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Chapter 88Ansl.1.88

MEDITATIO XII. De humanitate Christi.

The Wonder of the Infant Creator

The meditant marvels at the paradox of the eternal Creator born as a helpless infant, wrapped in swaddling clothes and laid in a manger.

With gladness, with devotion, with benefit, the most holy birth and infancy of our Savior overflows fully. In gladness, as far as exultation; in devotion, as far as suffering; in benefit, as far as significance.1 For what could be more delightful than to see that man — the one who is known to be the maker of mankind?2 And again, what ought to seem more devout to that same man than to see clearly that in this mediator between God and humanity — our Lord Jesus Christ — in a certain wondrous and inexpressible way eternity begins and majesty is humbled?✦3 He is conceived in the womb of a Mother, he who is everlasting in the bosom of the Father.✦ Born from the eternal Father without a mother, he is born in time from a mother without a Father. He is wrapped in swaddling clothes — he who clothed the earth with plants and trees, adorned the sky with stars, and filled the sea with fish. He whom the heavens of heavens cannot contain is held within the narrowness of a manger; he is nourished on his mother's milk.✦4

Divine Attributes Made Weak in the Flesh

Wisdom, grace, and every divine attribute advance in Christ, yet he submits to parents, baptism, temptation, and the full weakness of human suffering unto death.

Wisdom advances — the wisdom of God the Father, whose wisdom neither begins nor ends, whose eternity does not progress toward something greater, nor fall short toward something less; and grace advances, he who is himself the author of all grace, its preserver and its rewarder.✦ He is made subject to parents — he whom every creature worships, and before whom every knee is bent.✦ Let us add, if it pleases you — he is baptized, and indeed the Lord by a servant, God by a man, and the King by a soldier.✦ He is tempted by the devil — he whom angels serve.✦ Food goes hungry, the fountain thirsts, the way grows weary, depth is weighed down, virtue is weakened, strength is enfeebled, glory is wronged, gladness mourns, joy grieves — and majesty is humbled, and life itself dies.✦✦✦

The Sweetness of Christ's Humility

The meditant discovers that Christ's humble humanity is sweeter to love than his divine exaltation, and recounts the Passion in vivid detail as a source of consolation and love.

Gentle Jesus, how sweet you are in the heart of the one thinking of you and loving you!5 And honestly, I don't know—nor can I fully grasp—why this is so: that you are far sweeter to the heart of the one who loves you in that you are flesh than in that you are the Word; sweeter in that you are humble than in that you are exalted.6 Indeed, it is far sweeter to the memory of one who loves you to see you born of the Virgin Mother in time than begotten of the Father in splendor before the morning star; to see yourself emptied and taking the form of a servant than to see you equal to God in the form of God; sweeter to see you die before the Jews on wood than to see you ruling over angels in heaven; to see you brought low among all things than set above all things; to see you as a human enduring human sufferings than to see God bearing divine acts; to be the redeemer of the perishing than the creator of those who did not exist.✦✦✦789 O how sweet it is, gentle Jesus, in the secret place of the heart to call you back to mind for us: conceived in the Virgin without stain, born without any harm to her virginity, wrapped in cloths, laid in a manger, enduring abuse, silent before insults, washing the feet of the disciples, drying them with a towel, praying at length through the night, sending out a sweat of blood, sold for thirty silver coins, handed over with a kiss, seized with swords and clubs, bound, condemned, sentenced to the whip, led to slaughter like an innocent lamb—your mouth, when mistreated, not opening; when accused on many charges, not answering; struck, enduring the blows; whipped, bruised by the lashes; smeared with spit; dressed in a scarlet cloak; crowned with thorns; mocked in worship; struck on the head with a reed; dressed in a white robe in derision; condemned to death; carrying your cross and fastened upon it; praying for your executioners; given vinegar to drink and gall for food; insulted by the robber; pouring out your blood through the five wounds of your body; bowing your head; sending forth your spirit; commending your beloved soul into the Father's hands—and bearing all of this for us.✦✦✦✦✦✦✦1011 All these things build up and add more and more to exaltation, confidence and consolation, love and desire.12

Joy and Confidence in the Creator Made Man

The meditant exults that the Creator endured such unworthy sufferings for our sake, finding in this thought an unshakeable joy that banishes all sadness and desolation.

Who indeed would not rejoice and exult? Who could not be beyond measure delighted and thankful, seeing that their Creator was not only made man for their sake, but endured things so harsh and so unworthy? What is sweeter to turn over in the mind? What is sweeter to taste? What is more joyful to think upon? Who can take away my place in the kingdom where he who is my brother and my flesh is almighty? What turn of events could bring me any desolation, when a hope so great gives me such certainty? How could any sadness find a place in someone in whom this thought is ceaselessly at work?

The Blood and Water of Redemption

Meditation on Christ's humanity builds secure confidence: his blood and water poured out for us guarantee redemption, cleansing, inheritance, and reconciliation with God.

Nor does it produce any lesser confidence in us, since that very devotion is carefully kindled toward our Creator.13 The confidence that meditation on the humanity of Christ forms in the mind is certainly secure in every respect, and in no way a rash presumption. How could I not hope to attain the lot of the elect, since I see the Creator of all things himself dead for me?14 He poured out his blood for me from his side—how should I not presume myself redeemed, since I am not unaware of how great and precious a price was given for me?15 He poured out water for me as well—how could I not trust that I am cleansed from all my stains, when it is well established that I have been cleansed by the water that flowed from the very heart of Christ? That blood was poured out, I say, and that water was poured out: the blood for my redemption, the water for the washing of the one redeemed; the blood to redeem me, a captive, the water to wash me, unclean. The Son was handed over for me, a servant, so that by his death he might purchase an inheritance for me—how could I not believe myself an heir, and indeed an heir of God, and moreover a co-heir with Christ?✦16 Although I was an enemy, I have been reconciled to God through the death of his Son—now that I have been justified in his blood, how shall I not be saved from wrath through him?✦1718

The Father's Gift and the Cry of Blood

Since the Father did not spare his Son but handed him over for us, how can he refuse us anything; and Christ's blood cries out more powerfully than Abel's.

The merciful Father didn't spare his own Son, but handed him over for me — so how could he not also, together with him, give me everything?✦19 Who's going to bring a charge against me, since his love covers a multitude of sins?✦20 His blood cries out from the earth more powerfully than Abel's, and will the Father's heart remain unmoved by the sound of such and so great a cry?✦✦21

Compassion and the Worthiness of Jesus

The meditant laments spiritual numbness before the cross, calls for burning love as the root of true compassion, and confesses that Jesus is beyond all expression in his worthiness to be loved.

God forbid — once and again, God forbid — that I should lack compassion in my heart as I look upon you, good Jesus, dying for me! Before my eyes you are crucified, and no emotion will touch my heart; your sword appears to me, and yet it will not pierce my soul! Sweet Jesus, what is it to me that I should suffer with you? And yet no less profitable. How could it be less profitable, since it is established — if only that person truly perceives and feels the one in whom you were speaking — that if we suffer together, we will also reign together?✦ And elsewhere: if we have died together, we will also live together.✦ But so that this compassion of which we speak may flourish in the mind, it is necessary that burning love be present in it — because the one whom we embrace with fervent love, we naturally share in that person's adversity and rejoice in that person's prosperity. Jesus, neither my mind can grasp nor my tongue express how worthy you are to be loved by me — you who have so greatly deigned to love me.

Love First: Christ Washes Us in His Blood

Christ loved us first and washed us in his blood; our love, though real, can never match what he deserves, and no repayment can suffice for the flood of innocent blood poured through his five wounds.

You loved me, and you washed me from my sins in your blood.✦ For if I love you greatly, you certainly loved me first — and loved me more. In this, the Apostle says, the love of God is revealed: not that we loved God, but that he first loved us.✦ He loved me when I did not love him — because if you had not first loved me while I was still unloving, you never would have made me loving. I love you above all things, O sweetest Jesus — but far too little, because I love you far less than you deserve, most beloved, and so less than I ought. And who could ever do this? Someone can love you, with you granting it, as much as he is able — but never as much as he ought. Who will repay you for your innocent blood — of which not a drop, but a flood, poured through the five parts of your body?

The Motive of Love and the Beauty of Jesus

The sole cause of both creation and redemption is Christ's love, which saw nothing in us but his own good pleasure; he is beautiful and sweet only to those who see and taste him.

You created me when I did not exist; you redeemed me when I was lost. But the sole cause of my condition and of my redemption was your love. And so, O sweetness of my life, Jesus! What did you see in me, that you would pay so great a price? Nothing at all, except that such was your good pleasure before you. You gave much indeed as Creator, but far more as Redeemer. O how beautiful you are, Lord Jesus, and how sweet! Beautiful, but only to those who see you; sweet, but only to those who taste you.

Prayer to Know and Taste the Lord

The meditant prays to seek, find, know, fear, love, and desire Jesus, begging not to slip into love of temporal things, and lamenting the inability to taste his sweetness ceaselessly.

You go unknown unless you are seen. You do not become sweet unless you are tasted. Make me seek you; having sought you, find you; having laid hold of you, possess you—so that you alone may grow sweet to me, may be wise to me, and may please me. Make me know you, fear you, love you, desire you. Do not let me slip into love of temporal things. Alas, my Lord, because I cannot ceaselessly taste how sweet and pleasant you are!

Mercy for Sinners: David, Peter, and the Fountain

As a sinner the meditant pleads for mercy, invoking Christ as the open fountain who washes all who repent, as shown in the pardoning of David's adultery and murder and Peter's denial.

I am a sinner, O most merciful Jesus. Have mercy on me, for you did not come to call the righteous, but sinners.✦ Open fountain to the house of David, appear, pour out, and wash me clean.22 You are open to all who thirst for you, and you wash away every stain of all who truly repent—giving them, O sweetest Jesus, good for evil, a gift for iniquity, merit for offense, justice for wrongdoing, and grace for fault.23 King David experienced this. On repenting, he heard from your messenger: 'The Lord has taken away your sin from you; you will not die.'24 For in you, the one washed with tears of repentance is cleansed from the stains of grave fault. Your cleanness washed away the charge of adultery in him, and your devotion wiped away the cruelty of murder. In you that prince of the apostles is purged—he who wept bitterly because he had timidly denied you.

The Cleansed Made Close: Mary Magdalene and the Good Thief

Christ's purity cleanses even notorious sinners, granting them intimate familiarity—as with Mary Magdalene first seeing the risen Lord and the good thief receiving paradise—and the meditant prays to be received from exile.

In you, too, that notorious sinner—O fount most pure and most sweet, made white—deserved to be granted such close familiarity that she was both the first to see, and then to announce to the very apostles, the new glory of your resurrection. In you, too, that one was cleansed who, hanging near you on the cross, while he recognized with his deeds that he had received what was worthy, and asked to have remembrance of you in your kingdom, at once deserved to hear from you. Amen I say to you, today you will be with me in paradise. And how many in you, devout Jesus, are daily being enlightened and washed clean—from darkness into light, and from filth into cleanness! Receive me, long exiled from you.

The Threefold Tribute of Sin and the Boiling Pot

The meditant confesses having sown in the flesh and served the king of Babylon through the threefold tribute of delight, consent, and habit, paid from heart, mouth, and deed, and bound by a threefold cord of sin.

Sweetness of life, and health that does not deceive — O good Jesus — if I have sown in the flesh, what can I reap from the flesh except corruption?✦25 And if I have loved the world, what fruit can I hope to receive from it?26 Threefold, Lord God, was the tribute I used to pay to the king of Babylon — in his wicked service.✦27 And what is that service except sin? And the tribute itself is threefold: delight, consent, and habit.28 And this tribute was paid from the heart, the mouth, and the deed.29 See with what burning passions this pot was set ablaze — a pot whose face was turned toward the north wind, whose burning coals the enemy's suggestion lit, and who scorched every thought of my mind.✦✦3031 Behold, merciful God — behold the threefold cord binding my mind, my tongue, and my body in fierce restraint.✦32

Heal Me, Save Me: A Final Plea

Acknowledging total spiritual sickness from head to foot, the meditant prays for healing and salvation, resting in the name of Jesus, who will save his people from their sins.

There was never any health in me, from the sole of my foot to the top of my head.✦✦ Heal my soul, then, because I have sinned against you.✦ Do your work, then, merciful Jesus, and save me. For you are called Jesus for no other reason than this: you will save your people from their sins. Who, with the Father and the Holy Spirit, live and reign forever and ever.✦ Amen.

Read the original Latin

Jucunditate, pietate, utilitate redundat plene sanctissima nativitas et infantia nostri Salvatoris. Jucunditate quantum ad exsultationem, pietate quantum ad passionem, utilitate quantum ad significationem. Quid enim magis jucundum quam ipsum videre hominem quem esse constat hominis conditorem? Quid iterum eidem homini magis debet videri pium, quam claro videre oculo quod in hoc mediatore Dei et hominum Domino nostro Jesu Christo miro quodam et ineffabili modo aeternitas incipit, sublimitas humiliatur? Concipitur in utero Matris, qui sempiternus est in sinu Patris. Natus ab aeterno de Patre sine matre, nascitur in tempore de matre sine Patre. Pannis est involutus, qui stirpibus et arboribus terram vestivit, luminaribus coelum ornavit, mare piscibus implevit. Quem coeli coelorum capere non possunt, praesepis angustia continetur, lacte materno nutritur.

Proficit sapientia, cujus sapientia non incipit nec desinit, qui et Dei Patris sapientia existit aetate, cujus aeternitas sicut non proficit in majus, sic nec deficit in minus; gratia, totius ipse gratiae auctor, et conservator et remunerator. Parentibus subditur, quem adorat omnis creatura, cui et omne genu curvatur. Addamus, si placet quia baptizatur, et quidem Dominus a servo, Deus ab homine, et a milite Rex. Tentatur a diabolo, cui ministrant angeli. Esurit cibus, sitit fons, lassatur via, deprimitur altitudo, virtus infirmatur, debilitatur fortitudo, injuriatur gloria, moeret laetitia, gaudium dolet, et humiliatur majestas, et moritur vita.

Jesu bone, quam dulcis es in corde cogitantis de te et diligentis te! Et certe nescio, quia nec plene comprehendere valeo, unde hoc est quod longe dulcior es in corde diligentis te, in eo quod caro es, quam in eo quod Verbum; dulcior in eo quod humilis, quam in eo quod sublimis. Siquidem longe dulcius est memoriae diligentis te videre te ex matre Virgine in tempore natum quam in splendoribus ante luciferum a Patre genitum, temetipsum exinanivisse, servique formam accepisse quam in forma Dei aequalem te Deo esse, dulcius te videre coram Judaeis mori in ligno quam dominari super angelos in coelo, intueri te inter omnia subjectum quam super omnia praelatum, hominem humana pertulisse quam divina Deum gessisse, redemptorem esse pereuntium quam conditorem esse non existentium. O quam dulce est, bone Jesu, in secreto cordis ad memoriam revocare te pro nobis in Virgine absque pollutione conceptum, absque laesione virginitatis ejus natum, pannis involutum, in praesepio reclinatum, sustinentem convicia, tacentem ad opprobria, pedes discipulorum lavantem, linteo tergentem, de nocte prolixius orantem, sudorem sanguinis emittentem, triginta argenteis venditum, osculo traditum, cum gladiis et fustibus captum, ligatum, judicatum, flagello damnatum, ad occisionem, ut agnum innocentem, ductum, os tuum, cum male tractareris, non aperientem, cum accusareris in multis, non respondentem, colaphizatum, alapas patientem, flagellis caesum, plagis lividum, sputis illitum, chlamyde coccinea indutum, spinis coronatum, in derisum adoratum, arundine capite percussum, in veste alba illusum, ad mortem condemnatum, crucem tuam bajulantem, et in ea affixum, pro crucifixoribus orantem, aceto potatum, felle cibatum, a latrone convitiatum, sanguinem tuum per quinque vulnera corporis tui effundentem, caput inclinantem, spiritum emittentem, dilectam animam tuam in manus Patris commendantem, et haec omnia pro nobis sustinentem. Haec omnia formant et adaugent magis ac magis exaultationem, fiduciam et consolationem, amorem et desideriam.

Quis enim non laetetur et exsultet? quis non supra modum jucundetur et gratuletur, videns conditorem suum non solum pro se hominem esse, sed tam dura tamque indigna sustinuisse? Quid in mente suavius ruminatur? quid dulcius gustatur? quid laetius cogitatur? Quis mihi aufert locum in regno, ubi is omnipotens est, qui frater et caro mea est? Quis mihi eventus aliquam ingeret desolationem, cui spes tanta tantam confert certitudinem? Quomodo aliquem in eo potest habere locum aliqua tristitia, in quo indesinenter versatur cogitatio ista?

Nec minorem in eo fiduciam parit, cum ipsa in Conditorem suum diligenter accenditur. Secura certe per omnem modum, et in nullo temeraria praesumptio, quam formavit in mente consideratio humanitatis in Christo. Quomodo non sperem me ad electorum pertingere sortem, cum pro me videam mortuum ipsum universorum Conditorem? Effudit pro me de latere suo sanguinem: quomodo non praesumam me redemptum, cum datum pro me non ignorem tantum taleque pretium? Effudit et pro me aquam, quomodo non me confidam ab omnibus inquinamentis meis mundatum, quem constat aqua quae de visceribus Christi confluxit mundatum? Effusus est, inquam, ille, effusa est illa; ille ad redemptionem, ista ad redempti ablutionem; ille ut me redimeret captivum, ista ut ablueret immundum. Traditus est pro me servo Flius, ut morte sua mihi emeret haereditatem: quomodo me non credam haeredem, et quidem haeredem Dei, cohaeredem autem Christi? Cum inimicus essem, reconciliatus sum Deo per mortem Filii sui: quomodo justificatus nunc in sanguine ejus, non salvus ero ab ira per ipsum?

Proprio Filio suo non pepercit pius Pater, sed pro me tradidit illum: quomodo etiam non omnia mihi donavit cum illo? Quis accusabit adversum me, cum charitas ejus operiat multitudinem peccatorum? Clamat sanguis ejus de terra melius quam Abel, et non movebit cor Patris tanti talisque sonus clamoris?

Absit, semel et iterum absit, ut compassionis visceribus caream, intuens te, o bone Jesu, mori pro me! Ante oculos meos crucifigeris, et nulla tanget motio cor meum; apparet mihi gladius tuus, et non pertransibit animam meam! Dulcis Jesu, quid mihi ut compatiar tibi? Sed non minus utile. Quomodo minus utile, cum constet, si verum cernit ille et sentit, in quo tu loquebaris, quia si compatimur, et conregnabimus? Et alibi, si commortui sumus, et convivemus. Ut autem haec, de qua loquimur, compassio in mente vigeat, necesse est ut ardens in ea fuerit dilectio, quia quem amore ferventi complectimur, ejus nimirum et adversitati compatimur, et prosperitati congratulamur. Jesu, nec mens mea capere, nec lingua sufficit exprimere quam sis dignus amari a me, qui tantum dignatus es amare me.

Dilexisti me, et lavasti me a peccatis meis in sanguine tuo. Nam si diligo multum te, tu certe et ante dilexisti me, et plus. In hoc enim charitas Dei apparet, ait Apostolus, non quasi dilexerimus Deum, sed quia prior dilexit nos. Dilexit quando non dilexi, quia, et nisi non diligentem diligeres, diligentem quoque non efficeres. Diligo te super omnia, o dulcissime Jesu, sed nimis parum, quia longe minus quam dignus es, dilectissime, ac proinde minus quam debeo. Et quis hoc posset? Diligere te potest aliquis, te donante, quantum valet, sed nunquam quantum debet. Quis tibi reddet innoxium sanguinem tuum, cujus non gutta, sed unda per quinque corporis tui partes profluxit?

Creasti me, cum non essem; redemisti me, cum perditus essem. Sed conditionis quidem meae et redemptionis causa sola fuit dilectio tua. Quia ergo, o dulcedo vitae meae Jesu! quid in me vidisti pro quo tantum pretium dares? Nihil prorsus, nisi quia sic fuit placitum ante te. Multum quidem contulisti Creator, sed longe plus Redemptor. O quam decorus es, Domine Jesu, et quam suavis! Decorus, sed videntibus te; suavis, sed gustantibus te.

Nesciris, nisi videaris. Non fis dulcis, nisi gusteris. Fac me quaerere te, quaesitum invenire te, tentum possidere, ut tu solus dulcescas mihi, sapias et placeas. Fac me agnoscere te, timere, amare, desiderare. In amorem temporalium labi ne sinas me. Heu, mi Domine, quia incessanter non possum gustare quam suavis et dulcis sis!

Pecator sum, o misericordissime Jesu. Miserere mei, qui non venisti vocare justos, sed peccatores. Fons patens domui David, appare, et effundere, et ablue me. Patens es enim omnibus sitientibus te, et omnes omnium vere poenitentium sordes abluis, reddens eis, o dulcissime Jesu, bonum pro malo, donum pro iniquitate, meritum pro delicto, pro facinore justitiam, et gratiam pro culpa. Expertus est hoc rex David, qui poenitens a nuntio tuo audivit: Dominus transtulit peccatum tuum a te, non morieris. In te namque lotus est lacrymis poenitentiae, et mundatus est a maculis gravis culpae. Tua siquidem in eo munditia crimen lavit adulterii, et pietas crudelitatem extersit homicidii. In te purgatus est ille princeps apostolorum qui amare flevit quod timide negavit.

In te etiam illa famosa peccatrix, o fons purissime et dulcissime, dealbata tanta meruit familiaritate donari ut ipsis apostolis novam tuae resurrectionis gloriam et prior videret, et eis eam annuntiaret. In te quoque ille mundatus est, qui, juxta te in cruce pendens, dum et se digna factis recepisse recognovit, et te in tuo regno sui habere memoriam petiit, statim a te audire meruit. Amen dico tibi, hodie mecum eris in paradiso. Et quot in te, pie Jesu, quotidie illustrantur et abluuntur, de tenebris ad lucem, et de sordibus ad munditiam! Suscipe me diu exsulantem a te.

Dulcedo vitae, et sanitas non fallax, o bone Jesu, si in carne seminavi, quid de carne metam nisi corruptionem? Et si mundum dilexi, quem ex eo capiam fructum? Triplex, Domine Deus, solebam regi Babylonico persolvere tributum in nefando ejus obsequio. Obsequium ejus quid est, nisi peccatum? Tributum vero est triplex, delectatio, consensus, consuetudo. Et solvebatur hoc tributum de corde, ore et opere. Ecce quibus ardoribus haec erat olla succensa, cujus facies a facie aquilonis, cujus prunas ardere fecit suggestio hostis, qui mentis meae cogitatus exussit. Ecce misericors Deus, ecce funiculus triplex mentem, linguam, corpus ferociter stringens.

Nunquam erat in me sanitas, a planta pedis usque ad verticem. Sana ergo animam meam, quia peccavi tibi. Fac ergo opus tuum, pie Jesu, et salva me. Vocaris enim Jesus, non ob aliud nisi quia tu salvum facies populum tuum a peccatis eorum, qui cum Patre, et Spiritu sancto vivis et regnas in saecula saeculorum. Amen.

Scripture echoes

  1. ↩1Tim.2.5 — For there is one God and one mediator between God and humankind, the man Christ Jesus,
  2. ↩John.1.18 — No one has ever seen God; the only-begotten God, who is in the bosom of the Father, that one has made him known.
  3. ↩1Kgs.8.27 — But will God indeed dwell on the earth? Behold, the heavens and the highest heavens cannot contain you—how much less this house that I have built!
  4. ↩Phil.2.10 — so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
  5. ↩Phil.2.10 — so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
  6. ↩Matt.3.13-Matt.3.17 — Then Jesus comes from Galilee to the Jordan, to John, to be baptized by him. Matt.3.14 — But John tried to prevent him, saying, 'I need to be baptized by you, and do you come to me?' Matt.3.15 — But Jesus answered him, "Permit it now, for it is fitting for us to fulfill all righteousness." Then he permitted him. Matt.3.16 — And when Jesus had been baptized, he immediately went up from the water. And behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming upon him. Matt.3.17 — And behold, a voice from the heavens said, 'This is my beloved Son, in whom I am well pleased.'
  7. ↩Matt.4.1-Matt.4.11 — Then Jesus was led up into the wilderness by the Spirit to be tempted by the Devil. Matt.4.2 — And after fasting forty days and forty nights, he was hungry. Matt.4.3 — And the tempter came and said to him, 'If you are the Son of God, tell these stones to become bread.' Matt.4.4 — But he answered, "It is written: 'Man shall not live by bread alone, but by every word that proceeds from the mouth of God.'" Matt.4.5 — Then the devil took him to the holy city and set him on the pinnacle of the temple. Matt.4.6 — And he said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will command his angels concerning you,' and 'On their hands they will bear you up, lest you strike your foot against a stone.'" Matt.4.7 — Jesus said to him again, 'It is written, You shall not put the Lord your God to the test.' Matt.4.8 — Again, the devil takes him to a very high mountain and shows him all the kingdoms of the world and their glory. Matt.4.9 — And he said to him, 'All these things I will give you, if you fall down and worship me.' Matt.4.10 — Then Jesus said to him, 'Go away, Satan! For it is written, "You shall worship the Lord your God, and him alone shall you serve."' Matt.4.11 — Then the devil left him, and behold, angels came and ministered to him.
  8. ↩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.
  9. ↩John.4.6-John.4.7 — Now Jacob's well was there. Jesus, wearied from the journey, sat thus by the well. It was about the sixth hour. John.4.7 — A woman from Samaria came to draw water. Jesus said to her, "Give me a drink."
  10. ↩John.14.6 — Jesus said to him, 'I am the way, and the truth, and the life. No one comes to the Father except through me.'
  11. ↩Job.38.12 — Have you, since your days began, commanded the morning, and made the dawn know its place?
  12. ↩Phil.2.7 — but emptied himself, taking the form of a slave, being born in human likeness, and appearing as a human being.
  13. ↩Phil.2.6 — who, existing in the form of God, did not regard equality with God as something to exploit,
  14. ↩Luke.22.44 — And being in anguish, he prayed more earnestly, and his sweat became like drops of blood falling to the ground.
  15. ↩Matt.26.15 — and he said, 'What are you willing to give me, and I will hand him over to you?' And they weighed out for him thirty pieces of silver.
  16. ↩Luke.22.47-Luke.22.48 — While he was still speaking, a crowd came up, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him. Luke.22.48 — But Jesus said to him, 'Judas, are you betraying the Son of Man with a kiss?'
  17. ↩Isa.53.7;John.1.29 — He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb led to slaughter, and like a sheep silent before its shearers, so he did not open his mouth. John.1.29 — The next day he sees Jesus coming toward him and says, "Look, the Lamb of God who takes away the sin of the world!"
  18. ↩Matt.27.34 — They gave him wine to drink mixed with gall; and when he tasted it, he was not willing to drink.
  19. ↩John.19.34 — But one of the soldiers pierced his side with a spear, and immediately blood and water came out.
  20. ↩Luke.23.46 — And Jesus, crying out with a loud voice, said, "Father, into your hands I commit my spirit." Having said this, he breathed his last.
  21. ↩Rom.8.17 — And if children, then heirs—heirs of God and co-heirs with Christ, if indeed we suffer with him so that we may also be glorified with him.
  22. ↩Rom.5.9-Rom.5.10 — Much more then, having now been justified by his blood, we will be saved through him from the wrath. Rom.5.10 — For if while we were enemies we were reconciled to God through the death of his Son, much more, having been reconciled, we shall be saved by his life.
  23. ↩Rom.8.32 — He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?
  24. ↩1Pet.4.8 — Above all, keep loving one another earnestly, for love covers a multitude of sins.
  25. ↩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."
  26. ↩Heb.12.24 — and to Jesus, mediator of a new covenant, and to the sprinkled blood that speaks a better word than Abel's
  27. ↩Rom.8.17;2Tim.2.12 — And if children, then heirs—heirs of God and co-heirs with Christ, if indeed we suffer with him so that we may also be glorified with him. 2Tim.2.12 — If we endure, we will also reign with him; if we deny him, he also will deny us.
  28. ↩2Tim.2.11 — This saying is trustworthy: For if we died with him, we will also live with him;
  29. ↩Rev.1.5 — and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth — to him who loves us and has freed us from our sins by his blood,
  30. ↩1John.4.10 — In this is love: not that we have loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.
  31. ↩Matt.9.13;Mark.2.17 — But go and learn what this means: 'I desire mercy and not sacrifice.' For I did not come to call the righteous, but sinners. Mark.2.17 — When Jesus heard this, he said to them, "It is not the healthy who need a physician, but the sick. I did not come to call the righteous, but sinners."
  32. ↩Gal.6.8 — For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.
  33. ↩Jer.29.7 — Seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare.
  34. ↩Jer.1.13-Jer.1.14 — The word of the LORD came to me a second time, saying, "What do you see?" And I said, "I see a boiling pot, and its face is from the north." Jer.1.14 — Then the LORD said to me: "Disaster will break out from the north upon all the inhabitants of the land.
  35. ↩Ezek.24.3-Ezek.24.5 — And utter a parable to the house of rebellion, and say to them, Thus says the Lord GOD: Set the pot, set it, and pour water into it as well. Ezek.24.4 — Gather its pieces into it—every good piece, the thigh and the shoulder—fill it with the choicest bones. Ezek.24.5 — Take the choicest of the flock, and also pile the bones beneath it; boil its pieces — even let the bones within it be well cooked.
  36. ↩Eccl.4.12 — And if one overpowers him who is alone, two shall stand against him; and a threefold cord is not quickly broken.
  37. ↩Job.2.7 — So Satan went out from the presence of the LORD and struck Job with painful sores from the sole of his foot to the crown of his head.
  38. ↩Isa.1.6 — From the sole of the foot even to the head, there is no soundness in it—only wounds, welts, and raw sores; they have not been pressed out, nor bandaged, nor softened with oil.
  39. ↩Ps.40.5 — Blessed is the man who has made the LORD his trust, and has not turned to the arrogant or those who follow falsehood.
  40. ↩Matt.1.21 — She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.

Notes

  1. 1 ↩The parallel quantum…ad construction distributes the three ablatives (jucunditate, pietate, utilitate) across three spiritual dimensions. The rendering preserves the scholastic precision of the Latin.
  2. 2 ↩Enim is explanatory ('for'), grounding the rhetorical question. Conditor rendered 'maker' to convey the creative role while keeping the sentence natural.
  3. 3 ↩Mediator Dei et hominum echoes 1 Tim. 2:5. The phrase miro quodam et ineffabili modo captures the paradox of the Incarnation: eternal majesty entering time through humble birth.
  4. 4 ↩Coeli coelorum echoes 1 Kings 8:27 / 2 Chron. 6:18 (Solomon's temple prayer). The contrast between infinite Creator and infant vulnerability is the theological center of the passage.
  5. 5 ↩'Gentle' renders the vocative 'bone' (bonus), used here as an affectionate address: 'good/kind/gentle Jesus.'
  6. 6 ↩The paired comparisons (quam) contrast Christ's incarnate humility and suffering with his divine majesty and pre-existence.
  7. 7 ↩'Before the morning star' echoes the Latin 'ante luciferum,' a traditional image of Christ's pre-existence (cf. Vulgate Job 38:12; possible allusion to the eternal generation of the Word).
  8. 8 ↩'Empty yourself' renders 'temetipsum exinanivisse,' echoing the kenosis language of Phil 2:7.
  9. 9 ↩'Equal to God' and 'form of God' reflect the language of Phil 2:6.
  10. 10 ↩This long sentence is a single sustained act of affective contemplation, piling up participial phrases that describe Christ's incarnation, passion, and death. The English preserves the cumulative rhythm while breaking it into readable segments.
  11. 11 ↩'Beloved soul' renders 'dilectam animam tuam,' an emotionally weighted phrase of tender devotion.
  12. 12 ↩'Exaltation' renders 'exaultationem' (exsultatio): not earthly pride but the soul's joyful exultation in contemplating Christ's mercies.
  13. 13 ↩cum rendered as causal ('since') rather than temporal, following the logic that the kindling of devotion is the ground of confidence.
  14. 14 ↩cum rendered as causal ('since'): the death of the Creator for the speaker is the ground for hope.
  15. 15 ↩cum rendered as causal ('since'): the giving of such a price is the ground for the speaker's confidence in redemption.
  16. 16 ↩autem ('moreover') marks the climactic addition of co-heir with Christ, following the series of arguments.
  17. 17 ↩Cum rendered as concessive ('Although') rather than causal, to bring out the rhetorical contrast between enmity and reconciliation.
  18. 18 ↩The final clause closely echoes Romans 5:9–10.
  19. 19 ↩Cum illo ('with him') is read as causal/accompaniment ('together with him') rather than purely temporal; the rhetorical force is that the Father's gift of the Son is the guarantee of every further gift.
  20. 20 ↩Charitas rendered as 'love' per default policy; theologically this is the love of Christ that shields the sinner from accusation. The echo of 1 Peter 4:8 ('love covers a multitude of sins') is likely intentional.
  21. 21 ↩The comparison with Abel's blood (Gen 4:10) is inverted: Abel's blood cried out for vengeance, but Christ's blood cries out for mercy — and does so 'better' (melius), i.e., more effectively. The rhetorical question expects the answer 'no, the Father cannot remain unmoved.'
  22. 22 ↩'Fons patens domui David' echoes messianic fountain imagery (cf. Zech 13:1); the imperatives are prayers for the outflow of cleansing grace.
  23. 23 ↩The series of 'pro' exchanges (bonum pro malo… gratiam pro culpa) articulates a logic of superabundant redemption; 'meritum' here is best rendered 'merit' in the sense of a gift bestowed rather than earned desert.
  24. 24 ↩The quotation 'Dominus transtulit peccatum tuum a te, non morieris' corresponds to the word of forgiveness spoken to David through Nathan (2 Sam 12:13); resolution deferred to scripture-allusion review.
  25. 25 ↩The flesh/corruption contrast echoes Galatians 6:8 ('he who sows to the flesh will from the flesh reap corruption'), though the Latin here is structured as a direct meditation rather than a quotation.
  26. 26 ↩The question form ('quem … fructum') is rhetorical — the implied answer is 'none.' The world here stands for worldly attachment, not creation as such.
  27. 27 ↩The 'threefold tribute' is explained in the following sentences as delight, consent, and habit. Babylon here symbolizes worldly or sinful allegiance.
  28. 28 ↩The triad (delectatio, consensus, consuetudo) maps the progression of sin from initial pleasure through willing agreement to settled habit — a classic ascetical analysis.
  29. 29 ↩The triad (cor, os, opus) — heart, mouth, deed — is a traditional formula for the three ways sin is committed: interiorly, verbally, and in action.
  30. 30 ↩The 'pot' (olla) is a biblical image of judgment and affliction (cf. Ezekiel 24, Jeremiah 1:13 — 'a boiling pot, facing away from the north'). The 'north wind' (aquilo) in biblical symbolism often represents the direction of evil or calamity. The enemy's suggestion (suggestio hostis) is the devil's temptation.
  31. 31 ↩The boiling pot facing north likely alludes to Jeremiah 1:13–14 or Ezekiel 24:3–5, but the mapping is not exact; the image is adapted meditatively.
  32. 32 ↩The 'threefold cord' (funiculus triplex) echoes Ecclesiastes 4:12 ('a threefold cord is not quickly broken'), but here it is used in a negative sense — the three faculties are bound together in sinful captivity, not in strength. The same three (mind, tongue, body) appeared in s6 as the channels through which the tribute of sin was paid.

Orationes sive Meditationes — Collection for Princess Adeliza of Normandy companion

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