesse habeat, non sine magno spiritualis exercitii detrimento, circa debilitati curam corporis occupari, Ergo, ne incurrat qui currit, illuminari necesse est lumine discretionis, quee utique mater est virtutum, et consummatio perfectionis. Discretio Haec nimirum docet, ne quid nimis, vel minus ™*'"' tiat. Atque hsec est octava dies, in qua circumciditur puer, quia discretio vera circumcidit ut nec plus, nec minus fiat.

Nam et qui nimius est, fructum boni operis abscindit, non circumcidit; sicut qui tepidus est, si minus facit. In hac igitur die nomen imponitur, et nomen salutis, nec de eo, qui sic conversatur, dubitem dicere, quod suam ipsius salutem operetur. Usque ad hunc enim diem dicere possunt angeh, qui noverunt secreta coelestia; sed ego nunc primum ei fiducialiter nomen salutis impono. At vero, quia omnino rara ista avis est in terris, hujus discretionis locum in vobis, fratres, suppleat virlus obedientiee, ut nihil plus, nihil minus, nihil aliter quam imperatum sit. faciatis. " Idem ^: " Sunt corporis exercitia, in quibus necesse est corpus laborare, sicut sunt vigiliae et hujusmodi, quae quidem spiritualia non impediunt, sed adjuvant, si cum ratione et discretione fiant. Quae si ex indiscretionis vitio sic agantur, ut vel deficiente spiritu, vel languente corpore spiritualia impediantur: qui sic est, corpori suo tulit bonum effectum, spiritui affectum, proximo exemplum, Deo honorem; sacrilegus est, et omnium horum in Deum reus. Non quod secundum sensum Apostoli non videatur etiam humanum hoc, et non deceat, et non justum sit, caput aliquando dolere in servitio Dei, quod ohm saepe usque ad dolorem laboravit in vanitate saeculi; esurire ventrem usque ad rugitum, qui saepe repletus est usque ad vomitum; sed modus est habendus.

Affligendum est corpus aliquando, sed non conterendum. Nam etiam * corporalis exercitatio ad modicum quidem valet, et pielas ad omnia utilis est: propter quod ' Bcrn. , rJe Circumc. Dom. , seriu. iii, u. 11. — ue Monte Dei dc vit.

soUt. , c. \\. , u. 32, iDler Oper. ad modicum, hoc est, non in concupiscentiis, sed tamen cura est carnis agenda. Agenda vero est sobrie et cura quadara spirituali disciplina: ut neque in modo, neque in qualitate ejus, neque inquantitate appareat aIiquid,quod non deceat servum Dei. " Hucusque Bernardus '.

Sed ut virtus discretionis tibi melius innotescat, audi breviter quid de ipsius commendatione dicat idem Bernardus ^: " Virtus siquidem discretionis absque fervorecharitatis jacet, et fervor vehemens absque discretionis temperamento praecipitat. Ideoque laudabilis cui neutrum deest, quatenus et fervor discretionem erigat, et discretio fervorem regat. " Idem ^: " Discretio quidem virtuti ordinem ponit, ordo modum tribuit, et decorem eliam et perpetuitatem. Denique ait "^: Ordinatione tua perseverat dies, diem virtutem appellans, Est igitur discretio non tam virtus, -quam quaedam moderatrix et auriga virtutum, ordinatrisque affectuum, et morum doctrix. Tolle hanc, et virtus vitium erit, ipsaque affectio naturalis in perturbationem magis convertetur, exterminiumque naturae. " Hucusque Bernardus. Habuisti igitur ex praedictis, quomodo in hoc dicipulorum exemplo destruitur superfluitas et gulositas. Sed quomodo pompa mundi etiara destruatur, uondum tibi dixi; quod tamen prosequi non intendo, sed nec ex toto omittens.

Sed hoc dicere sufficere puto ad praesens: quod hoc exemplo renovata videtur primae aetatis beata simplicitas, in qua erant homines contenti fructibus arborum, et radicibus herbarum, et simplici aqua. Si igitur sic hodie fieret, non indigeremus molendinis, nec clibanis, nec utensilibus, et apparatu rerum, nec supellectili varia et pomposa, in quibus humanum genus est inextricabiliter intricatum. FERIA QUINTA

Scripture echoes

  1. ↩Matt.8.20;Luke.9.58 — And Jesus said to him, "Foxes have dens, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head." Luke.9.58 — And Jesus said to him, "Foxes have holes, and the birds of the air have nests, but the Son of Man has nowhere to lay his head."
  2. ↩Matt.12.1;Mark.2.23;Luke.6.1 — At that time Jesus went through the grainfields on the Sabbath. His disciples were hungry, and they began to pluck heads of grain and to eat. Mark.2.23 — And it happened that on the Sabbaths he was passing through the grainfields, and his disciples began to make their way, plucking the heads of grain. Luke.6.1 — Now it happened on a Sabbath that he was passing through grainfields, and his disciples were picking and eating the heads of grain, rubbing them in their hands.
  3. ↩Luke.2.12 — And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.
  4. ↩Luke.2.12 — And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.
  5. ↩Luke.2.34 — And Simeon blessed them and said to Mary his mother, 'Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed.'
  6. ↩Matt.6.19-Matt.6.20 — Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. Matt.6.20 — But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal.
  7. ↩Matt.5.8 — Blessed are the pure in heart, for they shall see God.
  8. ↩Rev.3.16 — So because you are lukewarm, and neither hot nor cold, I am about to spit you out of my mouth.
  9. ↩Acts.1.4-Acts.1.5;John.16.7 — And while he was meeting with them, he commanded them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, "you heard from me." Acts.1.5 — For John baptized with water, but you will be baptized with the Holy Spirit not many days from now. John.16.7 — Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you.
  10. ↩John.16.20 — Truly, truly, I say to you, you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will be turned into joy.
  11. ↩Ps.30.5 — Sing praises to the LORD, O you his faithful ones, and give thanks to his holy name.
  12. ↩1Cor.9.27 — But I discipline my body and bring it into subjection, so that after preaching to others, I myself might not be disqualified.
  13. ↩Eph.5.18 — And do not get drunk with wine, in which there is debauchery, but be filled with the Spirit.
  14. ↩1Tim.5.23 — No longer drink only water, but use a little wine for your stomach and your frequent ailments.
  15. ↩Ezek.16.49 — Now this was the guilt of your sister Sodom: pride, abundance of bread, and careless ease were hers and her daughters, and she did not strengthen the hand of the poor and the needy.
  16. ↩Gen.1.27;Col.3.10;2Cor.3.18 — So God created man in His own image; in the image of God He created him; male and female He created them. Col.3.10 — and have put on the new self, which is being renewed in knowledge according to the image of its Creator 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.
  17. ↩2Cor.11.14 — And no wonder, for even Satan disguises himself as an angel of light.
  18. ↩Rom.12.1 — Therefore I urge you, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your reasonable worship.
  19. ↩1Sam.15.23 — For rebellion is as the sin of divination, and iniquity and idolatry are stubbornness. Because you have rejected the word of the LORD, He has rejected you from being king.
  20. ↩1Sam.15.22 — And Samuel said, "Does the LORD delight in burnt offerings and sacrifices as much as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to listen than the fat of rams.
  21. ↩Matt.18.7 — Woe to the world because of stumbling blocks! For it is necessary that stumbling blocks come, but woe to the person through whom the stumbling block comes.
  22. ↩Matt.18.6 — But whoever causes one of these little ones who believe in me to stumble, it would be better for him to have a great millstone hung around his neck and to be drowned in the depth of the sea.
  23. ↩Jas.3.1 — Not many of you should become teachers, my brothers, knowing that we who teach will be judged more strictly.
  24. ↩Titus.1.12 — One of them, a prophet of their own, said, 'Cretans are always liars, evil beasts, lazy gluttons.'
  25. ↩2Cor.11.14 — And no wonder, for even Satan disguises himself as an angel of light.
  26. ↩Gen.17.12 — And at eight days old every male among you shall be circumcised throughout your generations — both the one born in the house and the one bought with money from any foreigner who is not of your offspring.
  27. ↩Luke.2.21 — And when eight days were fulfilled for his circumcising, his name was called Jesus, the name called by the angel before he was conceived in the womb.
  28. ↩Phil.2.12 — Therefore, my beloved, just as you have always obeyed, not only in my presence but now much more in my absence, work out your own salvation with fear and trembling.
  29. ↩1Cor.9.27;2Cor.11.27 — But I discipline my body and bring it into subjection, so that after preaching to others, I myself might not be disqualified. 2Cor.11.27 — in toil and hardship, in sleepless nights many times, in hunger and thirst, in fastings many times, in cold and nakedness

Notes

  1. 1 ↩'sine hoc intellecta' — the inner understanding of poverty is what gives profession its substance; 'verbalis et vacua' contrasts outward form without interior reality
  2. 2 ↩The contrast between interior virtue and exterior poverty is central: true poverty is an interior disposition, not merely material lack
  3. 3 ↩The distinction between paupertas (virtuous poverty willingly embraced) and egestas (mere destitution) is the theological core: outward lack alone has no merit without interior consent
  4. 4 ↩'tah' appears to be a scribal error for 'tali' (ablative of talis), rendered as 'such'; 'centuph' appears to be a scribal form of centuplum, rendered as 'hundredfold'
  5. 5 ↩The contrast is between voluntary poverty (chosen out of love) and compelled poverty (mere necessity). The latter, the author argues, is what draws scorn.
  6. 6 ↩The manuscript reads 'omnl' (abbreviation, likely omnis) and 'magishabebatur' (compound of magis + habebatur). Normalized reading followed.
  7. 7 ↩The manuscript reads 'enimpauperes' (enim + pauperes) and 'omnibusconculcantur' (omnibus + conculcantur). Normalized reading followed.
  8. 8 ↩The manuscript reads 'amicitiee antiquse' (amicitiae antiquae). Normalized reading followed.
  9. 9 ↩The manuscript reads 'beue' (likely bene), 'sequiparari' (possibly sequi + parari, 'be matched'), 'profundse' (profundae), and 'humihtatis' (humilitatis). Normalized reading followed.
  10. 10 ↩The manuscript reads 'repreesenlant' (repraesentant). Normalized reading followed.
  11. 11 ↩The manuscript reads 'desiderabihs' (desiderabilis), 'muUum' (multum), and 'hcec' (haec). Normalized reading followed.
  12. 12 ↩vermicukis is an unusual or possibly corrupt form; rendered as 'little worm' following the candidate gloss, but the reading is uncertain.
  13. 13 ↩The manuscript reads 'multiphcitatem' (corrupted); normalized to 'multiphcitatem' and translated as 'sheer number' following the candidate gloss.
  14. 14 ↩The manuscript reads 'spirituahbus' (corrupted); normalized to 'spiritualibus' and translated accordingly.
  15. 15 ↩The manuscript is heavily corrupted in the quoted passage: 'insj^^iratione' restored as 'inspiratione', 'simihtu"dine' as 'similitudine', 'magai' as 'magni', 'pnnc' conjectured as 'principe'. Translation follows the most plausible intended sense.
  16. 16 ↩The passage is a Bernardine quotation (source uncertain) lamenting the soul's submission to base appetites despite its noble creation and redemption. 'So small a prince' likely refers to the devil or to gluttony personified as a petty ruler.
  17. 17 ↩The Latin contains uncertain or possibly corrupt tokens (*pielas*, *Bcrn*) that resist confident translation. The rendering above gives the most plausible sense of the surrounding context while flagging the opaque terms.
  18. 18 ↩The tokens 'rJe' and 'Circumc' are uncertain; 'Circumc' may be an abbreviation of 'circumcisio' (circumcision), possibly a marginal or interlinear gloss that entered the text.
  19. 19 ↩'Dom' is likely an abbreviation of 'Dominus' (Lord), possibly a citation marker or marginal note.
  20. 20 ↩'seriu' is an uncertain token, possibly an abbreviation or corruption.
  21. 21 ↩'iii, u.' — 'iii' may be the numeral 3 or a citation marker; 'u' is uncertain.
  22. 22 ↩'11.' appears to be a section or folio marker rather than running text.
  23. 23 ↩'ue', 'dc', and 'vit' are uncertain tokens, possibly abbreviations or corruptions. 'Monte Dei' (on the mountain of God) is clear and may allude to a scriptural phrase (e.g., Isaiah 2:2, Micah 4:1, or the Sermon on the Mount).
  24. 24 ↩Virtus discretionis rendered 'power of discretion/discretion' — virtus here carries the sense of active strength or efficacy, not merely a moral quality.
  25. 25 ↩Ordinatione tua perseverat dies — likely an allusion to Psalm 118:91 (Vulgate) or similar; candidate scripture allusion pending Moses resolution.
  26. 26 ↩diem virtutem appellans — the author glosses 'day' as 'virtue,' a figurative reading of the scriptural phrase.
  27. 27 ↩FERIA QUINTA is a liturgical heading (Thursday of the week in the liturgical calendar), not a sentence of continuous prose. Rendered as a heading.

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