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Chapter 85MedVC.1.85

Meditatio de Domino Jesu, die sabbati

Christ Descends to the Holy Fathers

After His death, Christ descends in person to the holy fathers in the realm of the dead, revealing His boundless love and humility.

Now this too comes under our consideration: what the Lord did on the Sabbath day itself. As soon as he had died, he descended to the realm of the dead, to the holy fathers, and was present with them.✦✦1 Et tunc Qoare dies sal batiatti buitnr B.2 Vii gini.3 I Obserr tio Sab bati.4 CAPIIT LXXXV.5 They were in glory, for to see the Lord is glory itself, made perfect.✦✦6 Consider this carefully, and pay attention to how great his goodness was in descending to the realm of the dead — how great his love, and how great his humility.✦7

The Fathers' Joy and Praise

Christ visits the holy fathers as friends, and they greet Him with prophetic songs of praise and exultation.

He could have sent a single angel to them, and freed all his servants, and presented them to himself wherever he wished; but his boundless love and his humility would not have endured this. Therefore he himself descended, and the Lord of all visited them not as servants but as friends; and he stayed with them there until the Lord's day, near dawn. Think carefully about these things, and wonder at them, and try to imitate them. The holy fathers rejoiced at his coming, and they were filled with immense joy, all displeasure driven far away; and they stood in praise and songs before him — praises you can meditate on in this way, imagining them as if they were with their bodies, just as they will be after the resurrection — and likewise that most kind soul of our Lord Jesus Christ. When they perceived his most wholesome coming, therefore, they ran to meet him joyfully, encouraging one another and saying: Blessed is the Lord God of Israel, because he has visited us, etc. Lift up your heads, for behold, your redemption comes. Arise, arise, Jerusalem, loose the chains from your neck; behold, the Savior comes to free us from our chains. Lift up your gates, princes, and be lifted up, eternal gates, and the King of glory will enter.

The Fathers Led to Paradise

Christ leads the holy fathers from the underworld to paradise, and they plead with Him to return quickly in His glorified body.

Worship him, O Christ, and we bless you, O most bitter God of ours. And falling down they worshipped him, with joy and great gladness.✦ Consider them, however: with reverence and exultation of spirit, with joyful faces, they stood before him and spoke the aforementioned things in his presence. And in praises and songs and jubilations of this kind they stood in Umbo, right up to the dawn of the Lord's Day, in the sight of the multitude of angels present there, jubilating with them. Then the Lord took them, leading them out from the underworld in exultation, and proceeding gloriously before them, he placed them in the paradise of delights.✦ And after a little while had passed, as they conversed pleasantly with him, and with Elijah and Enoch recognizing him, he said to them: 'It is time for me to go and take back my body.' They, all of them falling down, said: 'O Lord, King of glory, return quickly, if it pleases you, because we long so greatly to see your most glorious body.' Here, then, are the things concerning the Lord Jesus — and so on. Chapter 52, verse 1.

The Sabbath Meditation and Bernard's Voice

The meditator is directed to contemplate Christ's Passion on the Sabbath, and Bernard's voice calls the soul to recognize the infinite worth of Christ's life compared to our own.

Office. The Finding. Of the Holy Cross. —his mother, and the disciples, and the holy fathers—you may meditate upon on the day of the Sabbath, before the Resurrection. Truly, because the whole Passion of the Lord can be run through by you without the interposition of authorities, lest the mind should turn to anything other than the Passion itself, I have thought now to bring back certain authorities to you, so that the reading of them may stir the mind to meditate upon those things more fervently and more devoutly. Receive, therefore, Bernard in his usual manner, in certain sentences, speaking thus to Jesus Christ: 'You owe your whole life as a ransom to Jesus Christ, because he himself laid down his own life for your life, and endured bitter torments, lest you should endure them forever.' For if all the days of the faithful in me and all the days of the age were gathered together, and the labors of all human beings who have been, who are, and who will be, it would be nothing by comparison with that body, which is worthy of sight and astonishing in virtues even supernatural ones: in conception from the Holy Spirit, in birth from the Virgin, in the innocence of life, in the abundance of doctrine, in the shining forth of miracles, in the revelations of the sacraments. Therefore, just as the heavens are exalted above the earth, so his life is exalted above our life, which nevertheless has been set here below.

The Kenosis of Christ and the Necessity of the Passion

Bernard reflects on Christ's self-emptying unto death and explains why God chose the difficult path of suffering rather than an easy redemption.

And just as nothing else bears any comparison to it, so our life has no proportion to his life — since that life couldn't be more worthy, nor this one more wretched. When I devote all that I can, therefore, it's not like a star compared to the sun, a drop to a river, a stone to a mountain, or a grain to a heap. 'The same': 'Christ's emptying wasn't simple or superficial, but he emptied himself all the way to the flesh, to death, to the cross.'✦ Who could adequately consider how great was the humility, the gentleness, the condescension of God's majesty — to be clothed in flesh, to be punished with death, to be disgraced on the cross?✦ But someone says: 'Wasn't the Creator able to repair his work without this difficulty?' He was able to, but he chose to suffer injury to himself — lest the worst and most hateful vice of ingratitude find any further foothold in man. Truly, he took on a great deal of weariness, so that the difficulty of redemption might hold fast the rewards of great love that were owed, and might stir us to acts of thanksgiving — for the ease of our condition had made us less devout. For what was man — created and ungrateful — saying?

Creation and Redemption: The Double Debt

The soul is reminded that creation cost God nothing, but redemption cost everything, and Christ's descent from majesty to poverty reveals the depth of His love.

I was indeed created freely, but without any burden or labor on the part of the Creator; for he spoke, and I was made, just as all things were. And in lUa: "But Vul-. They stand lifted up. The mouths of those who speak wicked things have been stopped.✦ It is clearer than light how much he bore for you, O man, just now. From the Lord he became a servant; from a rich man, a poor man; from the Word, flesh; and from the Son of God he did not disdain to become the son of man.✦ Remember now yourself: although brought forth from nothing, yet not from nothing were you redeemed. In six days he created all things, and you among them.

Christ's Labor and the Cup of Redemption

Christ labored thirty years for our salvation, enduring far more than the work of creation, and the cup of His Passion is what most powerfully claims our love.

But indeed, for a full thirty years he labored for our salvation in the midst of the earth. Oh, how much he suffered, enduring it all! The demands of the flesh, the enemy's temptations — did he not add to his own cross the disgrace of it, heap upon himself the horror of death?8 The same one says: 'Above all else, you, good Jesus — the cup that you drank, the work of our redemption — make you lovable to me.'9 This, more than anything, easily claims our whole love for itself. This, I say, is what allures our devotion more charmingly, demands it more justly, binds it more tightly, and moves it more powerfully. The Savior labored greatly in this, and the Creator did not undertake so much toil in all the making of the world.10 In the beginning, God spoke, and so it was; he commanded, and so it was created.11

Abundant Redemption and the Fragrance of Mercy

Christ's abundant mercy pours forth through His wounds, and the fragrance of His life-giving mercy fills all the earth, inviting every soul to run to Him.

But here, in his own words, he put up with those who contradicted him; in his deeds, with those who watched him closely; in his torments, with those who mocked him; and in his death, with those who reproached him. He himself, to the height of devotion, gave over Christ's soul to death, and from his own side brought forth the atoning price by which he might please the Father — through which he clearly drew to himself that verse: With the Lord there is mercy, and with him there is abundant redemption.✦ Truly abundant — for it was not a drop but a wave of blood, flowing out abundantly through the five parts of his body. What more ought he to do for you that he did not do? He gave sight to the blind, set the bound captive free, brought back the one who had gone astray, and reconciled the guilty one. Who would not eagerly and gladly run after him — the one who frees you from error and overlooks your faults, who by living sets merits before you, and by dying wins the rewards? What excuse does someone have for not running toward the fragrance of these ointments — unless, perhaps, the scent has scarcely reached them at all? For the fragrance of life has gone out into all the earth, since 'the earth is full of the mercy of the Lord, and his compassions are over all his works.'✦

Conformity to the Blackness of Christ

The soul is invited to embrace the blackness and disgrace of Christ's cross, recognizing it as the form and likeness of the Lord, and to glory only in His cross.

So whoever doesn't perceive this life-giving fragrance spread everywhere, and for that reason doesn't run to him — is either dead or rotten. The bride isn't ashamed of a blackness she knows was there first in the bridegroom — being made like him is a matter of such great glory!12 It is more glorious for him to bear the reproach of Christ than for Isaiah to bear it.13 That is the voice of utter exultation and salvation: 'May it be far from me to glory except in the cross of our Lord Jesus Christ.'14 The disgrace of the cross is welcome to the one who isn't ungrateful to the crucified. It is blackness, but it is the form and likeness of the Lord. Go to holy Isaiah, and he will describe to you what kind of person he had seen him to be in the spirit. For what other man did he call a man of sorrows and acquainted with infirmity, and said that there was no appearance or beauty to him?

The Wounded Savior: Isaiah's Suffering Servant

Bernard draws on Isaiah 53 to portray Christ as the man of sorrows, wounded for our iniquities, whose wounds are the only safe refuge for the weak.

And he added: "We thought you were like a leper, struck down by God and humbled."✦ "But he himself was wounded for our iniquities, bruised for our sins; and by his bruises we are healed."✦ "And further below: 'In the end he made himself sin, and — to speak plainly — black, or so one might think?'"✦ Look, truly — covered in filthy rags, livid with wounds, smeared with spit, pale with death. "The same author: 'What did he present to the eyes of those who looked upon him except what was deformed and black — when, with hands spread out on the cross, set between two wicked men, he gave cause for mockery to the malicious and cause for weeping to the faithful? He alone was a laughingstock, though he alone could have been a terror, and he alone ought to have been an object of honor.'" "The same author: 'The rock was a refuge for hedgehogs' (Isaiah 34:11) — and where is there safe and firm rest for the weak, except in the wounds of the Savior?"✦ The more powerful he is to save, the more securely I dwell there. The world rages, the body weighs me down, the devil lies in wait — yet I do not fall; for I am founded upon a firm rock.✦

The Wounds Reveal the Heart of God

Christ's wounds cry out that God is in Christ reconciling the world, and through the openings of His body the mercies of God are laid bare.

I have sinned a great sin; my conscience will be troubled, but it will not be disturbed, because I will remember the wounds of the Lord. He was wounded for our iniquities.✦ What is there so deadly that it cannot be healed by the death of Christ? Further below: the nail cries out, the wound cries out, that truly God is in Christ, reconciling the world to himself; the iron pierced through his soul and drew near to his heart, so that it would no longer be ignorant of suffering with our infirmities.✦✦ The secret of the heart lies open through the openings of the body; that great Sacrament lies open; the mercies of our God lie open, through which the rising from on high has visited us.✦ Why shouldn't the depths of the heart lie open through the wounds? In which, more clearly — Psalm 103, 18.

The Sweetness of the Wounded Lord

In the wounds of Christ the soul discovers the sweetness and gentleness of the Lord, whose mercy shines forth most clearly there.

Lmc, 78. thing. for more. add. than. Supply. of piety. than in your wounds it had shone forth, because you, Lord, are sweet and gentle, and of much mercy.

The Crown of Thorns and Cosmic Darkness

Bernard meditates on Christ's head pierced by thorns and the darkness that covered the earth, signs that even creation turned away to protect the soul from vanity.

No one has greater compassion than the person who lays down his own soul for those condemned to death and the damned. Bernard also says elsewhere: "Meditate on the suffering of the crucified body, and see if there is anything in it that does not plead to the Father."15 For that divine head, pressed by a dense thicket of thorns, was pierced right down to the tender tissue of the brain as each thorn was driven in.16 With the thorns of their own sinning, the Lord says through the Prophet, this people surrounded me.17 So that your head would not ache and your resolve not be wounded, their own eyes grew dark into death, and those lights that illuminate the world were extinguished for a time. Was it not, while those others were being darkened, that darkness was spread over all the earth, and those two great lights along with the other luminaries were withdrawn?18 All of this was done so that your eyes would be turned away, and not see vanity — and even if they did see it, not be drawn in. Those ears that in the heavens hear: Holy, Holy, Holy, Lord God of hosts — on earth they hear: You have a demon, and: Crucify him, crucify him.19

Christ's Ears, Face, Mouth, and Hands

Each member of Christ's body endured suffering so that the corresponding faculty of the soul might be healed and directed toward God.

Why this? Lest those ears grow deaf to the cry of the poor, lest they take in an empty report, lest they absorb the poison of slander.20 That beautiful face, that fair form before the sons of men, is smeared with spittle, struck with blows, handed over to mockery.✦21 For so it is written: They began to spit upon him, and struck his face, and mocked him, saying, "Prophet, who is it that struck you?"✦22 Why this? So that your face might be illuminated, and once illuminated might be strengthened, and it might be said of you: His countenance is no longer changed in various directions.✦23 That mouth which teaches angels, which instructed men, which spoke and it was done, was given gall and vinegar to drink; but this was done so that your mouth might speak truth and justice, and confess the Lord its God.✦24 Those hands which founded the heavens were stretched out on the cross and struck with the hardest nails, so that your hands might be extended to the needy, and you might say with the Psalmist: My soul is in my hands always.2526

Christ's Breast, Feet, and the Fullness of His Suffering

Christ's breast is pierced so the soul may be cleansed, and His feet are transfixed so the soul may run in God's ways, fulfilling the Psalmist's prophecy.

What we hold in our hands we don't easily forget; and so the one who stamps his soul on an evil work does not hand it over to forgetfulness. That breast in which all the treasures of the wisdom and knowledge of God are hidden. 21. lieg. 18. It was pierced through with a military lance so that your breast might be cleansed from wicked thoughts, and once cleansed, might be sanctified and kept holy. Those feet — whose footstool we ought to adore, because it is holy — were pierced through with harsh transfixion, so that your feet might not hasten toward evil but would run toward the way of the Lord's commandments. What more?

The Image of the King in Shame

Bernard invites the soul to behold Christ bearing the image of a King yet clothed in the shame of a despised servant, crowned with thorns and mocked in purple.

They pierced my hands and my feet; they counted all my bones. For you he laid down his own flesh and soul, so that he might claim your body and spirit for himself, recovering himself entirely and completely. "The same one:" Rise now, my soul, shake off the dust, and behold this remarkable man, whom you may look upon as though he were present, in the mirror of the Gospel's teaching.✦ Pay attention, my soul: who is this man who comes bearing the image of the King, yet is filled with the shame of a most despised servant? He walks forward crowned, but his very crown is also a torture to him, and his beautiful head is wounded by a thousand pricks.✦ He is clothed in royal purple, but in it he is despised rather than honored.✦ He carries a scepter in his hand, but with that very thing his revered head is struck.✦ They worship before him with their knees on the ground, and they shout out 'King!' — and immediately they leap up to spit on his lovely cheeks.✦

Christ on the Cross: Gentleness in Suffering

From the cross Christ prays for His enemies without a word of complaint, displaying a gentleness and compassion unparalleled since the beginning of the world.

They strike his jaws with their palms, and dishonor his honorable neck. See, my soul, how that man is hemmed in on every single side, and despised. Under the weight of the cross he is ordered to bend his back, and to carry his own disgrace, led away to the place of execution — given myrrh to drink, and gall. On the cross he is lifted up, and he says: 'Father, forgive them, for they don't know what they're doing.'✦ Who is this man who, through all his hardships, never once opened his mouth to utter any complaint or excuse, or threat or curse against those reviling, cursing opponents — but instead poured out a word of blessing upon his enemies, such as has not been heard since the beginning of the world?27 What man so gentle, what man more kind, my soul, have you ever seen? Gaze upon him even more closely still — how worthy he is of deep wonder and the most tender compassion. See him naked and torn by blows, in the midst of thieves, shamefully fastened to the cross with iron nails, given vinegar to drink on the cross, and after his death wounded in the side by a lance — and all this amid relentless mockery.28

The Five Wounds Pouring Forth Blood

Editorial notes and a brief meditation on the five wounds of Christ pouring forth streams of blood.

The things that follow, right to the end. The chapter heading is Anselm's. Meditation. Nine, column. 755, Vulgate. Love. The unjust. Pouring forth streams of blood from the five wounds of his hands, his feet, and his side.

Prayers over the Face of Christ

Bernard offers prayers asking God to look upon the face of His Christ, to remember His wounds, and to pour out mercy rather than wrath.

My eyes, draw forth tears, and let my soul melt with the fire of compassion at the heartbreak of this gentle man, whom you see afflicted with such great sorrows and so much gentleness. "The same one again: "Look down, Lord, holy Father, from your sanctuary and from the high dwelling of heaven, and behold this most holy offering, which our great High Priest, your holy child, the Lord Jesus Christ, offers to you for the sins of his brothers: and be appeased over the greatness of our wickedness.✦ "Listen! The voice of the blood of our brother Jesus cries out to you from the cross.✦ See, the glory of the honored one stands crowned at the right hand of your majesty, interceding before your face for us: for he is indeed our flesh and our brother.✦✦ "The same one again: "Look, Lord, upon the face of your Christ, who became obedient to you even to death, and let his wounds never depart from your sight, so that you may remember how great a reparation I received from him for my sins. If only, Lord, the sins by which we earned your wrath and the calamity your innocent Son endured for us could be placed on a scale — surely this will appear heavier and more worthy, so that on its account you would pour out your mercy upon us, however much those others may be, so that in your anger you would hold back your mercies for our sins.✦ May every tongue give thanks to you, Lord Father, for the abundance of your goodness: you did not spare the only child of your heart, but handed him over to death for us, so that we might have so faithful an Advocate in heaven before you.✦✦ "The same one again: "And to you, Lord Jesus, most zealous protector, what thanks, what return can I — a man of dust and ashes, a worthless creature — ever rightly offer you?✦ For what did you fail to do for my salvation, and what did you not do?

The Double Debt and the Call to Love

The soul acknowledges its double debt to Christ—creation and redemption—and recognizes that the only fitting response is total love and following in His footsteps.

From the foot to the very crown of the head, you plunged yourself wholly into the waters of sufferings, so that you might draw me wholly out of them; and the waters reached all the way to your soul — for you even gave up your soul unto death, so that you might restore my lost soul to me. See, you have bound me with a double debt: both because you gave yourself, and because for my sake you gave up what was yours — so I am a debtor to you. And indeed my life was given to me by you twice: once in creation, once in redemption. What then could I more justly repay you than that very gift itself? — and I do not have it. For your Anselm. But as for a soul so deeply troubled — what can a human being justly give in return for it? I cannot find an answer. For even if I could offer heaven and earth and all their beauty in exchange for that soul, I certainly would not come close to the measure of the debt. But in order to return to you the very thing that I both owe and am able to give — that, Lord, is the gift you yourself have given. You are the one I must love with my whole heart, with my whole mind, with my whole soul, with all my strength; and your footsteps I must follow — you who deigned to die for me. And how can that be possible in me, except through you?✦ My soul clings to you, because all its strength depends on you. Thus far Bernard.

The Primacy of Passion Meditation

The chapter concludes by affirming Bernard's honeyed words on the Passion and declaring that meditation on the Passion surpasses all other devotions, before turning to the Resurrection.

From blessed Bernard, then, you have words about the Lord's passion poured out in his characteristically sweet-flowing manner—honeyed and most beautiful.29 Take care that you don't receive these things in vain.30 But with your whole heart and every affection stirred up by his teachings, immerse yourself in the passion of the Lord, because meditation on his passion is known to stand out above all other meditations that can arise from his life.31 Let us now turn to the resurrection of the same Lord Jesus.

Read the original Latin

Venit etiam hoc in considerationem nunc, quid scilicet fecerit Dominus ipsa die sabbati. Statim cum mortuus fuerat, descendit ad inferos ad sanctos patres, et stabat cum eis. Et tunc Qoare dies sal batiatti buitnr B. Vii gini. I Obserr tio Sab bati. CAPIIT LXXXV. fuerunt in gloria: nam visio Doraini gloria est perfecta. Considera hic ergo, et attende quanta fuerit ejus benignitas in infernum descendere, quanta charitas, quantaque hurailitas.

Poterat enim unum angelum ad eos mittere, et omnes servos suos liberare, et sibi prtesentari ubi voluit; sed hoc non sustinuisset araor suus infinitus, et humilitas sua. Per semetipsum ergo descendit, et non ut servos, sed et ut amicos visitaret Dominus omnium; et stetit cum eisibidera usque ad diem dominicam, prope aurorara. Cogita bene de his, et adrairare, et iraitari coneris. Jubilaverunt autera sancti patres in suo adventu, et repleti sunt jucunditate iramensa, omni displicentia procul expulsa; et stabant in laudibus et canticis corara eo, quas laudes potes hoc raodo meditari; imaginando eos, ac si essent cum corporibus suis, sicut post resurrectionem erunt; similiter et animara illam benignissimara Doraini nostri Jesu Christi. Cura ergo prtesenserunt ejus saluberrimura adventum, occurrerunt ei gaudenter, seipsos exhortantes, atque dicentes *: Benedictus Dominus Beus Israel, quia visitavit, etc. ^ Levate capita vestra, quia ecce venit redemptio vestra. ^ Consurge, consurge, Uierusalem, solve vincula colli tui; ecce Salvator venit solvere nos a vinculis. portas, Principes, vestras; et elevamini, portce ceter7iales, et introibit Rex glorice.

* Adora^ mus te, Christe, et benedicimus iibi, araautissime Deus nostci". ® Et procidentes adoraverunt eum, cum gaudio et leetitia magna. Ipsos autem cousidera, quia cum reverentia, et ingenli exultatione, et vultibus jucundis astanl ei, et dicunt praedicta coram eo, et in hujusmodi laudibus, et canticis, et jubilationibus steterunt in Umbo, usque prope aurorara diei dominici, in conspectu etiam multitudinis angelorum ibidem existentium, etcum eis jubilantium. Tunc accepit eos Dominus educens ab inferis in exultatione; et ante eos gloriose procedens, posuit ipsos in paradiso deliciarum. Aliqua vero morula facta, cum eis jucunde, et cum Elia et Enocheum recognoscentibus, dixit eis: Tempus estutexcitem corpusmeum; vadam, et reassumam illud. Qui oranes procidentes, dixerunt: lle, Doraine, Rex glorite, et cito redite, si placet: quia gloriosissiraura corpus vestrum videre plurimum affectamus. Habes ergo, quae circa Dorainum Jesum, et > " /sa. , Lii, 1.

Offic. Invent. S. Crucis. — matrem ejus, et discipulos, et sanctos patres meditari possis in die sabbati, ante resurrectionem. Verura quia totam passionem Domini tibi sine auctoritatum interpositione transcurri, ne animus ad aliud quam ad ipsam passionem se converteret, cogitavi vel nunc auctoritates aliquas tibi rcferre, ut earum lectio mentem excitet ad ipsa ferventius ct devotius raeditanda. Accipe ergo Bernardum more solito, in quibusdara sententiis, sic dicentem: " Jesu Christo debes totara vitara luam, quia ipse vitam suam posuit pro vita tua, et cruciatus amaros sustinuit, ne tu perpetuo sustineres. Si enim conferrentur in me omnes diesfihorum Adte, et omnes dies saeculi, et labores omnium hominura, qui fuerunt, et qui sunt, et qui erunt, nihil esset ad comparationem illius corporis, quod spectabile et stupendum est virtutibus etiam supernis, in conceptu de Spiritu sancto, in ortu de virgine, in vitae innocentia, in doctrinee allluentia, in coruscatione miraculorum, in revelationibus sacramentorura. Sicut igitur exaltantur coeli a terra, ita exaltata est vita sua a vita nostra, quae taraen posita est.

Et sicut nihil ad aliquid nullara habet coraparationem, ita vita nostra nullam habet ad vitam illius proportionem; cum illa dignior, ista miserior esse non possit. Cum ergo devovero quidquid possum, non est sicuti stella ad solera, gutta ad fluraen, lapis ad montem, granum ad acervum. " Idem "^: " Non simplex aut raodica Christi exinanitio fuit; sed seipsura exinanivit usque ad carnem, ad mortem, ad crucem. Quis digne penset, quantae fuerit humilitatis, mansuetudinis, dignationis, Deura raajestatis carne indui, mulctari morte, turpari cruce? Sed dicit aliquis: Non valuit opus suum reparare Creator absque ista difficultate? Valuit, sed maluit cum injuria sui: ne pessimum atque odiosissimura vitium ingratitudinis occasionem ultra reperiret in homine. Sane raultum fatigationis assumpsit, quo raultae dilectionis horainera debitorera teneret, commoveretque ad gratiarura actiones difficultas rederaptionis, quem minus devotum esse feccrat conditionis facilitas. Quid enim dicebat homo creatus et ingratus?

Gratis quidem conditus sum; sed nullo Conditoris gravamine, vel labore; siquidem * dixit, et factus sum, queraadmodum et universa. Et inlVa: " Sed Vul-. Atlollite stant. obstructum est os loquentium iniqua. Luce clarius patet, quantum modo, o homo, pro te dispendium fecit. De Domino servus, de divite pauper, caro de Verbo, et de Dei Filio, hominis fieri filius non despexit. Memento jam te, etsi de nihilo lactum, non tamen de nihilo redemptum. Sex diebus condidit omnia, et te inter omnia.

At vero per totos triginta annos ^ operatus est salutem nostram in medio terrce. 0 quantum laboravit sustinens! Garnis necessitates, hostis tentationes, nonne sibi crucis aggravavit ignominia, mortis sibi accumulavit horrore? " Idem ^: " Super omnia reddit amabilem te mihi, Jesu bone, calix quem bi- * bisti, opus nostrae redemptionis. Hoc omnino amorem nostrum facile vendicat totum sibi. Hoc, inquam, est, quod nostram devotionem et blandius allicit, et justius exigit, et arctius stringit, et afficit vehementius. Multum quippe laboravit in eo Salvator, nec in omni mundi fabrica tantum fatigalionis auctor assumpsit. lUa denique dixit, et facta sunt, mandavit, et creata sunt.

At vero hic et in dictis suis sustinuit contradictores, et in factis observatores, et in tormentis illusores, et in morte exprobratores. " Idem *: " Ad cumulum pietatis tradidit Christus in mortem animam suam, et de proprio latere protulit pretium satisf actionis, quo placaret Patrem; per quod plane ad se versiculum illum traxit *: A^pud Dominum misericordia, et copiosa apud eum redemptio. Prorsus copiosa, quia non gutta, sed unda sanguinis largiter per quinque partes corporis emanavit. ^ Quidtibi debuit facere, et non fecit? Illuminavit ceecum, solvit vinctum, reduxit erroneum, reconciliavit reum. Quis non post illum libenter alacriterque currat, qui et ab errore liberat, et errata dissimulat; qui deinde vivendo merita tradit, praemia moriendo conquirit? Quam excusationem habet, qui in odore horum unguentorum non currit, nisi ad quem forte minime odor pervenit? Sed enim in omnem terram exivit odor vitae: quoniam " misericordia Domini plena est terra, et miserationes ejus super omnia opera ejus.

Ergo qui vitalem hanc sparsam ubique fragrantiam non sentit, et ob hoc non currit, aut mortuus est, aut putidus. " Idem ■^: " Non erubescit sponsa nigredinem, quam novit praecessisse in sponso; cui similari quantae etiam gloriae est! ISil sibi proinde gloriosius est, quam Christi portare opprobrium. Unde vox illa prorsus exultationis et salutis ^: Mihi absit gloriari nisi in cruce Domini nostri Jesu Christi. Grata ignominia crucis ei, qui crucifixo ingratus non est. Nigredo est, sed forma et similitudo Domini. Vade ad sanctum Isaiam, et describet fibi qualem illum in spiritu viderat. Quem namque alium dixit ^ virum doloris et scientem infirmitatem, et quia non erat ei species neque decor?

Et addidit: JVos putavimus eum quasi leprosurn, et percussum a Deo, et humiliatum. Ipse autem vulaeratus est propter iniquitates nostras, attritus est propter scelera nostra, et livore ejus sanati sumus. " Et infra '": " Denique seipsum fecit peccatum, et nigrum dicere ve~ rear? Intuere sane pannis sordidum, plagis lividum, illitum sputis, pallidum morte. " Idem ^': " Quid nisi deforme, et nigrum oculis spectantium occurrebat, cum expansis in cruce manibus, medius duorum nequam, risum malignantibus daret, fletum fidelibus, et solus erat risui, qui solus poterat esse terrori, solus honori esse debuerat? " Idem ^^: " " Petra refugium herinaciis; et ubi tuta firmaque infirmis requies, nisi in vulneribus Salvatoris? Tanto illic securior habito, quanto ille potentior est, ad salvandum. Fremit mundus, premit corpus, diabolus insidiatur: non cado; fundatus enim sum supra firmam petram.

Peccavi peccatum grande, turbabitur conscientia, sed non perturbabitur, quoniam vulnerum Domini recordabor. Nempe '* vulneratus est propter iniquitates nostras. Quid tam ad mortem, quod non Christi morte salvetur ("')? " Et infra ^': " Clamat clavus, clamat vulnus, quod vere Deus sit in christo, mundum reconcilians sibi; ferrum perlransiit animam ejus, et appropinquavit cordi, ut non jam nesciat compati infirmitatibus nostris. Patet arcanum cordis per foramina corporis; patet illud magnum sacramentum; patent" visceramisericordioeDeinostri, in quibus visitavit nos oriens ex alto. Quidni viscera per vulnera pateant? In quo enim clarius " Psul. ciii, 18.

>" Lmc,), 78. rem. enim magis. add. quam. Suppl. pietalis. quam in vulneribus tuis eluxisset, quod tu, Domine, suavis el mitis es et multffi misericordi{e?

Majorem enim ' miserationem nemo habet, quam ut animam suam •ponat quis pro addictis morti et damnatis. Ait etiam alibi Bernardus: " Meditare passionem crucifixi corporis, et vide si aliquid est in eo, quod non peroret *ad Patrem. Pro le divinum illud caput, multiplici spinarum densitate densatum, usque ad cerebri teneritudinem confixum est, dum configitur spina. Spinis peccatornm suorum, ait Dominus per Prophetam, circumdedit me populus iste. Ne doleret caput tuum, ne tua vulneretur intentio, caligaverunt in mortem oculi sui, et illa luminaria, qu£e illuminant orbem, ad horam extincta sunt. Nonne, illis obtenebranlibus, tenebrcB factas sunt super omnem terram, etilla duo magnaluminaria cum aliis luminaribus submota sunt? Hoc autem totum factum est, ut avertantur oculi tui, ne videant vanitatem, et si viderent, non attraherentur. Aures illae quae in coelis audiunt *: Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth; audiunt in terris'; DcBmonium habes, et*: Crucifige eum, crucifige eum.

Ut quid illud? ne aures tucE obsurdescerent ad clamorera pauperis, ne reciperent auditum vanum, ne detractionis virus susoiperent. Speciosa illa facies, speciosa forma prce filiis hominum, sputis illita, afflicta colaphis, addicta delusionibus est. Sic namque scriptum est ^: Cceperunt conspuere in eum, et percutei'e faciem ejus, et illudere ei, dicentes: Prophetita, quis est qui te percussit. Quare hoc? ut facies tua illuminaretur, illuminata confirmaretur, et diceretur de te ^: Vultus ejus non sunt amplius in diversa mutati. Os illud quod "docet angelos, et homines instruxit, quod dixit, et factum e^t, felle potatum est et aceto; sed hoc factum est, ut veritatem et judicium loqueretur os tuum, et confiteretur Dominum Deum suum. Manus illaj, qucE fundaverunt coelos, extensae sunt in cruce, clavisque verberatae durissimis, ut manus tuae extenderentur ad inopem, et dicere posses cum Psalmista "^: Anima mea in manibus meis semper.

Quod tenemus in manibus, non de facili obliviscimur; sic et qui animam suam bouae operationi imprimit, uon tradidit eam oblivioni. Pectus illud, in quo sunt omnes thesauri sapientiae et scientiae Dei absconditi, LtK. , xxiH, 21. lieg. , I, 18. lancea militari perfossum est, ut pectus tuum a pravis cogitationibus mundaretur, mundatum sancUficaretur, conservaretur sanctificatum. Pedes illi, quorum scabellum adorare debemus, quia sanctum est, dura transfixione confossi sunt, vel confixi, ne pedes tui festinarent admalum, sed currerent adviam mandatorum Domini. Quid plura?

' Foderwit manus meas et pedes meos, dinumeraverunt omnia ossa mea. Pro te carnem et animam suam posuit; ut corpus et spiritum tuum sibi vendicaret, toto se totum recuperavit. " Idem ^: " Expergiscere nunc, anima mea, et excutere de pulvere, et contemplare virum hunc memorabilem, quem in speculo evangelici sermonis quasi praesentem intuearis. Attende, anima mea, quis est ille, qui ingreditur habens imaginem Regis, et nihilominus servi despeclissimi confusione repletus. Coronatus incedit; sed ipsa ejus corona etiam cruciatus est iili, et mille puncturis speciosum ejus caput divulneratur. Regali purpura induitur; sed potius in ea despicitur, quam honoratur. Sceptrum in manu gestat; sed eo ipso reverendum ejus caput feritur. Adorant coram ipso positis in terra genibus, et Regem conclamant; et continuo ad conspuendum amabiles ejus genas subsiliunt.

Maxillas palmis concuUunt, et honorabile collum inhonorant. Vide, anima mea, quomodo vir ille per omnia coarctatur, et spernitur. Sub crucis onere dorsum incurvare jubelur, et suam portare ignominiam ad locum deductus supplicii, myrrha potatur et felle. In cruce sublevatur, et dicit '•>: Pater, dimitte illis, quia nesciunt quid faciunt. Qualis est hic, qui omnibus pressuris suis nec semel os suum aperuit, ut aliquid querelae aut excusaUonis, aut comminationis, aut maledictionis, adversusmaledictos canesillos proferret; sed novissime verbum benedictionis super inimicos suos, quale a saeculo non est auditum, effudit? Quid hoc viro mansueUus, quid benignius, anima mea, vidisti? Adhuc autematlentius illum intuere, quam grandi admiraUone et tenerrima compassione dignus appareat. Vide nudum et verberibus laceratum in medio latronum, cruci ignominiose ferreis clavis affixum, aceto in cruce potatum, et post morlem lancea in latere vulneratum, et copiosos sann.

Quae sequuntur usque in fin. capiUs, sunt Anselm. , Medit. ix, col. 755, Yulg. dilectionem. injustos. guinis^rivos, ex quinque vulneribus manuum, pedum, et lateris effundentem.

Fletum deducite, oculi mei, et liquesce, anima mea, igne compassionis super contritione amabilis viri hujus, quem in tanta mansuetudine, tot vides aflQictum doloribus. " Idem ': "Respice, Domine sancte Pater, de sanctuario, et de excelso coelorum habitaculo, et intuere hanc sacrosanctam hostiam, quam tibi offert magnus Pontifex noster, sanctus puer tuus Dorainus Jesus Christus pro peccatis fratrum suorum: et esto placabilis super multitudine malitiae nostrae. Ecce vox sanguinis fratris nostri Jesu clamat ad te de cruce. ^ Ecce gloria ethonore coronatus in dextera majestatis tuae astat vultui tuo pro nobis: caro enim ^ et frater noster est. y> Idem *: "Respice, Domine, in faciem Christi tui, qui tibi obediens usque ad mortem factus est, nec recedant ab oculis tuis cicatrices ejus in perpetuum, ut memineris quantam ab eo pro peccatis nostris satisfactionem receperis, Utinam, Domine^, appendantur in statera peccata, quibus iram meruimus, et calamitas, quam pro nobis passus est innocens filius tuus l Certe haec gravior apparebit, et haec magis digna, ut propter ipsam effundas super nos misericordiam tuam, quam sint illaj ut pro peccatis nostris contineas in ira misericordias tuas. Gratias tibi, Domine Pater, referat omnis lingua super abundantia bonitatis tuae, qui unico fiho cordis tui non pepercisti, sed pro nobis illum tradidisti in mortem, ut tantum tamque fidelem Advocatum haberemus in ccelis coram te. " Idem ^: " Et tibi, Domine Jesu, fortissime zelotes, quid gratiarum, quid retributionis digne retribuam ego homo, pulvis et cinis, et vile figmentum? Quid enim pro measalutefacere debuisti,etnon fecisti?

Abirao pedis usque ad summum verticis, totum in aquas passionum te demersisti, ut me totum de illis extraheres, et '^ intraverunt aquce usque ad animam tuam: nam et animam tuam in mortem perdidisti, ut meam perditam mihi redderes. Ecce me duplici debito obligasti; nam et pro eo quod dedisti, et pro eo quod mei causa perdidisti, debitor tibi sum, et pro mea quidem vita bis a te mihi data, semel in creatione, semel in redemptione; quid magis juste tibi reddam, quam ipsam, non habeo. Pro tua " Anselm. , autem pretiosa anima ita conturbata, quid ab homine digne rependi possit, non invenio, Nam et si coelum, et terram, et omnem ornatum eorum, pro ea possem repeudere, certe usque ad mensuram debiti nullatenus attingere possem. Ut autem idipsum, quod et debeo, et possibile mihi est, retribuam tibi, tui, Domine, muneris est. Diligendus es mihi toto corde, tota mente, tota anima, tota virtute, et tua mihi sequenda vestigia, qui pro me mori dignatus es; et quomodo fiet illud in me, nisi per te? Adhaeret anima mea post te, quia tota virtus ejus pendet ex te. " Hucusque Bernardus.

Habes igitur a beato Bernardo more suo melhfluo eructantem de Domini passione melliflua et pulcherrima. Videas ne in vacuum ea recipias. Sed toto corde, totoque affectu ipsius auctoritatibus incitata in Domine passione verseris, quia ipsius meditatio, super omnes alias, quae de vita ipsius occurrere possunt, noscitur eminere. De caetero ad resurrectionem ipsius Domini Jesu accedamus

Scripture echoes

  1. ↩1Pet.3.19 — in which also he went and proclaimed to the spirits in prison,
  2. ↩Eph.4.9 — Now "he ascended"—what does it mean except that he also descended into the lower regions, the earth?
  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. ↩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.
  5. ↩Phil.2.6-Phil.2.8 — who, existing in the form of God, did not regard equality with God as something to exploit, Phil.2.7 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being. Phil.2.8 — And he humbled himself, becoming obedient to the point of death, even death on a cross.
  6. ↩Luke.24.52 — And they, after worshiping him, returned to Jerusalem with great joy.
  7. ↩Gen.2.8-Gen.2.9 — And the LORD God planted a garden in Eden, in the east, and there he put the man whom he had formed. Gen.2.9 — And the LORD God made to grow from the ground every tree that is pleasant to the sight and good for food, and the tree of life in the middle of the garden, and the tree of the knowledge of good and evil.
  8. ↩Phil.2.7-Phil.2.8 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being. Phil.2.8 — And he humbled himself, becoming obedient to the point of death, even death on a cross.
  9. ↩Phil.2.6-Phil.2.8 — who, existing in the form of God, did not regard equality with God as something to exploit, Phil.2.7 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being. Phil.2.8 — And he humbled himself, becoming obedient to the point of death, even death on a cross.
  10. ↩Ps.63.11 — But the king shall rejoice in God; everyone who swears by him shall glory, for the mouth of those who speak lies shall be stopped.
  11. ↩Phil.2.6-Phil.2.7 — who, existing in the form of God, did not regard equality with God as something to exploit, Phil.2.7 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being.
  12. ↩Ps.130.7;Ps.130.7 — O Israel, hope in the LORD; for with the LORD there is steadfast love, and with him is plentiful redemption. Ps.130.7 — O Israel, hope in the LORD; for with the LORD there is steadfast love, and with him is plentiful redemption.
  13. ↩Ps.33.5;Ps.33.5;Ps.145.9 — He loves righteousness and justice; the earth is full of the steadfast love of the LORD. Ps.33.5 — He loves righteousness and justice; the earth is full of the steadfast love of the LORD. Ps.145.9 — The LORD is good to all, and his tender mercies are over all his works.
  14. ↩Isa.53.4 — And Surely he carried our sicknesses and bore our pains, yet we considered him stricken, struck by God, and afflicted.
  15. ↩Isa.53.5 — But he was pierced for our transgressions, crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.
  16. ↩2Cor.5.21 — God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.
  17. ↩Isa.34.11 — But the hawk and the hedgehog shall possess it; the owl and the raven shall dwell in it; and he shall stretch over it the line of confusion and the stones of emptiness.
  18. ↩Matt.7.24-Matt.7.25;Matt.16.18 — 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. Matt.16.18 — And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it.
  19. ↩Isa.53.5 — But he was pierced for our transgressions, crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.
  20. ↩Col.1.20 — and through him to reconcile all things to himself, having made peace through the blood of his cross — through him, whether things on earth or things in the heavens.
  21. ↩Heb.4.15 — For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tested in every way, yet without sin.
  22. ↩Luke.1.78 — because of the tender mercy of our God, by which the rising sun will come to us from on high
  23. ↩Song.1.5;Isa.52.14 — I am dark and lovely, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon. Isa.52.14 — Just as many were appalled at you — so his appearance was disfigured beyond that of any man, and his form beyond the sons of Adam.
  24. ↩Mark.14.65;Matt.26.67-Matt.26.68 — And some began to spit on him, to cover his face, to strike him, and to say to him, 'Prophesy!' And the guards received him with blows. Matt.26.67 — Then they spat in his face and struck him, and some slapped him, Matt.26.68 — They said, "Prophesy to us, Messiah! Who is it that struck you?"
  25. ↩Ps.4.7 — Many are saying, "Who will show us good?" Lift upon us the light of your face, O LORD.
  26. ↩Ps.44.3;John.19.29-John.19.30 — For it was not by their own sword that they took the land, nor did their own arm save them; but it was your right hand, your arm, and the light of your face, for you delighted in them. John.19.29 — A jar full of sour wine was standing there; so they filled a sponge with sour wine, put it on hyssop, and held it to his mouth. John.19.30 — When Jesus had received the sour wine, he said, 'It is finished,' and bowing his head he gave up his spirit.
  27. ↩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.
  28. ↩Matt.27.29;Mark.15.17;John.19.2 — And they twisted together a crown of thorns and placed it on his head, and put a reed in his right hand. And kneeling before him, they mocked him, saying, 'Hail, King of the Jews!' Mark.15.17 — And they clothed him in purple, and after twisting together a crown of thorns, they placed it on him. John.19.2 — And the soldiers, having woven a crown of thorns, placed it on his head, and they clothed him in a purple robe.
  29. ↩Mark.15.17-Mark.15.20;John.19.2-John.19.3 — And they clothed him in purple, and after twisting together a crown of thorns, they placed it on him. Mark.15.18 — And they began to greet him, "Hail, King of the Jews!" Mark.15.19 — And they kept striking his head with a reed and spitting on him, and kneeling down they bowed before him. Mark.15.20 — And when they had mocked him, they stripped him of the purple and put his own clothes on him. Then they led him out to crucify him. John.19.2 — And the soldiers, having woven a crown of thorns, placed it on his head, and they clothed him in a purple robe. John.19.3 — And they kept coming up to him, saying, 'Hail, King of the Jews!' and striking him with their hands." Completes the sentence and gives the repeated action a clearer spoken rhythm.
  30. ↩Matt.27.29 — And they twisted together a crown of thorns and placed it on his head, and put a reed in his right hand. And kneeling before him, they mocked him, saying, 'Hail, King of the Jews!'
  31. ↩Matt.27.30;Mark.15.19 — And they spit on him, and took the reed and struck him on the head. Mark.15.19 — And they kept striking his head with a reed and spitting on him, and kneeling down they bowed before him.
  32. ↩Luke.23.34 — Jesus was saying, "Father, forgive them, for they do not know what they are doing." And they divided his garments by casting lots.
  33. ↩Heb.7.26-Heb.7.28 — For such a high priest was fitting for us—holy, innocent, undefiled, separated from sinners, and having become higher than the heavens. Heb.7.27 — He has no need, day after day, as the high priests do, to offer sacrifices first for his own sins and then for those of the people; for he did this once for all when he offered up himself. Heb.7.28 — For the law appoints men as high priests who have weakness, but the word of the oath, which came after the law, appoints a Son who has been made perfect forever.
  34. ↩Gen.4.10 — And he said, "What have you done? The voice of your brother's blood is crying out to me from the ground."
  35. ↩Heb.2.11 — For both the one who sanctifies and those who are being sanctified are all from one; for this reason he is not ashamed to call them brothers.
  36. ↩Eph.5.30 — because we are members of his body.
  37. ↩Phil.2.8 — And he humbled himself, becoming obedient to the point of death, even death on a cross.
  38. ↩John.3.16 — For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but have eternal life.
  39. ↩1John.2.1 — My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the Righteous One.
  40. ↩Gen.18.27 — Then Abraham answered and said, "Behold, I have now ventured to speak to the Lord, though I am but dust and ashes."
  41. ↩Deut.6.5;Matt.22.37 — And you shall love the LORD your God with all your heart and with all your soul and with all your strength. Matt.22.37 — And he said to him, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.'

Notes

  1. 1 ↩Descendit ad inferos — the Harrowing of Christ. 'Realm of the dead' chosen over 'hell' to reflect the patristic sense of the place of the righteous dead, not the place of the damned.
  2. 2 ↩This sentence appears to be a garbled or corrupted fragment — possibly a marginal gloss, rubric direction, or scribal note that became incorporated into the text. The words do not form coherent Latin. Transliterated as-is pending source review.
  3. 3 ↩This fragment is unintelligible as Latin. Possibly a scribal abbreviation, marginal note, or corruption. Transliterated as-is pending source review.
  4. 4 ↩This fragment appears to be a corrupted or abbreviated rubric — possibly 'Observatio Sabbati' (Observance of the Sabbath) that became garbled in transmission. Transliterated as-is pending source review.
  5. 5 ↩This appears to be a chapter or section heading — 'Caput LXXXV' (Chapter 85) — that was incorporated into the running text. Rendered as-is.
  6. 6 ↩Visio Domini gloria est perfecta — the beatific vision. The sentence affirms that the vision of God is not merely a part of glory but its fullness and perfection.
  7. 7 ↩Hurailitas is a clear corruption of humilitas (humility). The context — a meditation on Christ's descent — confirms the intended reading.
  8. 8 ↩The source reads 'Garnis necessitates,' likely an orthographic variant of 'carnis necessitates' (the necessities of the flesh). Translated accordingly.
  9. 9 ↩The source text shows a line break and partial word 'bi-' followed by 'bisti' (you drank), indicating the full verb bibisti. The phrase 'calix quem bisti' (the cup you drank) echoes the language of the Eucharist and Christ's passion.
  10. 10 ↩The source reads 'fatigalionis,' a rare or possibly corrupt form (perhaps for 'fatigationis,' toil/weariness). Translated as 'toil' based on context and the contrast with the work of creation.
  11. 11 ↩The source reads 'lUa,' an uncertain or possibly corrupt form. Given the echo of Psalm 33:9 (Vulgate: 'dixit, et facta sunt; mandavit, et creata sunt'), this is rendered as referring to God speaking at creation. The reading is uncertain.
  12. 12 ↩The spousal image frames the Christian's union with Christ: the 'blackness' is Christ's suffering and humiliation on the cross, which the bride (the soul/the Church) is conformed to before sharing in glory.
  13. 13 ↩The source token 'ISil' is uncertain in the manuscript; it is treated here as referring to the prophet Isaiah (cf. the following sentence's explicit 'Isaiam'), which fits the contrast between bearing Christ's reproach and the prophetic vision.
  14. 14 ↩The embedded quotation 'Mihi absit gloriari nisi in cruce Domini nostri Jesu Christi' echoes Galatians 6:14; final source resolution belongs to a later stage.
  15. 15 ↩peroret: the sense is that everything in Christ's suffering intercedes or makes appeal; rendered "plead" to keep the legal-intercessory force.
  16. 16 ↩Pro le: "le" is an uncertain reading (candidate gloss "law"), likely a scribal corruption of a preposition or short word; the intended sense is unclear, so the phrase is rendered lightly and flagged for review.
  17. 17 ↩The Latin is compressed and somewhat irregular; the likely source is a Passion psalm or Isaiah, but the exact citation is unresolved.
  18. 18 ↩Several forms in this sentence are uncertain or corrupt (obtenebranlibus, tenebrcB, etilla, magnaluminaria); the translation renders the most plausible intended sense.
  19. 19 ↩DcBmonium is an uncertain/corrupt reading (candidate gloss "demon"); rendered as given but flagged.
  20. 20 ↩Source text has corrupt forms: tucE (uncertain reading), clamorera (possibly corrupt for clamorem), susoiperent (possibly corrupt for susciperent). Translation follows the most plausible intended sense.
  21. 21 ↩prce is possibly corrupt for prae ('before'); translated as 'before' on that assumption.
  22. 22 ↩Cceperunt possibly corrupt for coeperunt; percutei'e possibly corrupt for percusserunt eum. Translation follows the most plausible intended sense.
  23. 23 ↩The quoted phrase 'Vultus ejus non sunt amplius in diversa mutati' appears to echo or paraphrase a scriptural or liturgical source; exact anchor unresolved.
  24. 24 ↩e^t possibly corrupt for est; translated as 'it was done' (factum est) based on context.
  25. 25 ↩illaj possibly corrupt for illae; qucE possibly corrupt for quae. Translation follows the most plausible intended sense.
  26. 26 ↩Anima mea in manibus meis semper — exact scriptural anchor unresolved; possibly a liturgical or devotional paraphrase of Psalm 118:109 (Vulgate) or similar.
  27. 27 ↩The unusual forms adversusmaledictos and canesillos are rendered contextually as 'reviling, cursing opponents'; the precise sense is uncertain.
  28. 28 ↩The unusual form sann is rendered contextually as 'mockery' or 'scorn'; the precise sense is uncertain.
  29. 29 ↩melhfluo is a variant spelling of mellifluo (sweet-flowing, honeyed); eructantem (belching-forth, pouring forth) is rendered here as 'words that pour forth' to capture the vivid metaphor of speech overflowing with devotion.
  30. 30 ↩in vacuum ('into emptiness / in vain') carries the force of purposeless reception—the reader is warned against letting the meditation bear no fruit.
  31. 31 ↩ipsius auctoritatibus ('by his authorities/teachings') likely refers to Bernard's authoritative writings or the weight of his spiritual teaching, not formal doctrinal authority in the modern sense.

Meditationes Vitae Christi (Pseudo-Bonaventure), Castilian court context companion

A scene a day, for life

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