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Chapter 53MedVC.1.53

De contemplatione majestatis Dei; item, quod quatuor sunt genera contemplationis

The Higher Contemplation of the Lord

The chapter opens by introducing the higher contemplation of the Lord's majesty, drawing on Bernard of Clairvaux and the Song of Songs to describe how divine wisdom is communicated to the soul through spiritual likenesses, and noting that even the Apostle knows only in part through a mirror, dimly.

Let us now move on to the higher contemplation — which I believe few attain — namely, the contemplation of the Lord. Still, let us hold Bernard's words in reverence, so that, led by him in some way, we may attempt — if the Lord ever deigns — to perceive something welcome from that source. He says, therefore, speaking of — [text uncertain].1 To the companions of the Bridegroom — that is, to the angels — saying: 'We will make you golden ornaments, inlaid with silver.'✦23 The radiance of the divinity comes from the gold of wisdom, which is from above.✦4 With this gold, certain shining things — as it were, seals of truth — promise that they will be fashioned by those to whom this heavenly ministry belongs, the divine goldsmiths, and set into the inner ears of the soul.5 I do not think this is anything other than the weaving of certain spiritual likenesses, and through them, the conveying of the purest meanings of divine wisdom — drawn from the contemplation of the soul — into the soul's field of vision, so that it may see — through a mirror, dimly — what it does not yet [see face to face].✦67 [One] cannot yet gaze upon the face at all.✦89

How Divine Illumination Reaches the Soul

The text explains how divine truth is partially known in this life, how it flashes upon the mind like lightning, and how angelic suggestions convey likenesses to the soul, while caution and purity of mind are needed to approach such heights safely.

Divine things are, and entirely unknown to those who have not experienced them — how, namely, in this mortal body, with faith still holding its place, contemplation of the truth already dares, though not yet fully clearly, to carry out its work within us, even if only in part, so that it's permissible for any one of us to whom this gift has been given from above to claim the Apostle's words: Now I know in part.✦ Likewise: We know in part, and we prophesy in part.✦ But when something more divine has suddenly shone upon the mind — like the swift flash of a bolt of lightning, with a spirit that surpasses it, whether to temper an excessive splendor or for the purpose of teaching — immediately, I don't know whence, certain likenesses of lower things are present, divinely infused into the senses, by which that purest and most brilliant ray of truth is somehow outlined, and becomes more bearable to the souls themselves, and more accessible to those with whom God may wish to share it. I think, however, that these likenesses are formed in us by the suggestions of holy angels, just as, on the contrary, contrary and evil impressions are brought in through evil angels — of this there is no doubt. The same author says: Happy the mind that has taken care to guard itself frequently in this matter; but happier still the one that has done so upon the rock. It is indeed possible to be cautious even outside the rock, but for this a purer sharpness of mind is needed, and a more vehement intention of prayer, and also greater merits of holiness. And who is fit for this? Surely the one who said: In the beginning was the Word, and the Word was with God, and God was the Word.✦

Safety in the Rock of Christ

Drawing on the image of the rock, the passage urges the reader to seek God with a pure eye, to lay aside disordered desire, and to search safely in Christ, the rock containing hidden treasures, where the humble find rest and the proud are overwhelmed.

Doesn't it seem to you that he has immersed himself in the very inner chambers of the Word, and from the hidden depths of his breast has drawn out a certain most holy marrow of wisdom? And below — but in rock, the harder the hollowing, the sweeter what you dig out from there tastes. And don't fear what Scripture threatens to searchers of majesty: just bring a pure and simple eye — you won't be overwhelmed by glory, but admitted, unless you've sought not God's glory but your own.✦ Otherwise each person is overwhelmed not by God's glory but by his own — the path to that glory is hard and steep, and one is not permitted to lift one's neck toward it, weighed down, no doubt, by heavy desire. Once this has been shaken off, let us search safely in the rock, in which the hidden treasures of wisdom and knowledge are.✦ But if you still doubt, hear the very rock itself: 'Those who work in me will not sin.' 'Who will give me wings like a dove, and I will fly and rest?'✦ There the gentle and simple find rest, where the deceitful are overwhelmed, and the proud, and the greedy, empty of glory.✦

Wonder, Not Scrutiny, Before Majesty

The text distinguishes reverent wonder at God's majesty from presumptuous scrutiny, teaches that ecstasy is God's gracious action rather than human daring, and affirms that contemplating God's will and goodness is safe and sweet, as seen in the fatherly glory of the only-begotten Son.

"And a little later: "The one who scrutinizes not the majesty but the will is not overwhelmed — for what pertains to majesty is exceedingly hard, and to direct one's gaze upon it takes daring, yet it is as if one were gazing in wonder, not prying in scrutiny." "But if at any time it happens that one is carried away in ecstasy into that majesty, this is the finger of the Lord, graciously lifting up — not the rashness of man insolently penetrating the deep things of God. And so the Apostle openly declared himself to have been caught up, so that he might excuse the boldness; for who else among mortals would presume to thrust himself, by his own efforts, into the terrible scrutiny of the divine majesty, and as an intrusive observer burst into things that ought to be dreaded?"✦ "Those who scrutinize majesty are, I think, rightly called intruders — not those who are carried up into it, but those who rush in." "They themselves, then, are overwhelmed by the glory." "So the scrutiny of majesty is fearsome, but the scrutiny of the will is as safe as it is devout." "Why should I not press on with all diligence, scrutinizing by inquiry the sacrament of the glory of the will, to which I know obedience is to be given through prayer?" "Sweet is the glory that proceeds from no other source than from the contemplation of that very sweetness, and from the gaze upon the riches and manifold goodness." "In short, we have seen this glory as of the only-begotten from the Father: entirely kind and truly fatherly, which appeared to the glory in this respect."✦

Transformed by Beholding His Face

Citing 2 Corinthians 3:18, the passage affirms that beholding God's face transforms the soul into the same image, though the text becomes fragmentary with editorial sigla marking uncertain readings.

That glory won't overwhelm me, even though I'm directing all my strength toward it; I'm the one being shaped into it instead.✦ For when his face is revealed, we who are gazing into it are transformed into that same image.✦ [Editorial sigla: text uncertain — 'Ih) Jla interim; edii.'] [Editorial sigla: 'vobis.' — reading uncertain in isolation.] [Editorial sigla: 'quandam ejus.' — reading uncertain in isolation.] [Editorial sigla: 'Lpg.' — reading uncertain.] [Editorial sigla: 'sublevans.' — reading uncertain in isolation.] [Editorial sigla: 'edU.' — reading uncertain.]

Conformity to God's Will, Not His Majesty

The text teaches that we are transformed by conformity to God, but this must be sought in the modesty of His will rather than the glory of His majesty, as shown in Christ's gentleness, mercy, and the Church's desire to see His face.

Persuading. To entangle. We are transformed when we are conformed — but far be it that conformity to God by man should be presumed in the glory of his majesty, and not rather in the modesty of his will. This is my glory: if I should ever hear of myself, 'I have found a man after his Father's own heart.'✦ This very thing — what is it? 'Be merciful,' he says, 'just as your Father who is in heaven is merciful.'✦ This is the form that the Church desires to see when she says, 'Show me your face' — the form of devotion and gentleness.✦ With all confidence, this form lifts to the rock the one who is like it.✦

Contemplating God Through Christ the Rock

The passage exhorts the reader to draw near to God and be enlightened without shame, illustrates contemplation through the Martha and Mary figures, and presents Bernard's fivefold meditation on God's relation to all orders of being.

Come near to him, he says, and be enlightened, and your faces will not be put to shame.✦ How could the humble person be put to shame by the humble one, the holy one by the holy one, the gentle one by the gentle one?10 The pure face of the bride will not shrink entirely from the purity of Peter (the Rock) any more than light shrinks from virtue, or brightness from its source.11 The same author says: Two sisters — those two — signify the two houses of lovers of poverty.✦12 Some people, like Martha, are anxious to prepare two dishes for the Lord Jesus — that is, correction of work seasoned with the salt of contrition, and the work of piety seasoned with the spice of devotion.✦13 But those who, with Mary, devote themselves to God alone, considering what God is in the world, what in human beings, what in the angels, what in himself, and what in the reprobate — they contemplate that God is the ruler and governor of the world, the liberator and helper of humanity, the delight and beauty of the angels, in himself the beginning and the end, and to the reprobate, terror and horror.✦14 In creatures he is wonderful; in humanity, lovable; in the angels, desirable; in himself, incomprehensible; and to the reprobate, intolerable. Thus far Bernard.

The Four Kinds of Contemplation

Bernard's four kinds of contemplation are enumerated: wonder at divine majesty, beholding God's judgments, memory of God's gifts, and expectation of promised things, with a citation to Bernard's Sermons on the Song of Songs.

In this contemplation of God's majesty, there are four ways we behold it, and Bernard speaks of them as follows: "There are four kinds of contemplation. The first and greatest kind of contemplation is wonder at the divine majesty. This contemplation demands a purified soul — freed from vice and relieved of sin — so that it may easily rise toward heavenly things, and at times even hold the one who wonders suspended, through brief moments of awe and ecstasy.1516 The second, which is also necessary, consists in beholding the judgments of God. By this truly reverent gaze — as it strikes the beholder's mind with deep force — it drives away vice, pours forth virtue, leads into wisdom, and preserves humility.1718 And below: "The third contemplation is occupied — or rather, finds its rest — in the memory of God's good gifts; concerning which, in the work Considerationes —"1920 — on the Song of Sermons.2122 54, 5.23

The Fourth Contemplation and Conclusion

The fourth kind of contemplation forgets what lies behind and rests in expectation of eternal promises, nourishing patience and perseverance, after which the chapter concludes with the marker 'Thus far Bernard' and a formula of closure.

8. First, let go of what has been done and the counsel of it, lest the one who stirs memory toward love of the benefactor dismiss the ungrateful one. The fourth kind, forgetting what lies behind, rests in the sole expectation of the things promised — and this, since it is a meditation on eternity, by what means? The things that are promised are eternal; it nourishes patience and gives strength to perseverance as well. Thus far Bernard. And let these things concerning the contemplation of the majesty of God suffice for now.

Read the original Latin

Veniamus autem ad sublimiorem, ad quam credo paucos attingere, videlicet ad contemplationem Domini. Revereamur tamen quae dicit Bernardus '", ut ab eo aliqualiter introducti tentemus, si quando Dominus dignetur, aliquid gratum inde percipere. Dicit ergo loquens de ^ cieiites. sodalibus Sponsi, id est, angelis dioentibus *: AJnrenulas aureas faciemus tibi, vermiculatas argento. a Auruni divinitatis est fulgor, aurum sapientife, quae desursuin est. Hoc auro fulgentia quaedam quasi veritatis signacula spondent se figuraturos hi, quibus id minislerii est, superni aurifices, atque internis animi auribus inserturos. Quod ego non puto esse aliud, quam texere quasdam spirituales similitudines, et in ipsis purissima divinee sapientiee sensa, animae conteraplantis conspectibus importare, ut videat saltera - per specuhun in cenicjmate, quod nondum fac. ie ad faciem valet ullatenus intueri.

Divinasunt, et nisi expertis prorsus incognita qiiae effamur: quomodo videlicet in hoc mortali corpore, fide adhuchabente statum, etnecdum propalataperspicui substantialuminis, jam tamen purse interdura contemplatio veritatis partes suas agere intra nos, vel ex parte,proesumit ita, ut liceat usurpare alicui nostrum, cui hoc datum desuper fuerit, illud Apostoli ^: Nunc cogtiosco exparte. Item *: Ex parte cognoscimus, et ex parte prophetamus. Cum autem divinius aliquid raptim, ct veluti in velocitate corusci luminis, interluxerit menti spiritu excedenti, sive ad temperaraentum nimii splendoris, sive ad doctrinae usum; continuo, nescio unde, adsuntimaginatoriee quaedam rerum inferiorum similitudines,infusisdivinitus sensibus quibus quodammodo adumbratus purissimus ille ac splendidissimus veritatis radius, et ipsi animas tolerabilior fiat, et quibus communicare illum voluerit, capabilior. Existimo tamen ipsas formari in nobis sanctorum suggestionibus angelorum, sicut e contrario contrarias et malas ingeri iramissiones per angelos malos dubium non est. " Idem ": " Felix raens, quae sibi in hac materia frequenter cavare studuit; sed quae in petra, felicior. Licet quidem cavare et in petra, sed ad hoc puriore mcntis acie opus est, et vehementiori oranino intentione, etiam et meritis potioribus sanctitatis. Et ad hoc quis idoneus? Nempe ille qui dixit ®: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbiim.

Nonne tibi videtur ipsis se Verbi penetralibusimraersisse, et de abditis pectoris ejus quamdam intimee " sapientife sacrosanctam eruisse medullam. " Et iufra ■^; " Sed in petra quanto ditficilius cavatur, tanto suavius, quod inde eruis, sapit. Nec verearis illud quod Scriptura * minatur scrutaroribus majestatis: tautum affer purum et simplicem oculum,non opprimeris agloria, sed admilteris, nisi non Dei, sed tuam quaesieris gloriam. Alioquin sua quisque opprimitur, non Dei gloria, dura proclivis inistara, ad illam levare cervicera non sinitur, nimirum gravi cupiditate. Hac excussa, secure scrutemurin petra, in qua thesauri absconditi sapientiae et scientiae sunt. Sed si adhuc dubitas, audi ipsam petram': Qui operantur in me, nonpeccabunt. *" Quis mihi dabit pennas sicut columbm, et volabo et requiescam? Ibi invenit requiem mansuetus et simplex, ubi dolosus opprimitur, et elatus, et cupidus inanis gloriae.

" Et paulo post: " Non opprimitur, qui non scrutator est majestatis, sed voluntatis: nam quod majestati atlinet, interdura quidem et in ipsara intendere audet, sed quasi adrairans, non quasi scrutans. Sed si quando per excessum rapi in illam contingat, digitus Domini est iste, dignanter levans horainem; non hominis temeritas, insolenter Dei alta pervadens Cumergo Apostolus raptum se coramemoret, ut ausum excuset; quisnam alter praisuraat mortaliura huic se divinae majestatis horrendo scrutinio propriis intrudere conatibus, et importunus contemplator pavenda irrumpere in arcana? Scrutatores proinde majestatis, tanquam irruptores dici reor, non qui rapiuntur in eam, sed qui irruunt. Ipsi itaque opprirauntur a gloria." Ergo formidolosa scrutatio majestatis, at voluntatis tam tuta, quam pia. Quidni tota diligentia scrutando instem sacraraento gloriae voluntatis, cui raihi parendum per orania scio? Suavis gioria, quae non aliunde, quara de ipsius suavitatis conteraplatione procedit, quam de divitiarum bonitatis %ac raultfflraiserationis intuitu. Denique ^^vidimus gloriam hmc quasiunigenitia Patre: toturanerape benignum et vere paternum, quod apparuit gloriae in hac parte.

Non me opprimet gloria ista, totis licet viribus intendentem in se; ego potius imprimar illi. Etenim •* revelata facie speculantes, in eamdem imaginem transformamur. Ih) Jla interim; edii. vobis. quandam ejus. Lpg. sublevans. edU.

persuadens. intricare. Transformamnr cum conformamur Absit autem ut in gloria majestatis, et non magis in voluntatis modestia, Dei ab homine conformitas praesumatur. Gloria mea haec est, si unquam de me audiero ^: Inveni hominem secundum Patris sui. Ipsum quod? Eslote, ait ^, misericordes, sicut Paler vester qui in ccelis est, rnisericors est. Hsec forma quam videre desiderat, cum Ecclesiee dicit ': Ostende mihi faciem tuam, forma pietatis est et mansuetudinis. Hanc cum omni fiducia levat ad petram, cui similis est.

Accedite, inquit*, ad eum, et iUuminamini, et faciesvestrce non confundentur. Quo pacto humilis ab humiU confundetur, a pio sancta, a mansueto modesta? Non plane abhorrebit o puritate Petrae pura facies sponsce, non magis quam a virtute virtus, a luraine lumen. " Idem ^: " Duae istfe sorores, duas vilas amatorum paupertatis signant. Quidam cum Marlha solliciti Domino Jesu duo pulmcnta prasparant, scilicet correctionem operis cum salsamento contritionis, et opus pietatis cum condimento devotionis. Hi vero, qui cum Maria soli Deo vacant, considerantes quid sit Deus in mundo, quidinhominibus, quid in angelis, quid in seipso, quid in reprobis, contemplantur quia Deus est mundi rector et gubernator, hominum liberator et adjutor, angelorum sapor et decor, in seipso principium et finis, reproborum terror ct horror. In creaturis rairabilis; in hominibus amabilis; in angelis desiderabilis; in seipso incomprehensibilis; in reprobis intolerabilis. " Hacusque Bernardus.

In hac autem majestatis contemplatione quatuor modis speculamur, de quibus idem Bernardus sic dicit ": " Quatuor sunt contemplationis species. Prima et maxima contemplatio est admiratio majestatis. Haec requirit corpurgatum, ut a vitio liberum, atque exoneratum peccatis, facile ad superna levet, et interdum quoque^ per aliquas morulas stupore et ecstasi suspensum teneat admirantem. Secunda autem necessaria cst,huic: est enim intuens judicia Dei. Quo sane pavido aspectu, dum vehementius concutit mentem intuentih, fugat vitia, fundit virtutes, initiat ad sapientiam, humilitatem servat." Etinfra: "Tertia contemplalio occupalur, vcl potius otiatur circa meruoriam bonorum; de Consida-. , super Cantica, serni. Liv, u.

8. Prin ta;acti consi cialici et ne dimittat ingratum, soUicitat memorantem ad amorem benefactoris. Quarta, quae retro sunt, obliviscens, in sola quiescit expectatione repromissorum; quae cum sit meditatio aeternitalis qua? promittuntur, aeterna sunl), longanimitatem alit, ac etiam perseverantiae dat vigorem.)) Hucusque Bernardus. Et haec de contemplatione majestatis Dei sufficiant ad prassens

Scripture echoes

  1. ↩Song.1.11 — We will make you ornaments of gold with studs of silver.
  2. ↩Jas.3.17 — But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial, and sincere.
  3. ↩1Cor.13.12 — For now we see in a mirror, dimly; but then face to face. Now I know in part; but then I shall know fully, even as I have been fully known.
  4. ↩1Cor.13.12 — For now we see in a mirror, dimly; but then face to face. Now I know in part; but then I shall know fully, even as I have been fully known.
  5. ↩1Cor.13.12 — For now we see in a mirror, dimly; but then face to face. Now I know in part; but then I shall know fully, even as I have been fully known.
  6. ↩1Cor.13.9 — For we know in part, and we prophesy in part.
  7. ↩John.1.1 — In the beginning was the Word, and the Word was with God, and the Word was God.
  8. ↩Prov.25.27 — To eat much honey is not good, and to seek one's own glory is glory.
  9. ↩Col.2.3 — in whom are hidden all the treasures of wisdom and knowledge.
  10. ↩Ps.54.7 — He will turn evil back upon my enemies; in your faithfulness, put an end to them.
  11. ↩Matt.5.5 — Blessed are the meek, for they shall inherit the earth.
  12. ↩2Cor.12.2-2Cor.12.4 — I know a person in Christ fourteen years ago—whether in the body I do not know, or out of the body I do not know; God knows—such a one was caught up to the third heaven. 2Cor.12.3 — And I know that such a person—whether in the body or apart from the body, I do not know; God knows— 2Cor.12.4 — that he was caught up into Paradise and heard inexpressible words, which it is not lawful for a person to speak.
  13. ↩John.1.14 — And the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.
  14. ↩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.
  15. ↩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.
  16. ↩1Sam.13.14;Acts.13.22 — But now your kingdom will not endure; the LORD has sought out a man after his own heart, and the LORD has appointed him ruler over his people, because you have not kept what the LORD commanded you. Acts.13.22 — and after removing him, he raised up David as their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.'
  17. ↩Luke.6.36 — Be merciful, just as your Father is merciful.
  18. ↩Song.2.14 — O my dove, in the clefts of the rock, in the hiding place of the steep path, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.
  19. ↩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.
  20. ↩Ps.33.6 — By the word of the LORD the heavens were made, and by the breath of his mouth all their host.
  21. ↩Luke.10.38-Luke.10.42 — Now as they went on their way, he entered a certain village, and a woman named Martha welcomed him into her house. Luke.10.39 — She had a sister called Mary, who also sat at the Lord's feet and listened to his word. Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me." Luke.10.41 — But the Lord answered her, 'Martha, Martha, you are worried and troubled about many things.' Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
  22. ↩Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me."
  23. ↩Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.

Notes

  1. 1 ↩The word 'cieiites' is of uncertain reading and may be corrupt or an abbreviation. The translation reflects the surrounding syntax but the object of 'de' remains unclear.
  2. 2 ↩The quoted words appear to echo Song of Songs 1:11 (Vulgate): 'Fasciculum murrae dilectus meus mihi…' or a related liturgical/paraphrastic rendering. The form 'AJnrenulas' is uncertain and may be corrupt for 'interrasiles' or a similar term for ornamental work.
  3. 3 ↩'dioentibus' is an uncertain form; 'AJnrenulas' is uncertain and possibly corrupt.
  4. 4 ↩'Auruni' appears to be a genitive form related to 'aurum' (gold), though the construction is unusual. 'sapientife' and 'desursuin' are uncertain readings, possibly corrupt for 'sapientiae' and 'desursum' (from above).
  5. 5 ↩'minislerii' is an uncertain reading, possibly corrupt for 'ministerii' (of ministry).
  6. 6 ↩Multiple uncertain readings: 'divinee sapientiee' (expected: divinae sapientiae), 'conteraplantis' (expected: contemplantis), 'saltera' (uncertain), 'specuhun' (expected: speculum), 'cenicjmate' (expected: aenigmate). The translation reconstructs the most plausible intended sense.
  7. 7 ↩The phrase 'per speculum in aenigmate' ('through a mirror, dimly') is a direct echo of 1 Corinthians 13:12: 'Videmus nunc per speculum in aenigmate.' The truncated ending of the Latin appears to gesture toward the second half of that verse.
  8. 8 ↩The initial word 'ie' is uncertain and may be corrupt or an abbreviated form. The translation supplies the implied subject from the context of 1 Cor 13:12 ('then face to face').
  9. 9 ↩This sentence appears to continue the allusion to 1 Corinthians 13:12, contrasting the present dim vision with the future face-to-face encounter.
  10. 10 ↩The paired ablatives (a pio sancta, a mansueto modesta) are read as ablatives of agent/comparison: the bride's humble, holy, gentle character is not confounded by the bridegroom's corresponding qualities. The feminine nominatives (sancta, modesta) agree with the bride's face (facies sponsae) implied from the previous sentence.
  11. 11 ↩The form 'luraine' is uncertain (possibly a corruption of lucis/luminis ablative); translated as 'brightness' in parallel with lumen. The sense is that like does not recoil from like: the bride's purity does not shrink from Peter's purity, just as light does not shrink from what is virtuous or from its own source.
  12. 12 ↩The form 'istfe' is uncertain (possibly istae); 'vilas' is read as vitas (lives) or villas (houses). The reference is to the two sisters Martha and Mary as figures of the active and contemplative lives, here described as 'lovers of poverty.' The plural 'amatorum paupertatis' suggests communities or households devoted to poverty.
  13. 13 ↩The two 'dishes' (pulmenta) are interpreted as the active life's labor: moral correction (amendment of works) and piety (devotion), each with its proper 'seasoning.' The culinary metaphor is characteristic of medieval devotional style.
  14. 14 ↩The fivefold contemplation of God's relation to different orders of being (world, humans, angels, himself, reprobate) structures the contemplative ascent. 'Sapor' (savor/taste) applied to God's relation to angels is a Bernardine touch. The final 'ct' is expanded as 'et' (and).
  15. 15 ↩Corpurgatum is a rare/medieval form; rendered as 'purified soul' to capture the sense of a cleansed interior person.
  16. 16 ↩Morulas (diminutive of mora) rendered as 'brief moments' to convey the fleeting, almost tender quality of the diminutive.
  17. 17 ↩Intuentih is a corrupt/abbreviated form of intuentis ('of the beholder'); the translation assumes this reading.
  18. 18 ↩Fundit ('pours forth') is rendered dynamically to capture the sense of virtue being poured out or diffused.
  19. 19 ↩The Latin contains several corrupt spellings: contemplalio (for contemplatio), occupalur (for occupatur), vcl (for vel), otiatur (for otior form), meruoriam (for memoriam), Consida- (truncated). The translation reconstructs the intended sense from context.
  20. 20 ↩Consida- appears to be a truncated reference, possibly to a work titled Considerationes or similar. The reference is incomplete in the source.
  21. 21 ↩serni is a corrupt form, likely of sermonis (genitive of sermo, 'sermon/treatise'). The phrase super Cantica, sermonis appears to reference Bernard of Clairvaux's Sermones super Cantica Canticorum (Sermons on the Song of Songs).
  22. 22 ↩This is a truncated bibliographic reference to Bernard's Sermons on the Song of Songs, left incomplete in the source.
  23. 23 ↩Liv, u. appears to be a bibliographic citation — possibly 'LIV' (54) and 'V' (5), referring to sermon or chapter numbers in Bernard's Sermones super Cantica Canticorum. The exact reference is uncertain.

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