← Orationes sive Meditationes — Collection for Princess Adeliza of Normandy/Book 1 · Orationes sive Meditationes

Chapter 91Ansl.1.91

MEDITATIO XV. De praeteritorum beneficiorum Christi memoria, de praesentium experientia, et exspectatione futurorum.

The Threefold Path of Meditation

Anselm introduces a threefold meditation on Christ’s past, present, and future blessings, beginning with the love shown by Martha and Mary and the structure of interior affection and outward action.

The things that stir us toward love of God should never make anyone weary when hearing them read; and we read in the Gospel that two sisters loved the Lord with burning love, and although each of them loved God and neighbor, Martha was especially occupied with the service of those around her, while Mary drew from the very fountain of divine love.^✦ Now two things pertain to the love of God: the affection of the mind, and the affection of work. And this work consists in the exercise of virtues; the affection of the mind, in the sweetness of spiritual taste. The exercise of virtues is commended in a fixed manner of living, in fastings, in vigils, in work, in reading, in prayer, in silence, in poverty, and in the rest of this kind; the affection is nourished by wholesome meditation. Therefore, so that that sweetest love of Jesus may grow in your heart, you need a threefold meditation — on past things, that is, present things, and future things: the recollection of past blessings, the experience of present ones, and the consideration of what is to come. When, therefore, your mind has been purified from the turmoil of thoughts by the exercise of virtues, now turn your cleared eyes back to what lies behind, and first, with blessed Mary, having entered the chamber of books in which the Virgin's childbirth and the coming of Christ are prophesied, unroll them.^✦ There await the angel's coming, so that you may see him enter and hear him greet her, so that, filled with wonder and ecstasy together with the angel as he greets your sweetest lady Mary, you may greet her, crying out and saying: Hail, Mary, etc.^✦ Repeating this more often, contemplate and admire what this fullness of grace is, from which the whole world borrowed grace, and what it means that the Word became flesh — the Lord who fills earth and heaven enclosed within the womb of one girl, whom the Father sanctified, the Son made fruitful, and the Holy Spirit overshadowed.^✦^✦

In the Chamber of Prophecy and the Annunciation

The purified mind is led to contemplate Mary’s reception of the Incarnation, first through the prophecies and then through the Visitation, where the hidden presence of Christ fills both wombs with joy.

O sweet Lady, with what great sweetness you were drunk, with what fire of love you burned, when you perceived in your mind and in your womb the presence of so great a majesty—when from your own flesh he took flesh for himself, and fashioned the limbs in which all the fullness of divinity dwelt bodily, from your holy limbs!^✦¹² All these things for your sake, O Virgin, so that you may love the Virgin whom you resolved to imitate, and the Virgin's Son to whom you were wed.³⁴ Now, now — go up into the mountains with your sweetest Lady, and behold the embrace of the barren Virgin, and the greeting in which the servant heralded the Lord, the herald proclaimed the Judge, the Voice greeted the Word — enclosed within the aged womb, shut up in the Virgin's womb — and recognized him, and greeted him with unspeakable joy.^✦ Blessed are the wombs in which the Savior of the whole world is born, and with the darkness of sadness driven out, everlasting joy is foretold.^✦ Run, I beg you — run, and mingle yourself with such great joys; throw yourself down at the feet of both, and in the one womb embrace your Bridegroom, but in the other womb venerate his friend.^✦

From the Manger to the Flight into Egypt

The meditation follows Christ from the crib in Bethlehem through the adoration of the Magi and the flight into Egypt, inviting the soul to exult in the mystery of the child-God.

From there, follow the Mother with all devotion into Bethlehem, and turning aside into the lodging, stand by her and attend to the one giving birth; and once the child has been laid in the manger, break forth into a voice of exultation, crying out with Isaiah: 'A child is born to us, and a son is given to us,' and embrace that sweet manger.^✦^✦ Love will soften bashfulness, and affection will drive away fear, so that you may fix your lips on his most holy feet and press kisses on his knees. After this, ponder in your mind the shepherds' watch, and marvel at the host of angels, and interpose your prayers with the heavenly melody, singing forth at once with heart and mouth: 'Glory to God in the highest.'^✦ Don't pass over the gifts of the Magi in your meditation, and don't leave him unaccompanied as he flees into Egypt.^✦ Let the eye of devotion gaze on little Jesus sweetly sucking at the sweet breasts of the glorious Virgin Mother, and handling her maternal breasts in a filial way, smiling at his mother.⁵ What is more delightful to see? What is more pleasing? See him who is immense, hanging on little arms at a mother's neck, and say: I am happy, and happier still, when I see him whom kings longed to see and did not see.^✦⁶ Worthy of being seen is he who is beautiful in beauty before the sons of men.^✦⁷

The Mother’s Joy and the Robber’s Mercy

Anselm dwells on the tender human affection of the Virgin Mother and then uses the apocryphal story of the robber’s encounter with the infant Jesus as a stimulus to divine love.

Think, and think again, about the state of mind and the train of thought that possessed his sweetest Mother when she held that Lord — so great and yet so little — rejoicing and joyful in her own arms; when she shared her delight with him as he kicked and squirmed like a baby, covering him with frequent kisses; when she comforted him as he wept on her lap, consoling her child in every way she could; and when, finally, with now this tender gesture and now that, she lovingly caressed him, guided at every turn by the shifting needs of his growing years, as her own maternal devotion shaped and instructed him. You may suppose it to be true what is said — that he was seized by robbers on the road, and rescued by the kindness of a certain young man. This man was, so they say, the son of a chief of robbers, who, having seized his plunder, caught sight of the little child in its mother's lap; and in that most beautiful face there appeared such a splendor of majesty that, doubting no longer that the child was more than human, the robber was inflamed with love and embraced him. And he said: 'O most blessed of little ones, if ever another occasion of showing me mercy presents itself, then remember me, and do not forget this moment.' They say this man was the robber who was crucified at God's right hand and rebuked the other one for blaspheming, saying: 'Do you not even fear God?' and so on.^✦ But then, turning to the Lord, he beheld in him that majesty which had appeared in the child, and, mindful of his promise, said: 'Remember me when you come into your kingdom.'^✦ And so, as a stimulus to love, I don't think it's a bad idea to make use of this story — setting aside any rashness in treating it as certain.

The Hidden Years and the Finding in the Temple

The meditation turns to Christ’s boyhood obedience at Nazareth and the sorrowful search of Mary when he is found among the teachers in the Temple.

Furthermore, do you suppose nothing of sweetness will come to you if you contemplate him as a boy at Nazareth among the boys, if you look upon him obedient to his mother, if you watch him assisting his foster father at his work?^✦^✦ What if you seek him as a twelve-year-old ascending to Jerusalem with his parents, and remaining in the city for three days after they have returned, unaware — with his mother searching?^✦⁸ O what a great abundance of tears will flow when you hear the Mother chiding her Son with a gentle rebuke: Son, why have you done this to us?^✦⁹

The Baptism and the Wilderness

At the Jordan, the soul receives the Bridegroom with the gifts of the Trinity and then follows him into the solitude of the desert, where he conquers the enemy through fasting and obedience.

But if it delights you to follow the Bridegroom—the virgin—wherever he has gone, and to search into the deeper and more hidden things of him, so that in the river Jordan you may hear the Father in the voice, the Son in the flesh, and see the Holy Spirit in the dove.^✦ There, invited to the spiritual wedding, you receive the Bridegroom: the gift from the Father, purification from the Son, the pledge of love from the Holy Spirit.^✦ From there, most beloved Jesus has dedicated to you the secrets of solitude, and has sanctified for you the fasting to be endured, teaching you the struggle against the cunning enemy. These things were done there, done on your behalf—consider carefully in what way they were done. Love him from whom these things were done, and imitate the things that were done.

The Woman Caught in Adultery

Anselm meditates on Christ’s merciful judgment of the adulterous woman, highlighting his gentle acquittal and the call to sin no more.

Bring to mind that woman caught in adultery, and recall what Jesus did and what he said when they asked him for a verdict.^✦ He cast his eyes to the ground so that by not looking at the accused woman too intently, he might not overwhelm her. By writing on the ground, he showed that they were earthly, not heavenly. 'Let the one among you who is without sin,' he said, 'be the first to cast a stone at her.'^✦¹⁰ O, the wonderful and inextinguishable kindness of Christ! Notice how justly he could have condemned her — and then notice how mercifully and carefully he set her free. After he had worn down all her accusers by his judgment and driven them from the temple, imagine how gently he raised his eyes toward her, and with what a sweet and tender voice he pronounced her acquittal. Consider that he sighed — perhaps he even wept — when he said, 'No one has condemned you, woman,' and so on.^✦¹¹ Fortunate — if I may put it this way — is this adulterous woman, acquitted of her past and made secure for her future. Good Jesus — you speak, and I won't condemn you. Who then will condemn you?^✦ It is God who justifies — so who is there that would condemn?^✦ Let your voice be heard from now on: Go, and sin no more.^✦

At the Feet of the Penitent and the Pharisee

The soul is urged to approach Christ’s feet with the sinful woman, weeping, kissing, and anointing them, and to wrestle with God in prayer until the gift of consolation is granted.

Now, right now, go into the Pharisee's house, notice your Lord reclining there, and approach his feet alongside that most blessed sinful woman: wash them with your tears, wipe them with your hair, caress them with your kisses, and anoint them with ointments.^✦ Haven't you already been drenched with the fragrance of that sacred ointment?^✦ If he still refuses you his feet, press on, pray, and lift your eyes heavy with tears, and with your sighs and unspeakable groans wrest from him what you seek. Wrestle with him as Jacob did, so that he himself may take joy in being overcome.^✦ It may seem at some point that he turns his eyes away, that he closes his ears, that he hides the feet you longed for. Nevertheless, you press on — opportunely, even importunately — and cry out: How long shall I cry, and you will not hear?^✦^✦ Give me back the joy of your salvation, good Jesus, because my heart has said to you: I have sought your face; your face I will seek.^✦^✦ Surely he will not deny his feet to a virgin, when he offered them to be kissed by a sinful woman.^✦

The Paralytic Forgiven and Healed

The healing of the paralytic reveals the sovereign power of Christ to forgive sins before any confession, giving the soul both bodily and spiritual health.

But don't pass by that house either, where the paralytic is let down through the tiles before his feet, where mercy and power met face to face.^✦ Son, he says, your sins are forgiven you.^✦ O wonderful clemency! O mercy beyond all telling! Happy man — he received the forgiveness of his sins: forgiveness he had not asked for, which no confession had preceded, which no act of satisfaction had earned, which no contrition had demanded. He was seeking health of body, not of soul — and he received health of both body and soul. Truly, Lord, life is in your will — if you have determined to save us, no one can stand in the way. But if you have determined otherwise, there is no one who would dare to say, Why do you do this?^✦

The Danger of Presumption and Despair

Anselm warns that the same mercy that justifies the paralytic can be presumed upon or doubted, and he exhorts the reader to lift pure hands in prayer.

Pharisee, why do you grumble?^✦ Is your eye evil because he himself is good?^✦ Surely he has mercy on whom he wills — let us weep and pray, so that he wills to do the same for us.^✦ Let our prayer be enriched by good works as well; let devotion grow; let love be stirred up. Let pure hands be lifted in prayer — hands that the blood of impurity has not stained, that no unlawful touch has defiled, that greed has not provoked to anger. And let the heart be lifted without anger or quarreling — the heart that tranquility has calmed and peace has settled, that the purity of a clean conscience has washed clean.^✦ But the paralytic is not recorded to have done any of these things beforehand — and yet he is recorded to have merited the remission of all his sins.^✦ This, then, is the ineffable power of his mercy: to presume to claim it for oneself is as blasphemous as to detract from it — the height of folly either way. He can say this same thing effectively to anyone he wills — the very words he spoke to the paralytic: 'Your sins are forgiven you.'^✦

The Conditions of Forgiveness

Anselm clarifies that while Christ’s mercy is abundant, it is never granted without some effort, contrition, confession, or prayer on the part of the sinner.

But anyone who expects to hear this without any effort of their own—without contrition, without confession, without even prayer—their sins are never forgiven.^✦¹²

The Sacred Friendship of Bethany

The meditation moves to Bethany, where Jesus’s special love for Martha, Mary, and Lazarus is shown through his tears and the intimate meal where Mary anoints him.

But you must leave here and go on to Bethany, where the most sacred bonds of friendship are consecrated by the Lord's authority. For Jesus loved Martha, Mary, and Lazarus.^✦ Because of that special privilege of friendship, by which they clung to him with a more intimate affection, there is no one who doubts what was said.¹³ The witnesses are those sweet tears with which he wept alongside those who were weeping — tears which the whole crowd understood as a sign of love.^✦¹⁴ 'See,' he said, 'how he loved him.'^✦ And look — they made a dinner for him there, and Martha served; Lazarus, however, was one of those reclining at table.^✦ Mary took an alabaster jar of ointment, etc.^✦¹⁵ Rejoice, I pray you, to be present at this feast.¹⁶

The Alabaster Flask and the Murmuring World

Mary’s total self-offering in the anointing is set against the murmuring of Judas and the Pharisee, and Christ defends the woman’s act as a good work done for his burial.

Distinguish the duties of each one individually. Martha served, Lazarus reclined at table, Mary anointed. This is your highest act: break open the alabaster flask of your heart, and whatever devotion you have, whatever love, whatever longing, whatever tender affection — pour it all out over the head of your Bridegroom, worshipping God in the man, and the man in God.^✦^✦ If the traitor growls, if he murmurs, if he envies — if he calls devotion destruction — don't let it trouble you.^✦ 'Why this waste?' he says.^✦ This ointment could have been sold for a large sum, etc.^✦ The Pharisee murmurs, envying the penitent; Judas murmurs, envying the pouring out of the ointment.^✦ But the Judge does not accept the accusation; he acquits the accused woman.^✦

Martha’s Service and Mary’s Contemplation

Anselm distinguishes the duties of Martha and Mary, exhorting the reader to labor in charity while clinging to the sweetness of contemplation at Christ’s feet.

"Leave her," he says, "for this is a good work," and so on.^✦ Let Martha labor, let her serve, let her prepare lodging for the stranger, food for the hungry, drink for the thirsty, clothing for the one who is cold.^✦ I alone belong to Mary, and she to me. She offers everything she has; whatever she desires, let her expect it from me. What do I mean? Then do you counsel Mary — leaving behind the feet she so tenderly kisses, turning her eyes from that most beautiful face she gazes upon, shutting her ears from his sweet speech by which she is refreshed?

The Entry into Jerusalem and the Upper Room

The soul follows Christ in triumph into Jerusalem and then into the upper room, where it is urged to overcome shyness and receive the crumbs of the saving supper, culminating in the washing of the disciples’ feet.

But let's get up now and leave here. Where? you say. So that you may accompany the Lord of heaven and earth as he sits upon a donkey, astonished at such great things being done for you, and join the praises of the little ones to your own, crying out and saying: Hosanna to the son of David, etc.¹⁷¹⁸ Now, go up with him into the large upper room, already prepared, and rejoice in the delights of the saving supper.^✦ Let love conquer your shyness; let devotion drive out your fear, so that from the crumbs of that one's table it may at least offer alms to the one who begs.^✦ Or stand at a distance, and like a poor man keep your eyes on the rich one, so that you may receive something — stretch out your hand, and with tears show your hunger.^✦ But when, rising from supper, he has girded himself with a linen cloth and poured water into a basin, consider: what majesty — what power — washes and wipes the feet of men; what goodness touches with sacred hands the footprints of the betrayer.^✦ Watch, and wait, and last of all offer him your feet to be washed — because whoever he himself has not washed will have no part with him.^✦ Why are you in such a hurry to leave now? Hold back a little while. Do you see who that is, I ask you — the one who has reclined on his chest and leans his head against his heart?^✦

The Beloved Disciple and the Virgin’s Place

Anselm contemplates the unique grace of John, who reclined on Christ’s breast, and then invites the virgin soul to seek nourishment from Christ’s humanity while John drinks from his divinity.

Happy is that one — whoever he is. Oh, surely — look, now I see! John is his name. Oh John, what sweetness, what grace and gentleness, what light and devotion were you drawing from that fount! There, surely, all the treasures of wisdom and knowledge are hidden.^✦ There is the fount of mercy, there the dwelling of piety, there the honeycomb of eternal sweetness. Whence did all this come to you, O John? Surely you are not more exalted than Peter, holier than Andrew, or certainly more favored than all the apostles? This is the special privilege of virginity: because you are a virgin, you are chosen by the Lord and more beloved than the rest. Rejoice now, virgin, draw near, and don't delay in claiming some share of this sweetness: if you cannot have greater things, leave John's breast to the one who, in that most holy prayer, commends his disciples to the Father — where Christ is drunk with the wine of joy in contemplation of the divine nature — while you run to the breasts of his humanity and press out the milk by which you are nourished.¹⁹ Meanwhile, when he commends the disciples to the Father with that most holy prayer and says, 'Father, keep them in your name,' bow your head so that you may deserve to hear: 'I want that where I am, they also may be with me.'²⁰

Gethsemane and the Bloody Sweat

The meditation follows Christ to the Mount of Olives, where he begins to tremble and grow weary, falling on his face in prayer and sweating drops of blood.

It's good for you to be here, but you must go out. He himself will go ahead to the Mount of Olives — follow him.^✦ And although he withdrew to a secluded place, taking with him Peter and the two sons of Zebedee, watch from a distance how he transferred our human condition into himself.^✦²¹ See how the one to whom all things belong began to tremble and to grow weary.^✦²² "My soul is sorrowful," he says, "even to death."^✦²³ Why this, my God? You suffer alongside me, showing yourself as a human being, so that you seem in some way not to know that you are God.²⁴²⁵ Fallen on your face, you pray, and your sweat becomes like drops of blood.^✦²⁶

The Kiss and the Arrest

Anselm urges the soul to run to Christ even as the traitor’s kiss is given, and to watch with him in the hour of testing rather than sleeping.

Why are you standing still? Run to him, and lick up those sweetest drops, and lick the dust of his feet.^✦ Don't sleep with Peter, lest you deserve to hear: 'You really can't keep watch with me for one hour?'^✦²⁷

The Seizure and the Sword

The Lord is bound and seized, and Peter cuts off the servant’s ear, yet Christ heals the wound, showing that even violent resistance cannot thwart his saving will.

But look — now the crowd of the wicked follows close behind the traitor who goes ahead, and with Judas offering the kiss, they lay hands on Jesus, seize their Lord bound, and tie those sweet hands with chains.^✦ Who could bear it? I know — your heart is seized now with devotion, and zeal sets all your inward parts on fire.²⁸ Let him suffer, I beg you — he who suffers for you. Why do you reach for a sword?^✦ Why are you angry? Why are you indignant? Even if you cut off an arm with a sword, as Peter did — or anyone's — even if you maim a foot, he himself will restore all things.^✦²⁹

The Trial and the Scourging

The soul follows Christ to the high priest’s courtyard, witnesses Peter’s denial and repentance, and then sees him silent before Pilate, scourged, crowned with thorns, and presented as the Man.

Even if you have killed someone, he will raise them up without a doubt. Follow him instead, all the way to the courtyard of the high priest, and wash with your tears that most beautiful face which they smear with spit. Look with what tender eyes, how mercifully, how powerfully he looked back at Peter denying him for the third time — when Peter, having turned and come to himself, wept bitterly.^✦ O good Jesus, would that your sweet eye might look upon me — I who denied you so many times at the voice of a bold maidservant, that is, at the voice of my flesh, by my worst deeds and affections.^✦ But now, morning having come, he is handed over to Pilate. There he is accused, and he is silent, because like a sheep led to slaughter he has been brought.^✦ See, pay attention to how he stands before the governor — head bowed, eyes downcast, expression calm, words few — ready for insults, prepared for blows. I know you won't be able to bear it any longer — not his sweetest back being worn away by scourges, not his face being struck by slaps, not that tender head being crowned with thorns, not the right hand that rules heaven and earth being dishonored by a reed — you won't be able to look upon these things with your own eyes. Look — he is led out, he is scourged, carrying a thorny crown and a purple garment, and Pilate says: Behold the man.^✦

Behold the Man, More Than Man

Anselm marvels that the one who suffers is truly man, yet more than man, because he does not rage against his torturers as mere human nature would.

He is truly a man — who would doubt it? The wounds from the rods are proof, the bruises from the blows, the filth of the spit. Now recognize, Zabulon — he is a man. Yes, he is truly a man — that's what you say. But what do you mean by 'that one'? you ask. But what is it that amid so many insults he does not grow angry as a man does, is not shaken as a man is, does not rage against his torturers as a man would? Therefore he is more than a man. But who truly knows him?

The Road to the Cross

The meditation moves from the belated recognition of Christ’s identity to the condemnation and the carrying of the cross, ending with the soul’s astonished gaze at the crucified Lord.

Surely he is known as a man, enduring the judgments of the impious on earth; but God will be known when he brings forth his judgments. You noticed too late. O Satan. What did you think to accomplish through a woman, that he might be released?^✦ You spoke too late. The judge sits before the tribunal; the sentence has been pronounced. Now, carrying his own cross, he is led to death.^✦ O what a sight!

The Crucified Mediator

Anselm contemplates the crucified Christ as the mediator between God and humanity, suspended between heaven and earth, while creation trembles and the sun is darkened.

Do you see? His authority rests on his own shoulder. This is the scepter of justice, the scepter of his kingdom. He's given wine mixed with gall, stripped of his garments, and divided among the soldiers. His tunic isn't torn, but passes by lot to one of them. His tender hands and feet are pierced with nails, and stretched out, he's hung on a cross between thieves. The mediator between God and humanity, suspended midway between heaven and earth, joins the lowest things to what is above, and unites what is earthly with what is heavenly. Heaven is stunned, and the earth takes pity.

Father, Forgive Them

The soul considers the profound tranquility of Christ’s heart on the cross, his prayer for his executioners, and its own unworthiness, then begs his intercession.

What about you? It's no wonder you're darkened when the sun is darkened, that you tremble when the earth trembles, that your heart is torn apart when the rocks are split open, that you cry out along with the women weeping at the foot of the cross.^✦ From all of this, consider that sweetest heart — what deep tranquility devotion preserved in it. He pays no attention to the wrong done to him, he doesn't dwell on the punishment, he takes no notice of the insults. But rather he has compassion on the very ones by whom he suffers; he heals those by whom he is wounded; he secures life for those by whom he is put to death. With what sweetness of mind, with what devotion of spirit, with what fullness of love he cries out: Father, forgive them!^✦ Here I am, Lord — a worshiper of your majesty, not the killer of your body; a reverer of your death, not a mocker of your suffering; a contemplator of your mercy, not a despiser of your weakness. Therefore, let your sweet humanity intercede for me; let your ineffable devotion commend me to your Father.

The Pierced Side and the Entrustment

The Virgin and the virgin disciple stand near the cross, receiving the entrustment of Mary to John, while a soldier pierces Christ’s side and blood and water flow out.

Say then, sweet Lord: Father, forgive him. But you, O virgin, who have greater confidence before the Virgin's Son than the women standing far off — go to the cross with the Virgin Mother and the virgin disciple, and gaze up close at his face, drained of color.^✦ What then? Will you, most loving one, see your Lady's tears without shedding any of your own? Will you stand there with dry eyes while a sword of grief pierces her soul?^✦ Will you hear him say to his mother without sobbing — 'Woman, behold your son' — and to John, 'Behold your mother'?^✦ (John 19:26–27.) Likewise, when he was entrusting his mother to the disciple and promising paradise to the thief, one of the soldiers pierced his side with a lance.^✦^✦^✦

Honeycomb, Wine, and the Wounded Side

Anselm invites the soul to eat the honeycomb of Christ’s body, drink the wine of his blood, and hide as a dove in the cavern of his wounded side.

Hurry, don't delay — eat your honeycomb with your honey.^✦^✦ Drink your wine with your milk. Blood is turned for you into wine, so that you may be made drunk.^✦^✦ Into milk the water is changed, so that you may be nourished.^✦ For you, rivers have been made in the rock, wounds in his limbs, and in the wall of his body, a cavern.^✦^✦^✦^✦ In these, like a dove hiding and kissing each wound, let your lips become, from his blood, like a scarlet band, and your speech sweet.^✦^✦

The Deposition and the Burial

The body of Christ is taken down from the cross, embraced by Joseph of Arimathea, anointed, wrapped in a shroud, and laid in the tomb with tender care.

But wait still, until that noble commander comes and, with the nails drawn out, loosens the hands and feet. See how he embraces the body with those most blessed arms and presses it to his own breast. Then that most holy man could say: A bundle of myrrh is my beloved, etc.^✦ Follow, then, that most precious treasure of heaven and earth — carry his feet, or support his hands and arms, or at the very least carefully gather the drops of his most precious blood as they flow down little by little, and lick the dust of his feet. Notice, moreover, how sweetly, how carefully the most blessed Nicodemus handles his most holy limbs with his fingers, cherishes them with ointments, and — together with Saint Joseph — wraps the body in a shroud and places it in the tomb.^✦

The Tomb and the Voice of the Risen Lord

The soul visits the tomb with the women, sees the angels and the risen Christ, and hears him say “Mary,” which breaks open the floodgates of tears and love.

Don't abandon Mary Magdalene's company; but once you've prepared spices with her, remember to visit the Lord's tomb.^✦ O, just as she saw with her eyes, may you in spirit be granted to discern now the angel sitting upon the stone rolled away from the entrance of the tomb; now within the tomb, one at the head and one at the feet, proclaiming the glory of the resurrection; now Christ himself refreshing Mary, weeping and sorrowful, with so gentle a glance, with so tender a voice saying: Mary.^✦^✦³⁰ At this voice every floodgate of the head is broken open; tears are drawn from the very marrow, and sobs and sighs are pulled from the deepest inward parts.³¹ Mary.^✦ O blessed one, what was in your mind, what in your spirit, when at this voice you prostrated yourself and returned the greeting of the one who greeted you, crying out: Rabboni?^✦ With what affection, I ask, with what desire, with what burning of the mind did you cry out: Rabboni?^✦ Now tears prevent me from saying more, since emotion shuts out the voice, and excessive love absorbs every sense of the soul and body alike.³² But, O sweet Jesus, why do you keep one who loves you away from your sacred and most longed-for feet?^✦

Do Not Touch Me

Mary Magdalene longs to touch Christ’s wounds, but he tells her not to hold him, for he has not yet ascended, and sends her to announce the resurrection to his brothers.

"Don't touch me," you say.^✦ "Why, Lord?" Why can't I touch those longed-for footprints of yours, pierced through with nails for me, soaked in blood — why can't I touch them, or kiss them? Am I more hostile than before, just because He is more glorious? Look — I won't let you go, I won't leave you; I won't hold back my tears. My breast will be torn apart with sobs and sighs unless I touch you. And He says: "Do not be afraid."^✦ This good will not be taken from you, even if it is delayed. But go, and tell my brothers that I have risen.^✦ She ran quickly, quickly — eager to return.^✦

From Memory to Present Grace

The women cling to the feet of the risen Jesus, and Anselm exhorts the soul to pass from remembering past blessings to experiencing present grace, so that it may understand how much God is to be loved.

She returns; but when Jesus himself meets other women with a gentle greeting, he lifts them up when they're cast down and comforts them in their sorrow.^✦^✦ Pay attention: what was delayed before has now been granted. For they came and took hold of his feet. Stay here, virgin, as long as you can.^✦ Don't let your sleep interrupt these delights, and don't let any outside disturbance get in the way. But because in this wretched life nothing is firm, nothing is eternal, and a person never remains in the same condition for long, it's necessary that our soul, while we live, be nourished by a certain variety. So let's move from remembering past blessings to experiencing present ones, so that from these too we may understand how much God is to be loved by us. Let us understand.

Read the original Latin

Quae ad dilectionem Dei excitant, nullum ut audiat taedere debet; legitur autem in Evangelio quod duae sorores vehementi amore dilexerunt Dominum, et licet utraque Deum proximumque dilexerit, specialiter tamen circa obsequium proximorum occupabatur Martha, ex divino vero fonte dilectionis hauriebat Maria. Ad Dei vero dilectionem duo pertinent: affectus mentis, et affectus operis. Et hoc opus, in virtutum exercitatione; affectus vero mentis, in spiritualis gustus dulcedine. Exercitatio virtutum in certo vivendi modo, in jejuniis, in vigiliis, in opere, in lectione, in oratione, in silentio, in paupertate, et caeteris hujusmodi commendatur; affectus salutari meditatione nutritur. Itaque ut ille dulcissimus amor Jesu in tuo crescat affectu, triplici meditatione opus habes, de praeteritis scilicet, praesentibus et futuris, id est de praeteritorum recordatione, de experientia praesentium, de consideratione futurorum. Cum ergo mens tua fuerit absque cogitationum tumultu, virtutum exercitatione purgata, jam oculos defaecatos ad posteriora retorque, ac primum cum beata Maria ingressa cubiculum libros, quibus Virginis partus et Christi prophetatur adventus, evolve. Ibi adventum angeli praestolare, ut videas intrantem, audias salutantem, ut sic repleta stupore et exstasi dulcissimam Mariam dominam tuam cum angelo salutante salutes, clamans et dicens: Ave, Maria, etc. Hoc crebrius repetens quae sit haec gratiae plenitudo de qua totus mundus mutuavit gratiam, quodnam Verbum caro factum est contemplare et admirare Dominum, qui terram implet et coelum, intra unius puellae viscera claudi, quam Pater sanctificavit, Filius fecundavit, Spiritus sanctus obumbravit.

O dulcis domina, quanta inebriebaris dulcedine, quo amoris igne succendebaris, cum sentires in mente et in ventre tantae majestatis praesentiam, cum de tua carne sibi carnem assumeret, et membra in quibus corporaliter omnis plenitudo divinitatis inhabitaret, de tuis sanctis membris aptaret! Haec omnia propter te, o virgo, ut Virginem, quam imitari proposuisti, diligas, et Virginis Filium, cui nupsisti.

Jam nunc cum dulcissima Domina tua in montana conscende, sterilis et Virginis intuere complexum, et salutationis officium, in quo servulus Dominum, praeco Judicem, vox Verbum, intus anilia viscera conclusus in Virginis utero clausum et agnovit, et indicibili gaudio salutavit. Beati ventres, in quibus totius mundi Salvator exoritur, pulsisque tristitiae tenebris sempiterna laetitia prophetatur. Accurre, quaeso, accurre, tantis gaudiis admiscere, prosternere ad pedes utriusque, et in unius ventre sponsum tuum amplectere, amicum vero ejus in alterius utero venerare. Hinc Matrem cum omni devotione in Bethlehem prosequere, et in hospitium divertens cum illa assiste, et obsequere parienti; locatoque in praesepio parvulo, erumpe in vocem exsultationis, clamans cum Isaia: Parvulus natus est nobis, et filius datus est nobis, et amplectere illud dulce praesepium. Mitiget verecundiam amor, timorem depellat affectus, ut sanctissimis pedibus figas labia, et oscula genibus. Exinde pastorum excubias mente pertracta, angelorum exercitum admirare, coelesti melodiae tuas interpone preces, simul corde et ore decantans: Gloria in excelsis Deo.

Noli in tua meditatione Magorum munera praeterire, nec fugientem in Aegyptum relinquere incomitatum. Inspiciat oculus devotionis parvulum Jesum dulces mammillas gloriosae Virginis matris dulciter sugentem, et mammas maternas filiali more tractantem, matri arridentem. Quid visu jucundius? Quid delectabilius? Cerne illum, qui immensus est, parvulis brachiis ad materna colla pendentem, et dicas: Felix sum, feliciorque, dum illum video quem reges optaverunt videre, et non viderunt. Dignus est visu qui speciosus est forma prae filiis hominum.

Cogita, et recogita quo animo et qua cogitatione tenebatur illa dulcissima Mater ejus, cum illum Dominun tantum ac tantillum in brachiis suis exsultans ac laeta teneret, cum ei ut infantulo gestienti osculis frequentibus congauderet, cum eum lacrymantem super genua sua, quibus potuit modulis, consolaretur, cum denique aliis atque aliis studiis, ad quae ipsa materna pietas informabat eum, pro qualitatum vicissitudinibus, sedula blandiretur. Opinare verum esse quod dicitur eum a latronibus deprehensum in via, et adolescentuli cujusdam beneficio ereptum. Erat is, ut dicunt, principis latronum filius, qui praeda potitus cum parvulum in matris gremio conspexisset, tanta in ejus speciosissimo vultu splendoris majestas apparuit ut eum supra hominem esse non ambigens, incalescens amore amplexatus sit eum et, o, inquit, beatissime parvulorum, si aliud se tempus obtulerit mihi miserendi, tunc memento mei, et hujus temporis noli oblivisci. Ferunt hunc fuisse latronem, qui ad dexteram Dei crucifixus alterum blasphemantem corripuit dicens: Neque tu times Deum, etc. , conversus vero ad Dominum, eum in illa quae in parvulo apparuit intuens majestate pacti sui non immemor, Memento, inquit, mei, dum veneris in regnum tuum. Itaque ad incentivum amoris hac non inutile arbitror uti opinione, remota omni affirmandi temeritate.

Praeterea nihilne suavitatis aestimes tibi accessurum, si eum apud Nazareth puerum apud pueros contempleris, si obsequentem matri, si operanti nutritio assistentem intuearis? Quid, si duodennem cum parentibus Jerosolymam ascendentem, et illis redeuntibus et nescientibus in urbe manentem per triduum cum matre quaesieris? O quanta copia fluent lacrymae, cum audieris Matrem dulci quadam increpatione Filium verberantem: Fili, quid fecisti nobis sic?

Si autem sequi Sponsum virginem quocunque ierit delectet altiora ejus et secretiora scrutare, ut in Jordanis flumine audias in voce Patrem, in carne Filium, in columba videas Spiritum sanctum. Ibi ad spirituales nuptias invitata Sponsum suscipis datum a Patre, purgationem a Filio, pignus amoris a Spiritu sancto. Exinde dilectissimus Jesus solitudinis tibi secreta dicavit, et sanctificavit tibi jejunium subeundum, docens cum callido hoste conflictum. Haec ibi facta, pro te facta, et quonam modo facta sunt diligenter attendas. Dilige eum a quo facta sunt et imitare quae facta sunt.

Occurrat jam nunc memoriae mulier illa in adulterio deprehensa, et Jesus rogatus ad sententiam quid egerit, quidve dixerit, recordare. In terram oculos jecit, ne forte accusatam respiciens nimis confunderet. Cum enim scribens in terra, terrenos eos non coelestes prodidisset, qui sine peccato est vestrum, inquit, primus in illam lapidem mittat. O mira et inexstinguibilis Christi benignitas! Quam condemnare juste potuit, adverte quam pie et quam caute liberavit. Cum enim omnes sententia trivisset et expulisset e templo, imaginare quam pios oculos in illam levaverit, quam dulci et suavi voce sententiam absolutionis ejus protulerit? Puta quod suspiravit, quod lacrymatus fuerit, cum diceret: Nemo te condemnavit mulier, etc. Felix, ut ita dicam, haec adultera mulier, quae de praeteritis absolvitur, secura efficitur de futuris.

Jesu bone, te dicente, nec ego te condemnabo, quis condemnabit? Deus est qui justificat, quis est qui condemnet? Audiatur de caetero vox tua, Vade, et jam amplius noli peccare.

Jam nunc ingredere domum Pharisaei, recumbentem ibi Dominum tuum attende, accede cum beatissima peccatrice ad pedes ejus, lava lacrymis, terge capillis, demulce osculis, fove unguentis. Nonne jam sacro liquoris illius odore perfunderis? Si tibi adhuc suos negat pedes, insta, ora, et gravidos lacrymis oculos attolle, tuisque suspiriis, inenarrabilibusque gemitibus extorque quod petis. Luctare cum eo, sicut Jacob, ut ipse se gaudeat superari. Videbitur tibi aliquando quod avertat oculos, quod aures claudat, quod desideratos pedes abscondat. Tu nihilominus insta opportune, importune, clama: Usquequo clamabo, et non exaudies? Redde mihi, Jesu bone, laetitiam salutaris tui; quia tibi dixit cor meum, quaesivi faciem tuam, faciem tuam requiram. Certe non negabit pedes suos virgini, quos osculandos praebuit peccatrici.

Sed et domum illam non praeteribis, ubi per tegulas paralyticus ante pedes ejus submittitur, ubi pietas et potestas obviaverunt sibi. Fili, inquit, remittuntur tibi peccata tua. O mira clementia! o indicibilis misericordia! Accepit felix remissionem peccatorum suorum quam non petebat, quam non praecesserat confessio, nec meruerat satisfactio, non exigebat contritio. Corporis salutem petebat, non animae, et salutem corporis et animae recepit. Vere, Domine, vita in voluntate tua, si decreveris salvare nos, neme poterit prohibere. Si aliud decreveris, non est qui audeat dicere: Cur ita facis?

Pharisaee, quid murmuras? An oculus tuus nequam est, quia ipse bonus est? Certe miseretur cui voluerit; ploremus et oremus ut velit. Bonis etiam operibus pinguescat oratio, augeatur devotio, excitetur dilectio. Leventur purae manus in oratione, quas non sanguis immunditiae maculavit, tactus illicitus non foedavit, avaritia non exasperavit, levetur et cor sine ira et disceptatione, quod tranquillitas sedavit, et pax composuit puritas conscientiae lavit. Sed nihil horum paralyticus iste legitur praemisisse, qui tamen legitur remissionem omnium peccatorum meruisse. Haec est autem ineffabilis misericordiae ejus virtus, cui sicut blasphemum est derogare, ita et hoc sibi praesumere, stultissimum. Potest cuicunque vult hoc ipsum efficaciter dicere quod dixit paralytico: Dimittuntur tibi peccata tua.

Sed quicunque sine suo labore, vel contritione, vel confessione, vel etiam oratione, sibi hoc dicendum exspectat, nunquam ei remittuntur peccata.

Sed exeundum est hinc, et ad Bethaniam veniendum, ubi sacratissima foedera amicitiae auctoritate Domini consecrantur. Diligebat enim Jesus Martham, Mariam et Lazarum. Quod ob speciale amicitiae privilegium, quo illi familiariori adhaerebant affectu dictum nemo est qui ambigat. Testes sunt lacrymae illae dulces, quibus collacrymatus est lacrymantibus quas totus populus interpretabatur amoris indicium. Videte, inquiens, quomodo amabat eum. Et ecce faciunt ei coenam ibi, et Martha ministrabat; Lazarus autem unus erat ex discumbentibus. Maria sumpsit alabastrum unguenti, etc. Gaude, quaeso, huic interesse convivio.

Singulorum distingue officia. Martha ministrabat, discumbebat Lazarus, ungit Maria. Hoc ultimum tuum est; frange ibi alabastrum cordis, et quidquid habes devotionis, quidquid amoris, quidquid desiderii, quidquid affectionis, totum effunde super caput Sponsi tui, adorans in homine Deum, et hominem in Deo. Si fremit, si murmurat, si invidet proditor, si perditionem vocat devotionem, non sit tibi curae. Ut quid, ait, perditio haec? poterat hoc unguentum venundari multo, etc. Pharisaeus murmurat invidens poenitenti, murmurat Judas invidens effusioni unguenti. Sed Judex accusationem non recipit, accusatam absolvit.

Sinite, inquit, illam; bonum enim opus, etc. Laboret Martha, ministret, paret hospitium peregrino, esurienti cibum, sitienti potum, vestem algenti. Ego solus Mariae et illa mihi. Totum praestat quod habet; a me quidquid optat, exspectet. Quid enim? Tunc Mariae consulis, relinquendo pedes quos dulciter osculatur, avertendo oculos ab illa speciosissima facie quam contemplatur, amovendo auditum ab ejus suavi sermone quo reficitur?

Sed jam surgentes eamus hinc. Quo? inquis. Certe ut insidentem asello coeli terraeque Dominum comiteris, tanta que fieri pro te obstupescens, parvorum laudibus tuas inseras, clamans et dicens: Hosanna filio David, etc.

Jam nunc ascende cum eo in coenaculum grande, stratum, et salutaris coenae interesse deliciis gratulare. Vincat verecundiam amor, timorem excludat affectus, ut saltem de micis mensae illius eleemosynam praebeat mendicanti. Vel a longe sta, et quasi pauper attendens in divitem, ut aliquid accipias extende manum, famem lacrymis prode. Cum autem surgens a coena linteo se praecinxerit, miseritque aquam in pelvim, cogita quae majestas, quae potestas hominum pedes abluit et extergit, quae benignitas proditoris vestigia sacris manibus tangit. Specta, et exspecta, et ultimo omnium tuos ei praebe pedes abluendos, quia quem ipse non laverit, non habebit partem cum eo. Quid modo festinas exire? Sustine paululum. Videsne quisnam ille est, rogo te, qui super pectus ejus recubuit, et in sinum ejus caput reclinat?

Felix, quicunque est ille. O certe ecce jam video! Joannes est nomen ejus. O Joannes, quid tibi dulcedinis, quid gratiae et suavitatis, quid luminis et devotionis hauriebas ab illo fonte? Ibi certe omnes thesauri sapientiae et scientiae absconditi sunt. Ibi fons misericordiae, ibi domicilium pietatis, ibi favus aeternae suavitatis. Unde tibi, o Joannes, omnia ista? Nunquid tu sublimior Petro, Andrea sanctior, aut certe omnibus apostolis gratiosior?

Speciale hoc virginitatis privilegium, quia virgo es, electus a Domino, atque inter caeteros magis dilectus. Jam nunc exsulta, virgo, accede propius, et aliquam hujus dulcedinis portionem vindicare non differas, si potiora non potes, dimitte Joanni pectus, ubi se cum vino laetitiae in divinitatis cogitatione inebriat; tu currens ad humanitatis ubera lac exprime, quo nutriaris. Inter haec, cum sanctissima illa oratione discipulos commendans Patri dixerit: Pater, serva eos in nomine tuo, inclina caput tuum, ut merearis audire: Volo ut ubi ego sum, et illi sint mecum.

Bonum est tibi hic esse, sed exeundum est. Praecedet ipse ad montem Oliveti, tu eum sequere. Et licet assumpto Petro et duobus filiis Zebedaei ad secreta secesserit, vel a longe intuere quomodo in se nostram transtulerit necessitatem. Vide quomodo ille cujus sunt omnia, pavere coepit et taedere. Tristis est, inquiens, anima mea, etc. Unde hoc, Deus meus? Ita compateris mihi exhibens hominem, ut quodammodo videaris nescire quod Deus es. Prostratus in faciem oras, et factus est sudor, etc.

Quid stas accurre, et suavissimas illas guttas lambe, et pulverem pedum illius linge. Noli dormire cum Petro, ne merearis audire: Sic non potestis una hora vigilare mecum?

Sed ecce jam proditorem praeeuntem impiorum turba prosequitur, et osculum praebente Juda manus injiciunt in Jesum, Dominum suum tenent ligatum, et illas dulces manus vinculis stringunt. Quis ferat? Scio, occupat nunc cor tuum pietas, omnia viscera tua zelus inflammat. Sine, rogo, patiatur, qui pro te patitur. Quid optas gladium? quid irasceris? quid indignaris? Si instar Petri cujuslibet autem abscideris, si ferro brachium tuleris, si pedem truncaveris, ipse restituet omnia.

Qui etiam si quem occideris, absque dubio suscitabit. Sequere potius eum usque ad atrium principis sacerdotum, et speciosissimam faciem ejus quam sputis illinunt, tu lacrymis lava. Intuere quam piis oculis, quam misericorditer, quam efficaciter tertio negantem respexerit Petrum, quando ille conversus et in se reversus flevit amare. Utinam, bone Jesu, tuus me dulcis oculus respiciat, qui te toties ad vocem ancillae procacis, carnis scilicet meae, pessimis operibus affectibusque negavi. Sed jam, mane facto, traditur Pilato, ibi accusatur, et tacet, quoniam tanquam ovis ad occisionem ductus est. Vide, attende quomodo stat ante praesidem inclinato capite, demissis oculis, vultu placido, sermone raro, paratus ad opprobria, promptus ad verbera. Scio, non poteris ulterius sustinere, nec dulcissimum dorsum ejus flagellis atteri, nec faciem alapis caedi, nec tenerum illud caput spinis coronari, nec dexteram, quae coelum regit et terram, arundine dehonestari, tuis oculis aspicere poteris. Ecce educitur, flagellatur portans spineam coronam et purpureum vestimentum, et Pilatus dicit: Ecce homo.

Vere homo est, quis dubitet? Testes sunt plagae virgarum, livor vulnerum, foeditas sputorum. Jam nunc cognosce, Zabule, homo est. Vere homo est iste, inquis. Sed quid est iste, inquis. Sed quid est, quod in tot injuriis non irascitur ut homo, non movetur ut homo, non suis indignatur tortoribus ut homo? Ergo plus est quam homo. Sed quis cognoscit illum?

Cognoscitur certe homo impiorum terrae judicia sustinens, sed cognoscetur Deus judicia faciens. Sero animadvertisti. Zabule. Quid tibi per mulierem agere visum est, ut dimittatur? Tarde locutus es. Sedet pro tribunali judex, prolata est sententia. Jam propriam portans crucem ducitur ad mortem. O spectaculum!

Videsne? Ecce principatus ejus super humerum ejus. Haec est virga aequitatis, virga regni sui. Datur ei vinum felle mistum, exuitur vestimentis, et inter milites dividuntur. Tunica non scinditur, sed sorte transit ad unum. Dulces manus ejus et pedes clavis perforantur, et extensus in cruce inter latrones suspenditur. Mediator Dei et hominum, inter coelum et terram medius pendens, ima superis unit, coelestibus terrena conjungit. Stupet coelum, terra miseratur.

Quid tu? Non mirum si, sole contristato, tu contristaris; si terra contremiscente, tu contremiscis: si scissis saxis, cor tuum scinditur; si flentibus juxta crucem mulieribus, tu conclamaris. Inde in omnibus iis considera illud dulcissimum pectus quam tranquillitatem servaverit pietatis. Non suam attendit injuriam, non poenam reputat, non sentit contumelias. Sed ipsis potius a quibus patitur, ille compatitur; a quibus vulneratur, ille medetur; ille vitam procurat, a quibus occiditur. Cum qua mentis dulcedine, cum qua spiritus devotione, cum qua charitatis plenitudine clamat: Pater, ignosce illis? Ecce ego, Domine, tuae majestatis adorator, non tui corporis interfector; tuae mortis venerator, non tuae passionis derisor; tuae misericordiae contemplator, non infirmitatis contemptor. Interpellet itaque pro me tua dulcis humanitas, commendet me Patri tuo tua ineffabilis pietas.

Dic igitur, dulcis Domine: Pater, ignosce illi.

At tu, virgo, cui major est apud Virginis Filium confidentia quam mulieribus quae longe stant, cum matre Virgine et discipulo virgine accede ad crucem, et perfusum pallore vultum cominus intuere. Quid ergo? Tu sine lacrymis, amantissima, Dominae tuae lacrymas videbis? Tu siccis manes oculis, et ejus animam pertransit gladius doloris? Tu sine singultu audies dicentem Matri: Mulier, ecce filius tuus; et Joanni: Ecce mater tua? (Joan. XIX, 26, 27.) Similiter cum discipulo Matrem committeret, latroni paradisum promitteret, tunc unus ex militibus lancea latus ejus perforavit.

Festina, ne tardaveris, comede favum tuum cum melle tuo. Bibe vinum tuum cum lacte tuo. Sanguis tibi in vinum convertitur, ut inebrieris. In lac aqua mutatur, ut nutriaris. Facta sunt tibi in petra flumina, in membris ejus vulnera, et in corporis ejus maceria, caverna. In quibus instar columbae latitans et deosculans singula, ex sanguine ejus fiant sicut vitta coccina labia tua, et eloquium tuum dulce.

Sed adhuc exspecta, donec nobilis ille decurio veniens extractis clavis manus pedesque dissolvat. Vide quomodo felicissimis brachiis corpus amplectitur, ac suo astringit pectori. Tunc potuit vir ille sanctissimus dicere: Fasciculus myrrhae dilectus meus, etc. Sequere tu pretiosissimum coeli terraeque thesaurum, et vel porta pedes, vel manus brachiaque sustenta, vel certe defluentes minutatim pretiosissimi sanguinis guttas curiosius collige, et pulverem pedum ejus linge. Cerne praeterea quam dulciter, quam diligenter beatissimus Nicodemus sanctissima ejus membra tractat digitis, fovet unguentis, et cum S. Joseph involutum sindone collocat in sepulcro.

Noli praeterea Mariae Magdalenae deserere comitatum, sed paratis aromatibus cum ea Dominicum sepulcrum visitare memento. O sicut illa oculis, tu in spiritu cernere merearis nunc super lapidem revolutum ab ostio monumenti angelum residentem; nunc intra monumentum unum ad caput, unum ad pedes resurrectionis gloriam praedicantes; nunc ipsum Christum Mariam flentem et tristem tam dulci reficientem oculo, tam suavi voce dicentem: Maria. Rumpuntur ad hanc vocem omnes capitis cataractae, ab ipsis medullis eliciuntur lacrymae, singultus et suspiria ab imis trahuntur visceribus. Maria. O beata, quid tibi mentis fuit, quid animi, cum ad hanc vocem te prosternens, et reddens vicem salutanti, clamares, Rabboni? Quo, rogo, affectu, quo desiderio, mentisque ardore clamasti, Rabboni? Nunc plura dicere lacrymae prohibent, cum vocem excludit affectus, omnesque animae corporisque sensus nimius amor absorbeat. Sed, o dulcis Jesu, cur a sacratis ac desideratissimis pedibus tuis sic arces amantem?

Noli, inquis, me tangere. Ut quid, Domine? Quare non tangam illa desiderata vestigia tua pro me perforata clavis, perfusa sanguine, non tangam, nec deosculabor? An inimicitior solito, quia gloriosior? Ecce non dimittam te, nec recedam a te, non parcam lacrymis, pectus singultibus suspiriisque rumpetur, nisi tangam. Et ille inquit: Noli timere. Non auferetur tibi hoc bonum, si differtur; vade tamen, et nuntia fratribus meis quia surrexi. Cucurrit cito, cito volens redire.

Redit; sed cum aliis mulieribus, quibus ipse Jesus occurrens blanda salutatione dejectas erigit, tristes consolatur. Adverte: tunc est datum quod fuit ante dilatum. Accesserunt enim, et tenuerunt pedes ejus Hic quandiu potes, virgo, morare. Non has delicias tuus somnus interpellet, nullus exterior tumultus impediat. Verum quia in hac vita misera nihil stabile, nihil aeternum est; nec unquam eodem statu permanet homo, necesse est ut anima nostra, dum vivimus, quadam varietate pascatur. Unde a praeteritorum recordatione, ad experientiam praesentium transeamus, ut ex his quoque, quantum a nobis diligendus sit Deus. intelligamus.

Scripture echoes

↩Luke.10.38-Luke.10.42 — Now as they went on their way, he entered a certain village, and a woman named Martha welcomed him into her house. Luke.10.39 — She had a sister called Mary, who also sat at the Lord's feet and listened to his word. Luke.10.40 — But Martha was distracted by much service. She came up and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me." Luke.10.41 — But the Lord answered her, 'Martha, Martha, you are worried and troubled about many things.' Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
↩Isa.7.14;Mic.5.2 — Therefore the Lord himself will give you a sign: Look, the young woman will conceive and bear a son, and she will call his name Immanuel. Mic.5.2 — Therefore he will give them up until the time when she who is in labor has given birth; then the rest of his brothers will return to the people of Israel.
↩Luke.1.26-Luke.1.38 — In the sixth month the angel Gabriel was sent from God to a city of Galilee whose name was Nazareth, Luke.1.27 — to a virgin pledged in marriage to a man whose name was Joseph, of the house of David, and the virgin's name was Mary. Luke.1.28 — And coming to her, he said, 'Greetings, favored one! The Lord is with you.' Luke.1.29 — But she was troubled at his message, and she kept pondering what sort of greeting this might be. Luke.1.30 — And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. Luke.1.31 — And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. Luke.1.32 — He will be great and will be called Son of the Most High, and the Lord God will give to him the throne of his father David. Luke.1.33 — And he will reign over the house of Jacob forever, and of his kingdom there will be no end. Luke.1.34 — But Mary said to the angel, "How will this be, since I have not known a man?" Luke.1.35 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God." Luke.1.36 — And behold, Elizabeth your kinswoman—she too has conceived a son in her old age, and this is the sixth month for her who was called barren. Luke.1.37 — For nothing will be impossible with God. Luke.1.38 — And Mary said, 'Behold, the servant of the Lord; let it be to me according to your word.' And the angel departed from her.
↩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.
↩Luke.1.35 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God."
↩Col.2.9 — For in him the whole fullness of deity dwells bodily,
↩Luke.1.40-Luke.1.45 — and she entered the house of Zechariah and greeted Elizabeth Luke.1.41 — And it came to pass, when Elizabeth heard the greeting of Mary, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit. Luke.1.42 — And she cried out with a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb." Luke.1.43 — And why is this granted to me, that the mother of my Lord should come to me? Luke.1.44 — For behold, as soon as the sound of your greeting reached my ears, the child in my womb leaped for joy. Luke.1.45 — And blessed is she who believed that there will be a fulfillment of the things spoken to her from the Lord.
↩Luke.1.15 — For he will be great before the Lord, and he shall never drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother's womb.
↩Luke.1.36 — And behold, Elizabeth your kinswoman—she too has conceived a son in her old age, and this is the sixth month for her who was called barren.
↩Isa.9.6 — For the increase of his government and for peace there will be no end, upon the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.
↩Luke.2.7 — And she gave birth to her firstborn son, and wrapped him in swaddling cloths, and laid him in a manger, because there was no room for them in the inn.
↩Luke.2.8-Luke.2.14 — And there were shepherds in the same region, living out in the fields and keeping watch over their flock by night. Luke.2.9 — And an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were filled with great fear. Luke.2.10 — And the angel said to them, 'Do not be afraid; for behold, I bring you good news of great joy that will be for all the people.' Luke.2.11 — For today a Savior has been born to you, who is Christ the Lord, in the city of David. Luke.2.12 — And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger. Luke.2.13 — And suddenly there was with the angel a multitude of the heavenly host praising God and saying, Luke.2.14 — Glory to God in the highest, and on earth peace among those with whom he is pleased.
↩Matt.2.13 — Now after they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, "Rise, take the child and his mother, and flee into Egypt, and remain there until I tell you; for Herod is about to seek the child to destroy him."
↩Matt.11.8;Luke.7.28 — But what did you go out to see? A man dressed in soft clothing? Look, those who wear soft clothing are in kings' houses. Luke.7.28 — I tell you, among those born of women there is no one greater than John; but the least in the kingdom of God is greater than he.
↩Ps.44.3;Ps.46.3 — 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. Ps.46.3 — Therefore we will not fear, though the earth gives way and the mountains slip into the heart of the sea;
↩Luke.23.40 — But the other one answered, rebuking him: 'Do you not even fear God, since you are under the same judgment?'
↩Luke.23.42 — And he was saying, "Jesus, remember me when you come into your kingdom."
↩Luke.2.41-Luke.2.52 — Now his parents went to Jerusalem every year at the feast of the Passover. Luke.2.42 — And when he was twelve years old, as they were going up according to the custom of the feast, Luke.2.43 — And when the days were completed, as they were returning, the boy Jesus remained behind in Jerusalem, and his parents did not know it. Luke.2.44 — But supposing him to be in the company, they went a day's journey, and sought him among their kinsfolk and acquaintances. Luke.2.45 — and not having found him, they returned to Jerusalem, searching for him. Luke.2.46 — After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. Luke.2.47 — And all who heard him were astonished at his understanding and his answers. Luke.2.48 — When they saw him, they were astonished, and his mother said to him, 'Child, why have you treated us like this? Behold, your father and I have been searching for you in anguish.' Luke.2.49 — And he said to them, 'Why were you seeking me? Did you not know that I must be in my Father's house?' Luke.2.50 — And they did not understand the word that he had spoken to them. Luke.2.51 — And he went down with them and came to Nazareth, and he was subject to them. And his mother kept all these things in her heart. Luke.2.52 — And Jesus advanced in wisdom and stature, and in favor with God and man.
↩Luke.2.51 — And he went down with them and came to Nazareth, and he was subject to them. And his mother kept all these things in her heart.
↩Luke.2.41-Luke.2.45 — Now his parents went to Jerusalem every year at the feast of the Passover. Luke.2.42 — And when he was twelve years old, as they were going up according to the custom of the feast, Luke.2.43 — And when the days were completed, as they were returning, the boy Jesus remained behind in Jerusalem, and his parents did not know it. Luke.2.44 — But supposing him to be in the company, they went a day's journey, and sought him among their kinsfolk and acquaintances. Luke.2.45 — and not having found him, they returned to Jerusalem, searching for him.
↩Luke.2.48 — When they saw him, they were astonished, and his mother said to him, 'Child, why have you treated us like this? Behold, your father and I have been searching for you in anguish.'
↩Song.1.3-Song.1.4 — The fragrance of your oils is good; your name is poured oil; therefore young women love you. Song.1.4 — Draw me after you—let us run together! The king has brought me into his chambers. We will rejoice and be glad in you; we will remember your love more than wine. The upright love you.
↩Rev.19.7-Rev.19.9 — Let us rejoice and be glad and give him the glory, for the marriage of the Lamb has come, and his bride has made herself ready. Rev.19.8 — And it was granted to her that she be clothed in fine linen, bright and pure—for the fine linen is the righteous acts of the saints. Rev.19.9 — And he said to me, "Write: Blessed are those who are invited to the marriage supper of the Lamb." And he said to me, "These are the true words of God."
↩John.8.1-John.8.11 — Jesus went to the Mount of Olives. John.8.2 — Early in the morning he came again to the temple, and all the people came to him, and he sat down and began to teach them. John.8.3 — And the scribes and the Pharisees bring a woman caught in adultery, and having set her in the midst, John.8.4 — They said to him, "Teacher, this woman was caught in the very act of committing adultery. John.8.5 — In the Law, Moses commanded us to stone such women. What do you say? John.8.6 — They said this, testing him, so that they might have grounds to accuse him. But Jesus bent down and with his finger wrote on the ground. John.8.7 — As they kept on questioning him, he straightened up and said to them, 'Let the one among you who is without sin be the first to throw a stone at her.' John.8.8 — And again he stooped down and wrote on the ground. John.8.9 — But when they heard it, they went out one by one, beginning with the older ones, and Jesus was left alone, and the woman was there in the middle. John.8.10 — Jesus straightened up and said to her, "Woman, where are they? Did no one condemn you?" John.8.11 — She said, "No one, Lord." Then Jesus said, "Neither do I condemn you. Go, and from now on, sin no more."
↩John.8.7 — As they kept on questioning him, he straightened up and said to them, 'Let the one among you who is without sin be the first to throw a stone at her.'
↩John.8.10-John.8.11 — Jesus straightened up and said to her, "Woman, where are they? Did no one condemn you?" John.8.11 — She said, "No one, Lord." Then Jesus said, "Neither do I condemn you. Go, and from now on, sin no more."
↩John.8.10-John.8.11 — Jesus straightened up and said to her, "Woman, where are they? Did no one condemn you?" John.8.11 — She said, "No one, Lord." Then Jesus said, "Neither do I condemn you. Go, and from now on, sin no more."
↩Rom.8.33-Rom.8.34 — Who will bring a charge against God's elect? God is the one who justifies. Rom.8.34 — Who is the one who condemns? Christ Jesus—the one who died, and more than that, was raised—who is also at the right hand of God, and who also intercedes for us.
↩John.8.11 — She said, "No one, Lord." Then Jesus said, "Neither do I condemn you. Go, and from now on, sin no more."
↩Luke.7.36-Luke.7.38 — Now one of the Pharisees kept asking him to eat with him, and when Jesus entered the Pharisee's house, he reclined at table. Luke.7.37 — And behold, a woman who was in the city, a sinner, having learned that he was reclining in the house of the Pharisee, brought an alabaster flask of ointment Luke.7.38 — and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.
↩Song.1.3 — The fragrance of your oils is good; your name is poured oil; therefore young women love you.
↩Gen.32.24-Gen.32.29 — And he took them and sent them across the stream, and he sent across what was his. Gen.32.25 — And Jacob was left alone, and a man wrestled with him until the breaking of dawn. Gen.32.26 — And he saw that he could not prevail against him, and he touched the hollow of his thigh, and the hollow of Jacob's thigh was dislocated as he wrestled with him. Gen.32.27 — He said, 'Let me go, for the dawn has risen.' But he said, 'I will not let you go unless you bless me.' Gen.32.28 — And he said to him, "What is your name?" And he said, "Jacob." Gen.32.29 — And he said, 'No longer shall your name be called Jacob, but Israel, for you have striven with God and with men, and have prevailed.'
↩Hab.1.2 — How long, O LORD? I cry out to you, but you do not listen. I cry out to you, 'Violence!' but you do not save.
↩Ps.13.2 — How long, O LORD? Will you forget me forever? How long will you hide your face from me?
↩Ps.27.8 — My heart says of you, 'Seek my face.' Your face, LORD, I will seek.
↩Ps.105.4 — Seek the LORD and his strength; seek his face continually.
↩Luke.7.36-Luke.7.38 — Now one of the Pharisees kept asking him to eat with him, and when Jesus entered the Pharisee's house, he reclined at table. Luke.7.37 — And behold, a woman who was in the city, a sinner, having learned that he was reclining in the house of the Pharisee, brought an alabaster flask of ointment Luke.7.38 — and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.
↩Mark.2.1-Mark.2.12 — And when he had entered again into Capernaum, after some days it was reported that he was at home. Mark.2.2 — And many gathered together, so that there was no longer room, not even near the door. And he was speaking the word to them. Mark.2.3 — And they came, carrying a paralytic to him, being carried by four men. Mark.2.4 — And when they could not bring him to Jesus because of the crowd, they removed the roof where he was; and after breaking it open, they lowered the mat on which the paralytic lay. Mark.2.5 — And seeing their faith, Jesus says to the paralytic, 'Child, your sins are forgiven.' Mark.2.6 — But some of the scribes were sitting there, reasoning in their hearts, Mark.2.7 — Why does this man speak this way? He is blaspheming! Who can forgive sins but God alone? Mark.2.8 — And immediately Jesus, perceiving in his spirit that they were reasoning thus within themselves, said to them, "Why are you reasoning about these things in your hearts?" Mark.2.9 — Which is easier: to say to the paralytic, 'Your sins are forgiven,' or to say, 'Get up, take your mat, and walk'? Mark.2.10 — But so that you may know that the Son of Man has authority on earth to forgive sins—he says to the paralytic— Mark.2.11 — I say to you, rise, take up your mat, and go to your house. Mark.2.12 — And he got up, and immediately picked up the mat, and went out before all of them, so that they were all amazed and were glorifying God, saying, "We have never seen anything like this!"
↩Mark.2.5 — And seeing their faith, Jesus says to the paralytic, 'Child, your sins are forgiven.'
↩Rom.9.19 — You will then say to me, 'Why does he still find fault? For who has resisted his will?'
↩John.7.35;Matt.9.4 — The Jews said among themselves, "Where is this man about to go that we will not find him? Is he about to go to the Dispersion among the Greeks and teach the Greeks?" Matt.9.4 — And Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?"
↩Matt.20.15 — Or is it not lawful for me to do what I wish with what is mine? Or is your eye evil because I am good?
↩Rom.9.18 — So then, He has mercy on whom He wills, and He hardens whom He wills.
↩1Tim.2.8 — I desire, then, that in every place the men should pray, lifting holy hands without anger or disputing.
↩Matt.9.2-Matt.9.8;Mark.2.1-Mark.2.12;Luke.5.17-Luke.5.26 — And behold, they were bringing to him a paralytic lying on a bed. And seeing their faith, Jesus said to the paralytic, 'Take heart, child; your sins are forgiven.' Matt.9.3 — And some of the scribes said among themselves, 'This man is blaspheming.' Matt.9.4 — And Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?" Matt.9.5 — For which is easier: to say, 'Your sins are forgiven,' or to say, 'Rise and walk'? Matt.9.6 — But so that you may know that the Son of Man has authority on earth to forgive sins — then he says to the paralytic, 'Get up, take your mat, and go home.' Matt.9.7 — And having risen, he went to his own house. Matt.9.8 — When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men. Mark.2.1 — And when he had entered again into Capernaum, after some days it was reported that he was at home. Mark.2.2 — And many gathered together, so that there was no longer room, not even near the door. And he was speaking the word to them. Mark.2.3 — And they came, carrying a paralytic to him, being carried by four men. Mark.2.4 — And when they could not bring him to Jesus because of the crowd, they removed the roof where he was; and after breaking it open, they lowered the mat on which the paralytic lay. Mark.2.5 — And seeing their faith, Jesus says to the paralytic, 'Child, your sins are forgiven.' Mark.2.6 — But some of the scribes were sitting there, reasoning in their hearts, Mark.2.7 — Why does this man speak this way? He is blaspheming! Who can forgive sins but God alone? Mark.2.8 — And immediately Jesus, perceiving in his spirit that they were reasoning thus within themselves, said to them, "Why are you reasoning about these things in your hearts?" Mark.2.9 — Which is easier: to say to the paralytic, 'Your sins are forgiven,' or to say, 'Get up, take your mat, and walk'? Mark.2.10 — But so that you may know that the Son of Man has authority on earth to forgive sins—he says to the paralytic— Mark.2.11 — I say to you, rise, take up your mat, and go to your house. Mark.2.12 — And he got up, and immediately picked up the mat, and went out before all of them, so that they were all amazed and were glorifying God, saying, "We have never seen anything like this!" Luke.5.17 — One day he was teaching, and Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and Jerusalem. And the power of the Lord was there to heal him. Luke.5.18 — And behold, men were carrying on a bed a man who was paralyzed, and they were seeking to bring him in and to place him before him. Luke.5.19 — And not finding by what way they might bring him in because of the crowd, they went up on the roof and let him down through the tiles with his mat into the middle before Jesus. Luke.5.20 — And seeing their faith, he said, 'Man, your sins are forgiven you.' Luke.5.21 — And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?" Luke.5.22 — But Jesus, perceiving their thoughts, answered them, "Why are you reasoning in your hearts?" Luke.5.23 — Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise and walk'? Luke.5.24 — But so that you may know that the Son of Man has authority on earth to forgive sins — he said to the paralyzed man — 'I tell you, get up, take your mat, and go home.' Luke.5.25 — And immediately he rose up before them, picked up what he had been lying on, and went to his house glorifying God. Luke.5.26 — And amazement seized them all, and they were glorifying God, and they were filled with fear, saying, "We have seen remarkable things today."
↩Matt.9.2;Mark.2.5;Luke.5.20 — And behold, they were bringing to him a paralytic lying on a bed. And seeing their faith, Jesus said to the paralytic, 'Take heart, child; your sins are forgiven.' Mark.2.5 — And seeing their faith, Jesus says to the paralytic, 'Child, your sins are forgiven.' Luke.5.20 — And seeing their faith, he said, 'Man, your sins are forgiven you.'
↩Mark.2.5-Mark.2.7 — And seeing their faith, Jesus says to the paralytic, 'Child, your sins are forgiven.' Mark.2.6 — But some of the scribes were sitting there, reasoning in their hearts, Mark.2.7 — Why does this man speak this way? He is blaspheming! Who can forgive sins but God alone?
↩John.11.5 — Now Jesus loved Martha and her sister and Lazarus.
↩John.11.35 — Jesus wept.
↩John.11.36 — So the Jews said, "See how he loved him!"
↩John.12.2 — So they made a dinner for him there. Martha served, and Lazarus was one of those reclining at the table with him.
↩John.12.3 — Then Mary took a pound of costly perfume made of pure nard, anointed the feet of Jesus, and wiped his feet with her hair. And the house was filled with the fragrance of the perfume.
↩John.12.3;Mark.14.3-Mark.14.9 — Then Mary took a pound of costly perfume made of pure nard, anointed the feet of Jesus, and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. Mark.14.3 — And while he was in Bethany, reclining at the table in the house of Simon the leper, a woman came with an alabaster jar of very costly perfume, pure nard. She broke the jar and poured it over his head. Mark.14.4 — But some were indignant among themselves, saying, 'Why was this perfume wasted like this?' Mark.14.5 — For this perfume could have been sold for more than three hundred denarii, and the money given to the poor." And they scolded her harshly. Mark.14.6 — But Jesus said, "Leave her alone. Why do you trouble her? She has done a beautiful thing to me." Mark.14.7 — For you always have the poor with you, and whenever you wish, you are able to do good to them; but you do not always have me. Mark.14.8 — She has done what she could; she has anointed my body beforehand for burial. Mark.14.9 — And truly I tell you, wherever the gospel is proclaimed in the whole world, what she has done will also be spoken of, in memory of her.
↩Song.1.2-Song.1.4 — Let him kiss me with the kisses of his mouth, for your love is better than wine. Song.1.3 — The fragrance of your oils is good; your name is poured oil; therefore young women love you. Song.1.4 — Draw me after you—let us run together! The king has brought me into his chambers. We will rejoice and be glad in you; we will remember your love more than wine. The upright love you.
↩John.12.4-John.12.6 — But Judas Iscariot, one of his disciples, the one who was about to betray him, said, John.12.5 — Why was this perfume not sold for three hundred denarii and given to the poor? John.12.6 — He said this, not because he cared about the poor, but because he was a thief; he held the money bag and used to steal what was put into it.
↩Mark.14.4-Mark.14.5 — But some were indignant among themselves, saying, 'Why was this perfume wasted like this?' Mark.14.5 — For this perfume could have been sold for more than three hundred denarii, and the money given to the poor." And they scolded her harshly.
↩Mark.14.5;John.12.5 — For this perfume could have been sold for more than three hundred denarii, and the money given to the poor." And they scolded her harshly. John.12.5 — Why was this perfume not sold for three hundred denarii and given to the poor?
↩Luke.7.39;John.12.4-John.12.6 — Now when the Pharisee who had invited him saw this, he said to himself, 'If this man were a prophet, he would know who is touching him and what kind of woman she is: that she is a sinner.' John.12.4 — But Judas Iscariot, one of his disciples, the one who was about to betray him, said, John.12.5 — Why was this perfume not sold for three hundred denarii and given to the poor? John.12.6 — He said this, not because he cared about the poor, but because he was a thief; he held the money bag and used to steal what was put into it.
↩Luke.7.47-Luke.7.48;John.8.10-John.8.11 — Therefore I tell you, her many sins are forgiven, as her great love shows. But the one who is forgiven little loves little. Luke.7.48 — And he said to her, "Your sins are forgiven." John.8.10 — Jesus straightened up and said to her, "Woman, where are they? Did no one condemn you?" John.8.11 — She said, "No one, Lord." Then Jesus said, "Neither do I condemn you. Go, and from now on, sin no more."
↩John.12.1-John.12.8 — Then Jesus, six days before the Passover, came to Bethany, where Lazarus was, whom Jesus had raised from the dead. John.12.2 — So they made a dinner for him there. Martha served, and Lazarus was one of those reclining at the table with him. John.12.3 — Then Mary took a pound of costly perfume made of pure nard, anointed the feet of Jesus, and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. John.12.4 — But Judas Iscariot, one of his disciples, the one who was about to betray him, said, John.12.5 — Why was this perfume not sold for three hundred denarii and given to the poor? John.12.6 — He said this, not because he cared about the poor, but because he was a thief; he held the money bag and used to steal what was put into it. John.12.7 — Jesus said, "Leave her alone, so that she may keep it for the day of my burial." John.12.8 — The poor you always have with you, but you do not always have me.
↩Matt.25.35-Matt.25.36 — For I was hungry, and you gave me something to eat; I was thirsty, and you gave me something to drink; I was a stranger, and you welcomed me in; Matt.25.36 — I was naked and you clothed me; I was sick and you visited me; I was in prison and you came to me.
↩Luke.22.12 — And he will show you a large upper room furnished; there prepare it.
↩Matt.15.27 — She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table.
↩Luke.16.20-Luke.16.21 — And a certain beggar named Lazarus was laid at his gate, covered with sores. Luke.16.21 — and longing to be fed from what fell from the rich man's table; but even the dogs came and kept licking his sores.
↩John.13.4-John.13.5 — So he rose from supper, laid aside his outer garments, and taking a towel, tied it around himself. John.13.5 — Then he poured water into a basin and began to wash the disciples' feet, wiping them with the towel tied around him.
↩John.13.8 — Peter said to him, 'You will never wash my feet!' Jesus answered him, 'If I do not wash you, you have no share with me.'
↩John.13.23-John.13.25 — One of his disciples—the one whom Jesus loved—was reclining at Jesus' side. John.13.24 — So Simon Peter motioned to him and said to him, 'Tell us who it is he is speaking about.' John.13.25 — So after reclining back against Jesus' chest, that one says to him, 'Lord, who is it?'
↩Col.2.3 — in whom are hidden all the treasures of wisdom and knowledge.
↩Matt.26.30;Mark.14.26 — And after singing a hymn, they went out to the Mount of Olives. Mark.14.26 — And when they had sung a hymn, they went out to the Mount of Olives.
↩Matt.26.36-Matt.26.38;Mark.14.32-Mark.14.34 — Then Jesus comes with them to a place called Gethsemane, and he says to the disciples, 'Sit here while I go over there and pray.' Matt.26.37 — And taking Peter and the two sons of Zebedee, he began to be grieved and troubled. Matt.26.38 — Then he said to them, "My soul is deeply grieved, even to death. Stay here and keep watch with me." Mark.14.32 — And they come to a place whose name is Gethsemane, and he says to his disciples, "Sit here while I pray." Mark.14.33 — And he took Peter, James, and John with him, and he began to be deeply troubled and distressed. Mark.14.34 — And he said to them, "My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch."
↩John.12.27;Matt.26.37 — Now my soul is troubled, and what shall I say? Father, save me from this hour? But it was for this very reason that I came to this hour. Matt.26.37 — And taking Peter and the two sons of Zebedee, he began to be grieved and troubled.
↩Matt.26.38;Mark.14.34 — Then he said to them, "My soul is deeply grieved, even to death. Stay here and keep watch with me." Mark.14.34 — And he said to them, "My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch."
↩Luke.22.44 — And being in anguish, he prayed more earnestly, and his sweat became like drops of blood falling to the ground.
↩Ps.45.8;Song.1.2 — You love righteousness and hate wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions. Song.1.2 — Let him kiss me with the kisses of his mouth, for your love is better than wine.
↩Matt.26.40 — And he comes to the disciples and finds them sleeping, and he says to Peter, 'So! You were not able to keep watch with me one hour?'
↩Matt.26.47-Matt.26.50 — And while he was still speaking, Judas, one of the twelve, came, and with him a large crowd with swords and clubs, from the chief priests and elders of the people. Matt.26.48 — Now the one who was betraying him gave them a sign, saying, "The one I will kiss is he; seize him." Matt.26.49 — And immediately he came to Jesus and said, 'Greetings, Rabbi!' And he kissed him. Matt.26.50 — But Jesus said to him, 'Friend, for what purpose are you here?' Then they came forward, laid hands on Jesus, and arrested him.
↩Matt.26.51-Matt.26.52;John.18.10-John.18.11 — And behold, one of those who were with Jesus stretched out his hand, drew his sword, and struck the servant of the high priest, cutting off his ear. Matt.26.52 — Then Jesus said to him, "Put your sword back in its place, for all who take up the sword will perish by the sword." John.18.10 — Then Simon Peter, having a sword, drew it and struck the servant of the high priest, cutting off his right ear. Now the name of the servant was Malchus. John.18.11 — Jesus said to Peter, "Put your sword into its sheath. The cup that the Father has given me—shall I not drink it?"
↩Matt.26.51;John.18.10 — And behold, one of those who were with Jesus stretched out his hand, drew his sword, and struck the servant of the high priest, cutting off his ear. John.18.10 — Then Simon Peter, having a sword, drew it and struck the servant of the high priest, cutting off his right ear. Now the name of the servant was Malchus.
↩Luke.22.61-Luke.22.62 — And the Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had told him, 'Before the rooster crows today, you will deny me three times.' Luke.22.62 — And he went out and wept bitterly.
↩Matt.26.74;Mark.14.72 — Then he began to curse and to swear, "I do not know the man!" And immediately a rooster crowed. Mark.14.72 — And immediately a rooster crowed a second time. And Peter remembered the word that Jesus had said to him, 'Before a rooster crows twice, you will deny me three times.' And he broke down and wept.
↩Isa.53.7 — 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.19.5 — So Jesus came out, wearing the crown of thorns and the purple robe, and Pilate said to them, "Behold, the man."
↩Matt.27.19 — While he was sitting on the judgment seat, his wife sent word to him, saying, 'Have nothing to do with that righteous man, for I suffered many things today in a dream because of him.'
↩John.19.17 — Carrying his own cross, he went out to the place called the Place of a Skull, which in Aramaic is called Golgotha.
↩Matt.27.45 — Now from the sixth hour darkness came over all the land until the ninth hour.
↩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.
↩John.19.25-John.19.27 — Near the cross of Jesus stood his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalene. John.19.26 — When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, "Woman, behold, your son." John.19.27 — Then he said to the disciple, 'Behold, your mother.' And from that hour the disciple took her into his own home.
↩Luke.2.35 — and a sword will pierce through your own soul also, so that the thoughts of many hearts may be revealed.
↩John.19.26-John.19.27 — When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, "Woman, behold, your son." John.19.27 — Then he said to the disciple, 'Behold, your mother.' And from that hour the disciple took her into his own home.
↩John.19.26-John.19.27 — When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, "Woman, behold, your son." John.19.27 — Then he said to the disciple, 'Behold, your mother.' And from that hour the disciple took her into his own home.
↩Luke.23.43 — And he said to him, "Truly I tell you, today you will be with me in Paradise."
↩John.19.34 — But one of the soldiers pierced his side with a spear, and immediately blood and water came out.
↩Song.5.1 — I have come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, friends; drink, and be drunk with love.
↩Ps.19.10;Ps.119.103 — The fear of the LORD is pure, standing forever; the judgments of the LORD are true, righteous altogether. Ps.119.103 — How sweet are your words to my palate, more than honey to my mouth!
↩Song.5.1 — I have come into my garden, my sister, my bride; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, friends; drink, and be drunk with love.
↩Eph.5.18 — And do not get drunk with wine, in which there is debauchery, but be filled with the Spirit.
↩1Pet.2.2 — Like newborn babies, long for the pure, unadulterated milk of the word, so that by it you may grow up into salvation.
↩1Cor.10.4 — and they all drank the same spiritual drink; for they drank from the spiritual Rock that followed them, and the Rock was Christ.
↩Exod.17.6 — I will stand before you there on the rock at Horeb. Strike the rock, and water will come out of it so that the people may drink." And Moses did this in the sight of the elders of Israel.
↩Song.2.14 — O my dove, in the clefts of the rock, in the hiding place of the steep path, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.
↩John.19.34 — But one of the soldiers pierced his side with a spear, and immediately blood and water came out.
↩Song.2.14 — O my dove, in the clefts of the rock, in the hiding place of the steep path, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.
↩Song.4.3 — Your lips are like a scarlet thread, and your words are lovely. Your cheeks behind your veil are like a pomegranate split open.
↩Song.1.13 — A sachet of myrrh is my beloved to me; between my breasts he will lie.
↩John.19.38-John.19.42 — After these things, Joseph of Arimathea, who was a disciple of Jesus—but secretly, for fear of the Jews—asked Pilate that he might take away the body of Jesus. And Pilate granted permission. So he came and took away his body. John.19.39 — Nicodemus also came—the one who had come to him by night at first—bringing a mixture of myrrh and aloes, about a hundred litras in weight. John.19.40 — So they took the body of Jesus and bound it in linen cloths with the spices, as is the burial custom of the Jews. John.19.41 — Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. John.19.42 — There therefore, because of the Jewish day of preparation—since the tomb was nearby—they laid Jesus.
↩John.20.1-John.20.18;Mark.16.1 — Now on the first day of the week, Mary Magdalene came to the tomb early, while it was still dark, and saw the stone already removed from the tomb. John.20.2 — So she runs and comes to Simon Peter and to the other disciple whom Jesus loved, and says to them, 'They have taken the Lord out of the tomb, and we do not know where they have laid him.' John.20.3 — So Peter and the other disciple went out and were heading to the tomb. John.20.4 — The two were running together, and the other disciple outran Peter and arrived at the tomb first. John.20.5 — And bending down he sees the linen cloths lying there; he did not, however, go in. John.20.6 — So Simon Peter, who had been following him, came also, and went into the tomb, and saw the linen cloths lying there John.20.7 — and the face cloth that had been on his head, not lying with the linen cloths but folded up in one place by itself. John.20.8 — Then the other disciple, the one who had reached the tomb first, also went in, and he saw and believed. John.20.9 — For as yet they did not understand the Scripture, that he must rise from the dead. John.20.10 — Then the disciples went back again to their own homes. John.20.11 — But Mary stood outside at the tomb, weeping. And as she wept, she bent down and looked into the tomb. John.20.12 — and she sees two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying. John.20.13 — And they say to her, 'Woman, why are you weeping?' She says to them, 'Because they have taken away my Lord, and I do not know where they have laid him.' John.20.14 — Having said this, she turned around and saw Jesus standing there, and she did not know that it was Jesus. John.20.15 — Jesus said to her, "Woman, why are you weeping? Whom are you seeking?" She, thinking that he was the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." John.20.16 — Jesus said to her, "Mary." She turned and said to him in Hebrew, "Rabboni" (which means "Teacher"). John.20.17 — Jesus said to her, "Do not hold on to me, for I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, and my God and your God.'" John.20.18 — Mary Magdalene went and announced to the disciples, "I have seen the Lord," and she told them these things that he had said to her. Mark.16.1 — And when the Sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might come and anoint him.
↩Matt.28.2;John.11.44;John.20.12 — And behold, a great earthquake occurred, for an angel of the Lord descended from heaven, came forward, rolled away the stone, and sat on it. John.11.44 — The dead man came out, his feet and hands bound with strips of cloth, and his face wrapped with a cloth. Jesus said to them, 'Unbind him, and let him go.' John.20.12 — and she sees two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying.
↩John.20.16 — Jesus said to her, "Mary." She turned and said to him in Hebrew, "Rabboni" (which means "Teacher").
↩John.20.16 — Jesus said to her, "Mary." She turned and said to him in Hebrew, "Rabboni" (which means "Teacher").
↩John.20.16 — Jesus said to her, "Mary." She turned and said to him in Hebrew, "Rabboni" (which means "Teacher").
↩John.20.16 — Jesus said to her, "Mary." She turned and said to him in Hebrew, "Rabboni" (which means "Teacher").
↩John.20.17;Luke.7.38 — Jesus said to her, "Do not hold on to me, for I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, and my God and your God.'" Luke.7.38 — and standing behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment.
↩John.20.17 — Jesus said to her, "Do not hold on to me, for I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, and my God and your God.'"
↩Matt.28.10 — Then Jesus said to them, 'Do not be afraid. Go and tell my brothers to go to Galilee, and there they will see me.'
↩Matt.28.10 — Then Jesus said to them, 'Do not be afraid. Go and tell my brothers to go to Galilee, and there they will see me.'
↩John.20.18 — Mary Magdalene went and announced to the disciples, "I have seen the Lord," and she told them these things that he had said to her.
↩Matt.28.9 — And behold, Jesus met them, saying, "Greetings!" And they came and took hold of his feet and worshiped him.
↩John.20.11-John.20.18 — But Mary stood outside at the tomb, weeping. And as she wept, she bent down and looked into the tomb. John.20.12 — and she sees two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying. John.20.13 — And they say to her, 'Woman, why are you weeping?' She says to them, 'Because they have taken away my Lord, and I do not know where they have laid him.' John.20.14 — Having said this, she turned around and saw Jesus standing there, and she did not know that it was Jesus. John.20.15 — Jesus said to her, "Woman, why are you weeping? Whom are you seeking?" She, thinking that he was the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." John.20.16 — Jesus said to her, "Mary." She turned and said to him in Hebrew, "Rabboni" (which means "Teacher"). John.20.17 — Jesus said to her, "Do not hold on to me, for I have not yet ascended to the Father. But go to my brothers and say to them, 'I am ascending to my Father and your Father, and my God and your God.'" John.20.18 — Mary Magdalene went and announced to the disciples, "I have seen the Lord," and she told them these things that he had said to her.
↩Matt.28.9 — And behold, Jesus met them, saying, "Greetings!" And they came and took hold of his feet and worshiped him.

Notes

1 ↩The exclamatory quanta ('with what great') and quo ('with what') are interrogative pronouns used in an exclamatory sense, conveying the overwhelming magnitude of Mary's experience rather than asking a question.
2 ↩Omnis plenitudo divinitatis ('all the fullness of divinity') echoes Colossians 2:9 (Vulgate: omnis plenitudo divinitatis corporaliter). The rendering preserves the incarnational and Christological weight of the phrase.
3 ↩The ut clause is rendered as purpose ('so that you may love'), which fits the hortatory and devotional context. A result reading ('with the result that you love') is also grammatically possible.
4 ↩Nupsisti ('you were wed') carries the bridal mystic tradition; rendered as 'were wed' to preserve the spousal covenant imagery without over-interpretation.
5 ↩mammillas...mammas: the Latin uses two near-synonyms for breasts (mammilla, diminutive; mamma); rendered as 'breasts...breasts' to preserve the tender repetition of the original.
6 ↩felix sum, feliciorque: the comparative with enclitic -que is rendered 'I am happy, and happier still' to capture the devotional exclamation while keeping natural English cadence.
7 ↩Dignus est visu qui speciosus est forma prae filiis hominum: this is a quotation of Psalm 44:3 (Vulgate) / Psalm 45:3 (KJV numbering), 'Thou art fairer than the children of men.' The Latin here uses the Vulgate phrasing directly.
8 ↩quaesieris is ambiguous between future perfect indicative ('you will have sought') and perfect subjunctive ('you sought'); the rhetorical question form favors a contemplative subjunctive sense: 'What if you were to seek...'
9 ↩audieris is ambiguous between future perfect indicative ('you will have heard') and perfect subjunctive ('you heard'); rendered as subjunctive to match the contemplative mood of the meditation
10 ↩The embedded quotation adapts John 8:7; final resolution of quotation boundaries belongs to tx-08 Moses stage.
11 ↩The author speculates (puta quod suspiravit, quod lacrymatus fuerit) that Jesus sighed and wept — a devotional inference, not stated in the Gospel text.
12 ↩sibi hoc dicendum exspectat: literally 'expects this to be said for himself' — i.e., expects the absolution formula (cf. the paralytic's forgiveness in the preceding section) to be applied to them without any interior disposition. The gerundive dicendum carries a sense of obligation/expectation. Rendered actively to preserve the force.
13 ↩dictum refers back to the saying about Jesus' love (v. John 11:5 or the surrounding tradition); the compressed Latin leaves the referent implicit.
14 ↩collacrymatus est is a compound (con + lacrymor); rendered 'wept alongside' to capture the shared, empathic quality of Christ's tears.
15 ↩The Latin ends with 'etc.' indicating the source text truncates the Gospel quotation mid-sentence (cf. John 12:3). The translation preserves the truncation marker.
16 ↩quaeso rendered 'I pray you' to preserve the devotional directness of the speaker's invitation without archaism.
17 ↩The image of Christ riding a donkey while being Lord of heaven and earth evokes the triumphal entry (Mt 21:1-11 // Palm Sunday), with the paradox of majesty in lowliness central to the Imitation's spirituality.
18 ↩'Hosanna to the son of David' echoes the crowd's cry at Christ's entry into Jerusalem (Mt 21:9, 15); final scriptural resolution deferred to tx-08.
19 ↩The sentence blends imperatives to the virgin with a participial phrase ('commendans') whose subject is ambiguous: grammatically it could modify either the Lord or John. The rendering follows the sense that Christ, in the prayer of John 17, commends the disciples to the Father, while the virgin is invited to the humanity of Christ for nourishment.
20 ↩The quoted words echo John 17:11 ('Father, keep them in your name') and John 17:24 ('I want that where I am, they also may be with me'). Final scriptural resolution belongs to a later stage.
21 ↩transtulerit rendered 'transferred' — the sense is that Christ took upon himself our human necessity/suffering; 'transferred' preserves the directional force of transfero.
22 ↩cujus sunt omnia — 'to whom all things belong' preserves the divine sovereignty of Christ even as he experiences human frailty.
23 ↩Truncated quotation: anima mea etc. stands for the fuller scriptural text (cf. Matthew 26:38, Mark 14:34: 'My soul is very sorrowful, even to death'). The etc. signals the reader to supply the rest.
24 ↩compateris rendered 'suffer alongside me' — a rare verb suggesting co-suffering; the theological point is that Christ's solidarity with human suffering is so complete it obscures, from a human vantage, his divine identity.
25 ↩ut quodammodo videaris nescire quod Deus es — 'so that you seem in some way not to know that you are God': the ut clause is result; the paradox is that Christ's full assumption of human weakness makes his divinity appear hidden.
26 ↩Truncated quotation: sudor etc. stands for the fuller Lukan text (cf. Luke 22:44: 'factus est sudor eius sicut guttae sanguinis'). The etc. signals the reader to supply the rest.
27 ↩ne merearis audire: the negative purpose clause implies a warning — the soul risks hearing Christ's rebuke (cf. Matt. 26:40). The 'hearing' is not neutral but a judgmental confrontation.
28 ↩pietas rendered as 'devotion' per lexeme policy; viscera rendered as 'inward parts' to capture the affective interior sense without archaism.
29 ↩autem rendered as a mild contrastive 'even' embedded in the conditional structure; its adversative force is softened by the parallel si-clauses but preserved in the sense of 'nevertheless/even so.'
30 ↩The threefold 'nunc' (now…now…now) structures a contemplative sequence moving from the angel outside, to the two angels inside, to Christ himself — a deliberate spiritual progression.
31 ↩'Capitis cataractae' (floodgates of the head/eyes) is a vivid metaphor for the eyes as the source of weeping; rendered to preserve the physical intensity.
32 ↩'Affectus' here carries the sense of overwhelming emotion/devotional feeling that displaces speech; rendered as 'emotion' to keep the causal logic clear.

Orationes sive Meditationes — Collection for Princess Adeliza of Normandy companion

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