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Chapter 16SermC.1.16

Sermo 16

The Weight of the Body and the Life of the Spirit

Bernard defends his careful attention to the sevenfold pattern in Elisha's miracle, explaining that the Spirit teaches through such details and that he writes for the slow and the simple, not just the swift.

So what does this sevenfold number mean? I don't know whether there's anyone among us so simple as to think these repetitions are idle, and that this number is just accidental. For my part, I don't think that detail is meaningless either, that the prophet, leaning over the dead man, drew himself together to the measure of a child's body, pressed his own mouth to that man's mouth, his eyes to his eyes, and his hands to his hands.✦ The Holy Spirit caused all these things to happen, and caused them to be written down, for the instruction, without doubt, of those spirits whom the treacherous fellowship of a corrupted body entangles, and whom the foolish wisdom of the world has taught to act senselessly. For the body that is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks about many things. Therefore no one should be surprised or take it amiss if, in examining these things, I become like a curious person rummaging through certain storerooms of the Holy Spirit, since I know that this is how life is lived, and that in such things is the life of my spirit. I say this, however, to those who, flying ahead in intellect, in every discourse eagerly demand the end almost before they've grasped the beginning: I owe myself to the slower ones too, and most of all; but my aim is not so much to explain the words as to fill hearts. And I must both draw the water and pour it out for others: something that isn't done quickly by skimming through, but by working through the material carefully and by encouraging you again and again.

Lingering in the Forest of Allegory

Bernard confesses that the discussion of the sacraments and allegories has taken longer than expected, and he invites the reader to linger where the Spirit breaks into the discourse.

And yet, beyond all hope, the discussion of the Sacraments kept us occupied for a long time. I thought, I confess, that one discourse would be enough for this, and that we could quickly pass through that shady, hidden forest of allegories and arrive at the plain, moral sense as if in a single day's journey: but it turned out otherwise. We've already spent two days on it, and there's still a way to go. The sweep of the eye from afar flew over the tops of branches and the peaks of mountains; but the vast expanse of the valleys lying below, and the density of the thickets, thwarted our gaze. Surely I wasn't able to foresee the miracle of Elisha for the sake of the Word — at the very moment when we were discussing the calling of the nations and the rejection of the Jews, and it suddenly leaped out at us right in the middle of our discourse? And now that we've come to this point, let's not be reluctant to linger a little, picking up again where we left off, since we'll return to it afterward — for this too is food for souls. It often happens to dogs and hunters alike that they stop pursuing the beast they attacked and go after another that unexpectedly crosses their path.

The Prophet Bends Down to the Dead

Bernard meditates on Elisha's condescension as an image of Christ who visits the dead soul, giving light to the eyes, peace to the mouth, and strength to the hands.

It gives my confidence no small strength that this great man, that prophet, mighty in work and word, came down from the high mountain of the heavens and deigned to visit me, since I am but ashes and dust: to show mercy to one dead, to bend down to one lying low, to be drawn close and made equal to one so small, to share the light of his own eyes with one blind, to loose the mute mouth of his own with a kiss, and to strengthen weak hands by his touch.✦✦ Sweetly I ruminate on these things, and my inward parts are filled, and my inner depths are made fat, and all my bones sprout praise.✦ This he once conferred upon the whole; this we perceive daily being worked out in each one of us individually: namely, that the light of understanding is bestowed upon the heart, the word of edification upon the mouth, and the work of justice upon the hands. He gives to perceive faithfully, he gives to speak forth usefully, he gives to fulfill effectively. And it is a threefold cord, which is not easily broken, for drawing souls out of the devil's prison and drawing them after himself into the heavenly kingdoms—if you perceive rightly, if you speak forth worthily, if you confirm by your way of living.✦ With his own eyes he touched my own, adorning the forehead of the inner person with bright lights, with faith and understanding. To my mouth he joined his own, and impressed upon the dead one the sign of peace; for while we were still sinners, he reconciled us to God, dead as we were to justice.✦ Mouth to mouth he applied, breathing again into my face the breath of life, but of a holier life than before.✦✦ For first he created me into a living soul; then he remade me into a life-giving spirit. He laid his hands over mine, offering me the example of good works, the shape of obedience. Or at least he sent his hands into great things, so he might teach my hands for battle, and my fingers for war.

The Seven Yawns and the Spiritual Life

Bernard interprets the boy's seven yawns as the Church's sevenfold daily praise and as the soul's offering of its five senses under the twofold law of love.

And the boy yawned seven times, it says. Yawning once would have been enough to make the glory of the miracle known, but the great and remarkable number of the mystery prompts us to reflect. If you consider that immense, lifeless body of the whole human race, you see that everywhere the Church, from which the prophet received life while leaning on her, as it were, yawned seven times, because she is accustomed to say praise seven times a day. If you turn your attention to yourself, you'll know by this that you live a spiritual life and fulfill this mystical number, if you subject the fivefold of your sensuality to the twofold of love and, following the Apostle, offer your members to serve justice for sanctification, whereas before you offered them to serve iniquity leading to iniquity; or at least, if you impart the same fivefold for the salvation of your neighbors to complete the sevenfold, you add these two things: mercy and justice, to sing to God.

Fourfold Compunction and Threefold Confession

Bernard identifies seven trials of the renewed soul: four kinds of compunction (double shame and double fear) and three forms of confession, following the prophetic pattern of lament.

I have yet another seven yawning experiences—seven trials, plainly—without which the true and sure salvation of a renewed soul is established at all: four relating to the feeling of compunction, three bearing on the sound of confession. If you're alive, if you have a voice, if you have feeling, you recognize these same things in yourself as well. Furthermore, you should know that you've recovered your full sense if you feel your conscience tormented by a fourfold compunction: by a double shame and a double fear. For a triple form of confession bears witness to the life that completes the sevenfold number for the sake of perfection—these matters will be seen more clearly later on. Doesn't even holy Jeremiah observe this number in his own lament? And so you too, holding a prophetic pattern in your own lament on your behalf: consider God your maker, consider him your benefactor, consider him your Father, consider him your Lord. You are guilty in every respect; grieve over each one. Let your fear respond to the first and the last; let shame respond to the two in the middle. A father, truly, is not feared—since he is a father.

The Father Who Strikes to Heal

Bernard reflects on God's fatherhood, showing that the Father's correction is always merciful, even when he does not spare his own Son.

It is the Father's nature to always show mercy and to spare. And even when he strikes, he strikes with a rod, not with a staff; and when he has struck, he heals.✦ It is a father's voice: 'I will strike, and I myself will heal.'✦ So there's no reason to be afraid of the Father, who even when he does strike, does so in order to correct — never in order to punish. But for the one who considers that he has offended his Father, there is certainly reason to feel ashamed — even if not reason to be terrified. He willingly brought me forth by the word of truth — he did not drive me out by the goad of fleshly desire, as the father of my flesh did.✦ And yet he did not even spare his own Son.✦ The Only-begotten, given up for us in this way.✦

Shame Before So Good a Father

Bernard gives voice to the soul's shame at having preferred fleeting things to the love of the eternal Father, crying out: 'If I am a father, where is my honor?'

In this way he indeed showed himself to me as Father, but I did not show myself to him as a son in return. With what face can I now lift my eyes to the countenance of so good a father, such a wicked son as I am? I am ashamed to have conducted myself in ways unworthy of my lineage; I am ashamed to have lived as one who degenerated from so great a father. Pour out streams of water, my eyes; let confusion cover my face, let shame drench my countenance, and let darkness overwhelm it. Let my life waste away in sorrow, and my years in groans.✦ Shame! What fruit did I get from the things I now blush over? If I sowed in the flesh, I will not reap from the flesh anything except corruption; if I sowed in the world, the world itself passes away, and so does its desire.✦ What? Things that are fleeting, empty, and practically worthless—things whose end is death—and I haven't blushed to prefer them, wretched and senseless as I am, to the love and honor of the eternal Father? I am ashamed—I am ashamed even to hear it: If I am a father, where is my honor?✦

The Benefactor Who Does Not Reproach

Bernard turns from shame to gratitude, marveling that God overwhelms with benefits and does not reproach, and the soul asks what it can repay the Lord.

But even if he were not a Father, he would overwhelm me with benefits. He sets up witnesses against me — to pass over countless other things — the sustenance of this body, the use of this time, and above all the blood of the beloved Son crying out from the earth. I am ashamed of my ingratitude — though it adds to the heap of my shame — to be accused even of returning evil for good and hatred for love. I should no more fear a benefactor than I should fear a father. A truly generous giver is one who gives abundantly and does not reproach. He does not reproach his gifts, because they are gifts; and he gave me his benefits freely, he did not sell them. In the end, his gifts are given without regret. But the more kindly I see him, the more unworthily I am compelled to think of myself. Be ashamed, and still grieve, my soul; for even though it is fitting that he neither demands back nor reproaches, yet for our part it is utterly unbecoming to have shown ourselves ungrateful and forgetful. Alas! What — or at last, now — can I ever repay the Lord for all the things he has repaid to me?

Fear and Shame Held Together

Bernard balances fear and shame, showing that God is both Father of mercies and God of vengeance, and that he will hold the sinner accountable to the last penny.

But if shame does its work too slowly, perhaps with less urgency, fear truly may be roused to come to your aid. Let it be stirred up, so that it may stir you up. Set aside the overly gentle words of a benefactor and a father, and turn to what is sterner. Surely it is read: 'Father of mercies and God of all consolation'; nevertheless it is also read: 'God of vengeance, the Lord'; it is read: 'God, a just and strong judge'; it is read: 'Terrible in counsels above the sons of men'; it is read: 'A jealous God.'✦✦✦✦✦ That he is a father, that he is generous — that is for you; that he is Lord and creator — that is for himself; for he made all things for his own sake, as Scripture testifies. Do you really think that the one preserves what is yours for your sake will not, for his own sake, someday be jealous? Do you think he will not demand the honor of the leadership he established for himself? For this reason the wicked one provoked God, because he said in his heart: 'He does not require it.'✦ And what does it mean to say to yourself, 'He won't hold it against you,' unless it's that you're not supposed to fear what he would hold against you? But he will hold it against you, down to the very last penny; and he will repay abundantly those who act with pride. He demands service from the one he has redeemed, and honor and glory from the one he has fashioned.

The Terror of the Judge

Bernard contemplates the dread of the last judgment: the wrath of the Mighty One, the collapse of the world, the worm that does not die, and the bitter lament of being born only for burning.

Granted that a father might overlook it, that a kindly man might forgive it; but not the Lord and Creator: he who spares his son will not spare a mere creature, will not spare a worthless servant. Think about the terror and the dread of it — of despising your own Maker and everyone's, and of offending the Lord of majesty.✦ It belongs to majesty to be feared, it belongs to the Lord to be feared — and most of all this majesty, this Lord. For if it's decreed that someone guilty of offending a royal majesty — even a human one — must atone with his life under human laws, what end awaits those who despise divine omnipotence? He touches the mountains and they smoke — and a worthless little speck of dust dares to provoke so tremendous a majesty, a speck that will soon be scattered by one light breeze and never gathered up again. That one, that one is the one to be feared: the one who, after he has killed the body, has the power to cast it into gehenna as well. I dread gehenna, I dread the judge's face — it is even something to be dreaded by the angelic powers themselves. I tremble before the wrath of the Mighty One, before the face of his fury, before the crash of a collapsing world, before the blazing of the elements, before the fierce storm, before the archangel's voice, and before the harsh word.✦ I tremble before the teeth of the beast from hell, before the belly of the pit, before the roaring ones made ready as food. I shudder at the gnawing worm and the burning fire, smoke and vapor, sulfur and the storm spirit — I shudder at the outer darkness. Who will give water to my head and a fountain of tears to my eyes, so that with weeping I may anticipate the wailing, the grinding of teeth, and the harsh chains on hands and feet, and the weight of chains that press down, tighten, and burn but do not consume? Alas, my mother! Why did you bear me as a child of pain, a child of bitterness, indignation, and eternal lamentation? Why was I received at the knee, why nursed at the breast, only to be born into burning and become food for fire?

The Full Work of Confession

Bernard teaches that the fourfold compunction and the threefold confession complete the sevenfold number, provided confession is humble, sincere, and faithful.

Anyone who is stirred in this way has clearly come back to their senses, and in this twofold fear, and in that equally twofold shame, experiences four kinds of deep remorse. The three remaining sighs confession's voice will add, and no one will any longer say of such a person that their confession is empty speech or mere feeling—provided that confession has come from a humble, sincere, and faithful heart. So confess whatever gnaws at your conscience—humbly, openly, and honestly; and you will have filled up these faults. There are those who boast when they've done wrong and take delight in the worst things—whom the prophet marks when he says, They proclaimed their sins like Sodoma. But I set such people aside from this discussion as though they were outsiders: what concern is it of ours to speak of those who are outside?

The Old Self Cloaked in the New

Bernard denounces those who boast of their past sins after receiving the religious habit, showing that such confession does not put off the old self but cloaks it.

Although we have sometimes heard of some who are religiously clothed and have professed religious life reminiscing and most impudently boasting about their past sins—which, for example, they once engaged in either bravely in a gladiatorial conflict, or cleverly in a literary conflict, or something else that is indeed favorable according to the vanity of the world, but harmful to the soul's salvation— pernicious, damaging. This is still the mark of a secular mindset; and the humble habit worn by such people isn't the merit of a holy newness, but a cover for an ancient oldness. Some recall such things as if grieving and repenting; but seeking glory by their intention, they don't wash away their sins, but deceive themselves: for God is not mocked.✦ They haven't put off the old self, but cloaked it with the new.✦ The old yeast isn't betrayed or cast out by that confession; rather, it is established, according to that saying: My bones have grown old, while I cried out all day long.✦ It's shameful to recall the utter shamelessness of certain people, so that they aren't ashamed to boast with exultation about things that ought to be mourned—that after receiving the holy habit, they craftily supplanted someone and circumvented a brother in a deal; or that they boldly returned retaliation for an insult or a curse—that is, evil for evil—or a curse for a curse.✦

True Humility in Confession

Bernard teaches that confession must be truly humble, not a performance of humility, and that even Saul's confession did not wash away his fault because it lacked true humility.

But a confession is all the more harmfully dangerous the more subtly vain it is, since we don't even fear to uncover dishonorable and shameful things about ourselves—not because we're humble, but so that we'll be thought to be. Seeking praise for your humility, though, isn't the virtue of humility—it's its subversion. A truly humble person wants to be considered worthless, not proclaimed humble. He finds joy in being despised. In this alone is he truly proud, that he despises praise. What is more perverse, or what is more shameful, than for confession—the guardian of humility—to serve pride, and for you to want to seem better from the very thing that makes you seem worse? What a remarkable kind of boasting—that you can't be thought holy unless you appear wicked! But such a confession, having the appearance of humility rather than its virtue, not only doesn't deserve pardon—it actually provokes wrath. Did it do Saul any good to confess that he had sinned when Samuel rebuked him? That confession was clearly guilty, since it did not wash away the fault. After all, when would the teacher of humility have looked down on a humble confession, and to whom is it more natural than to give grace to the humble?✦ He could not have failed to be appeased, if the humility that sounded from the lips had truly shone forth from the heart. This is why I said confession ought to be humble.

Straightforward and Faithful Confession

Bernard exhorts the reader to confess without excuse, without minimizing fault, and with hopeful faith, warning by the examples of Adam, Saul, Judas, and Cain.

But you also need to be straightforward. It should give no one pleasure to excuse their intention — perhaps because it's hidden from others — if it's guilty; nor to downplay a fault that's serious; nor to shelter behind someone else's influence, when no one forced them against their will. The first of these isn't confession but self-defense; it doesn't soothe, it provokes. The next shows ingratitude: and the smaller the fault is made to seem, the smaller the glory of the one who pardons becomes. After all, a gift is given less gladly when it's felt to arise less from gratitude or less from genuine need. So the one who diminishes the giver's gift forfeits pardon for themselves — which is exactly what everyone who tries to talk their way out of their guilt does. And now, finally, let the example of the first human being deter you — one who indeed denied his fault, yet still did not obtain pardon, unquestionably because of his involvement in the woman's guilt.✦ It's the hallmark of an excuse: when you're the one at fault, to blame someone else. Furthermore, if you want to excuse yourself when you're rebuked, ask holy David how that's not only completely unfruitful, but even destructive.✦ He calls words of malice 'excuses in sins,' praying and pleading that his heart won't turn toward them.✦ And rightly so. For whoever excuses himself sins against his own soul, pushing away the medicine of mercy, and so shutting off life for himself with his own mouth. And what greater malice is there than to be armed against your own salvation, and to pierce yourself with the sword-point of your own tongue? Finally, if someone is wicked to himself, who will he be good to? Let your confession be faithful, too — confess in hope, fully trusting in pardon, so that with your own mouth you don't so much justify yourself as condemn yourself. Judas, the Lord's betrayer, and Cain, the murderer of his brother, both confessed — and both despaired. The one said, 'I have sinned, betraying an innocent man'; the other, 'My guilt is too great to deserve mercy.' And though their confession was honest, it profited them nothing, because it was faithless. These three practices of confession, joined to the four practices of compunction already mentioned, complete the number seven.

Christ Anointed and Anointing

Bernard contemplates Christ as the one in whom the fullness of the Spirit dwells without measure, anointed so that he might anoint others from his fullness.

Now, pierced with compunction and confessed as you are, certain indeed about your own life, you are also, I think, by no means certain about the empty name of calling yourself a Jesus—that is, one in whom he was able and willing to work such things, and who did not follow in vain the staff he had sent ahead. He did not come in vain, because he did not come empty. For how could the one in whom the fullness dwelt be empty? For the Spirit was not given to him by measure. And so he came in the fullness of time, thereby showing that he came full. Rightly full, the one the Father anointed with the oil of joy beyond his companions, and anointed and sent full of grace and truth. He anointed so that he might anoint. All who have been anointed by him are those who have deserved to receive from his fullness.

The Heavenly Physician and His Seven Remedies

Bernard presents Christ as the physician who comes with seven spirits of grace, pouring oil and wine into the wounds of the fallen, mercy rising above judgment.

Therefore the Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the meek; he has sent me to heal the brokenhearted, to proclaim pardon to the captives and release to those who are bound, to proclaim the year of the Lord's favor.✦ He came, as you hear, to anoint our wounds and soothe our pains; and so he comes anointed, he comes meek and gentle, and rich in mercy for all who call upon him. He knew he had come down for the sick, and he showed what kind of physician it was right to be. And since there were many infirmities, the provident physician also took care to bring many remedies. He brought the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of the Lord.✦ You see how many flasks full of fragrances the heavenly physician prepared to heal the wounds of that wretched man who fell among robbers?✦ There are seven in number, seven perhaps suited to rousing the soul from the yawns mentioned earlier.✦1 For the spirit of life was in the flasks.✦ From these he indeed poured oil on my wounds; he poured wine too, but less than the oil.✦ This was surely fitting for my weaknesses, so that mercy might rise above judgment, just as oil poured out is preferred over wine.✦✦ Accordingly, he brought five jars of oil, but only two of wine. Wine, you see, was only fear and strength; the remaining five signify oil by its own sweetness.✦ Finally, in the spirit of strength, like a mighty warrior flushed with wine, he descended to the underworld, shattered the bronze gates, and broke the iron bars; he bound the strong man, and snatched away the vessels of captivity.✦✦✦

The Spirit of Fear and the Name Poured Out

Bernard reflects on the spirit of fear as the Lord who is to be feared, and then praises Christ's name as pure oil poured out, above every name, crowning the soul in mercy.

He comes down, then, in a spirit of fear — but to be feared, not fearful. O Wisdom! With what great skill you restore my soul's health through wine and oil — powerfully sweet, and sweetly powerful! Strong for me, and sweet to me. Indeed, you reach from end to end powerfully, and arrange all things sweetly — driving out the enemy, and cherishing the weak. Heal me, Lord, and I'll be healed; I'll sing and praise your name, and I'll say: Your name is oil poured out. Not poured-out wine (for I don't want you to enter into judgment with your servant), but oil — because you crown me in mercy and compassion. Pure oil, which, as it floats above all the liquids it's mixed with, clearly designates the name that is above every name.2 O name most sweet and most delightful!

The Name Above Every Name

Bernard extols the name of Jesus as the true oil that gladdens the face, the new name named by the Lord, announced by the angel, and poured out for the salvation of all who call upon it.

O name, renowned, chosen, supremely high, and exalted forever! This is the true oil that gladdens the human face and anoints the head of the one who fasts, so that it may not be tasted by the oil of the sinner.3 This is the new name that the mouth of the Lord has named. This name was also called by an angel before it was conceived in the womb. This name means salvation not only for the Jew, but for everyone who calls on it, so universally has it been poured out on every side.4 This is what the Father gave to the Son, the Bridegroom of the Church, our Lord Jesus Christ, who is God over all, blessed forever. Amen.

Read the original Latin

Quid sibi ergo vult septenarius iste? Nescio enim an ita simplex quispiam in nobis sit, qui otiosas esse has vices, et numerum hunc putet fortuitum. Ego nec illud vacare reor, quod propheta incumbens super mortuum, ad mensuram puerilis corporis sese contraxit, os suum ori illius coniunxit, oculisque oculos, et manibus manus. Spiritus sanctus sic omnia fieri, et sic scribi fecit, ad eruditionem procul dubio illorum spirituum, quos corrupti corporis circumvenit infida societas, ac stulta mundi sapientia desipere docuit. Corpus quippe quod corrumpitur, aggravat animam; et deprimit terrena inhabitatio sensum multa cogitantem. Propterea nemo miretur aut moleste accipiat, si in his scrutandis, tanquam quibusdam Spiritus sancti apothecis, curiosus existo, cum sciam quia sic vivitur, et in talibus vita spiritus mei. Dico tamen his qui praevolantes ingenio, in omni sermone ante pene flagitant finem, quam principium teneant, debitorem me etiam tardioribus esse, et maxime; sed nec studium tam esse mihi ut exponam verba, quam ut imbuam corda. Et haurire, et propinare me oportet: quod non fit celeriter percurrendo, sed tractando diligenter, et exhortando frequenter.

Quanquam et praeter spem quoque meam diu nos discussio detinuit sacramentorum. Putavi, fateor, unum ad hoc sermonem sufficere, silvamque istam umbrosam, latebrosamque allegoriarum pertransire nos cito, et ad planitiem moralium sensuum itinere diei quasi unius pervenire: sed secus contigit. Biduum quippe iam in eo expendimus, et adhuc restat via. Ictus oculi eminus summitates ramorum et montium cacumina pervolabat; sed vallium subteriacens vastitas, et densitas dumetorum frustrabatur obtutus. Nunquid, verbi gratia, Elisaei miraculum praevidere valebam, quia nobis videlicet de gentium vocatione et repulsione Iudaeorum disserentibus, ita de subito in medium prosiliret? Et nunc quandoquidem incidimus, non pigeat nos paululum immorari, consequenter ad id quod intermittimus, postea reversuros, siquidem animarum cibus nihilominus est iste. Canibus quoque ac venatoribus plerumque contingit a bestia, quam agressi erant, desistere; et sequi aliam, quae inopinantibus forte occurrerit.

Non parvulum fiduciae robur praestat mihi, quod magnus ille vir propheta, potens in opere et sermone, de excelso monte coelorum descendens, visitare dignatus est me, cum sim cinis et pulvis; misereri mortuo, inclinare se iacenti, contrahi et coaequari parvo, caeco partiri lumen oculorum suorum, et os mutum oris proprii osculo solvere, debilesque manus suarum roborare contactu. Suaviter rumino ista, et replentur viscera mea, et interiora mea saginantur, et omnia ossa mea germinant laudem. Hoc semel contulit universitati; hoc quotidie singuli in nobis actitari sentimus, et cordi scilicet tribui intelligentiae lumen, et ori aedificationis verbum, et manibus opus iustitiae. Dat sentire fideliter, dat proferre utiliter, dat efficaciter adimplere. Et est funiculus triplex, qui difficile rumpitur, ad extrahendas animas de carcere diaboli, et trahendas post se ad regna coelestia, si recte sentias, si digne proloquaris, si vivendo confirmes. Oculis suis tetigit meos, interioris hominis frontem claris luminaribus ornans, fide et intellectu. Ori meo iunxit suum, et mortuo signum pacis impressit; quoniam cum adhuc peccatores essemus, reconciliavit nos Deo, iustitiae mortuos. Os ori applicuit, iterato inspirans in faciem meam spiraculum vitae, sed sanctioris quam primo.

Nam primo quidem in animam viventem creavit me; secundo in spiritum vivificantem reformavit me. Manus suas meis superposuit, exemplum praebens bonorum operum, formam obedientiae. Aut certe manus suas misit ad fortia, ut doceret manus meas ad praelium, et digitos meos ad bellum.

Et oscitavit, inquit, puer septies. Sufficiebat ad gloriam manifestandi miraculi oscitasse semel; sed multiplicitas et insignis numerus mysterii admonent. Si illud ingens universi humani generis primum quidem exanime corpus attendas, vides ubique Ecclesiam, ex quo vitam propheta incumbente recepit, quasi septies oscitare; quia septies in die laudem dicere consuevit. Si te ipsum advertas, in hoc te noveris vita vivere spirituali, ac mysticum hunc implere numerum, si sensualitatis tuae quinarium charitatis binario subiicis, exhibesque, iuxta Apostolum, membra tua servire iustitiae in sanctificationem, quae prius exhibuisti servire iniquitati ad iniquitatem; aut certe si eumdem quinarium proximorum saluti impertiens, ad perficiendum septenarium duo haec adiicias, misericordiam scilicet et iudicium cantare Deo.

Habeo et alias septem oscitationes, septem videlicet experimenta, sine quibus vera et certa salus redivivi spiritus minime constat: quatuor ad sensum compunctionis, tria ad confessionis sonum pertinentia. Si vivis, si vox, si sensus est, tu quoque eadem in te recognoscis. Porro sensum ex integro recuperasse te scias, si tuam conscientiam quadruplici sentis compunctione morderi; pudore gemino, et gemino metu: nam vitam ad perficiendum septenarium triplex confessionis species attestatur, de quibus postea videbitur. Nonne et sanctus Ieremias in suo planctu observat hunc numerum? Et tu igitur in tua pro te lamentatione formam habens propheticam, Deum cogita factorem tuum, cogita et benefactorem, cogita patrem, cogita Dominum. Ad omnia reus es; plange per singula. Ad primum et ultimum respondeat timor tuus, ad duo media pudor. Pater sane non metuitur, cum pater sit.

Patris enim est misereri semper et parcere. Et si percutit, virga non baculo percutit; et cum percusserit, sanat. Paterna vox est: Percutiam et ego sanabo. Non est proinde quod a patre formides, qui etsi quandoque feriat ut emendet, nunquam tamen ut vindicet. At vero cogitantem quod patrem offenderim, est certe quod pudeat, etsi non quod terreat. Voluntarie genuit me verbo veritatis, non stimulo carnalis cupiditatis excussit, quemadmodum genitor carnis meae. Deinde etiam non pepercit. Unigenito pro sic genito.

Ita ipse quidem patrem se exibuit mihi, sed non ego me illi vicissim filium. Quanam fronte attollo iam oculos ad vultum patris tam boni, tam malus filius? Pudet indigna gessisse genere meo, pudet tanto patre vixisse degenerem. Exitus aquarum deducite, oculi mei; operiat confusio faciem meam, vultum meum pudor suffundat, occupetque caligo. Deficiat in dolore vita mea, et anni mei in gemitibus. Proh pudor! quem fructum habui in quibus nunc erubesco? Si in carne seminavi, de carne non metam nisi corruptionem; si in mundo, et ipse transit, et concupiscentia eius.

Quid? caduca, vana, et prope nulla, et quorum finis mors est, infelix et insanus praeferre non erubui aeterni Patris amori et honori. Confundor, confundor audire: Si ego pater, ubi est honor meus?

Sed et si Pater non esset, obrueret me beneficiis. Instaurat adversum me testes, ut alia innumera taceam, huius corporis victum, et usum temporis huius, et super omnia sanguinem dilecti Filii clamantem de terra. Pudet ingratitudinis, quanquam ad confusionis cumulum, arguar etiam reddidisse mala pro bonis, et odium pro dilectione. Minime quidem mihi a benefactore, sicut nec a patre timendum. Verus quippe beneficus est, dans affluenter, et non improperans. Non improperat dona, quia dona sunt; et beneficia sua mihi dedit, non vendidit. Denique sine poenitentia sunt dona eius. At quanto de illo benignius, tanto de me indignius sentire cogor.

Erubesce, et dole nihilominus, anima mea; quoniam etsi illum non repetere et non improperare decet, nos tamen ommino dedecet ingratos immemoresque exstitisse. Heu! quid vel nunc tandem retribuam Domino pro omnibus quae retribuit mihi?

Quod si segnior forte suas partes minus exsequitur pudor, timor sane excitetur in adiutorium. Excitetur, ut excitet. Sepone parum pia vocabula benefactoris et patris, atque ad austeriora convertere. Nempe qui legitur: Pater misericordiarum, et Deus totius consolationis; legitur nihilominus: Deus ultionum Dominus; legitur; Deus iudex iustus et fortis; legitur: Terribilis in consiliis super filios hominum; legitur: Deus zelans. Quod pater est, quod beneficus est, tibi est; quod Dominus ac creator, sibi; etenim propter semetipsum fecit omnia, Scriptura teste. Qui ergo quod tuum est tibi defendit ac servat; putas, et pro se aliquando non zelabit? putas, sui non requiret principatus honorem? Propter hoc irritavit impius Deum, quia dixit in corde suo: Non requiret.

Et quid est in corde suo dicere: Non requiret, nisi non metuere quod requirat? Sed requiret usque ad novissimum quadrantem: requiret et retribuet abundanter facientibus superbiam. Requiret a redempto servitium, honorem et gloriam ab eo quem plasmavit.

Esto quod dissimulet pater, ignoscat beneficus; sed non Dominus et Creator; et qui parcit filio, non parcet figmento, non parcet servo nequam, Pensa cuius sit formidinis et horroris, tuum atque omnium contempsisse factorem, offendisse Dominum maiestatis. Maiestatis est timeri, Domini est timeri, et maxime huius maiestatis, huiusque Domini. Nam si reum regiae maiestatis, quamvis humanae, humanis legibus plecti capite sancitum sit; quis finis contemnentium divinam omnipotentiam erit? Tangit montes, et fumigant; et tam tremendam maiestatem audet irritare vilis pulvisculus, uno levi flatu mox dispergendus, et minime recolligendus? Ille, ille timendus est, qui postquam occiderit corpus, potestatem habet mittere et in gehennam. Paveo gehennam, paveo iudicis vultum, ipsis quoque tremendum angelicis potestatibus. Contremisco ab ira potentis, a facie furoris eius, a fragore ruentis mundi, a conflagratione elementorum, a tempestate valida, a voce archangeli, et a verbo aspero. Contremisco a dentibus bestiae infernalis, a ventre inferi, a rugientibus praeparatis ad escam.

Horreo vermem rodentem, et ignem torrentem, fumum, et vaporem, et sulphur, et spiritum procellarum; horreo tenebras exteriores. Quis dabit capiti meo aquam, et oculis meis fontem lacrymarum, ut praeveniam fletibus fletum, et stridorem dentium, et manuum pedumque dura vincula, et pondus catenarum prementium, stringentium, urentium, nec consumentium? Heu me, mater mea! utquid me genuisti filium doloris, filium amaritudinis, indignationis et plorationis aeternae? Cur exceptus genibus, cur lactarus uberibus, natus in combustionem, et cibus ignis?

Qui sic afficitur, sensum procul dubio recuperavit, et in duplici metu isto, itemque pudore illo aeque duplici habet oscitationes quatuor. Tres quae restant ex voce confessionis adiiciet, et nequaquam dicetur iam de eo, quod non sit vox neque sensus, si tamen de corde humili, simplici, fidelique processerit illa confessio. Omne ergo quod remordet conscientiam, confitere humiliter, pure, fideliter; et has vices implesti. Sunt qui gloriantur cum male fecerint, et exsultant in rebus pessimis; quos notans propheta: Peccata sua, inquit, praedicaverunt sicut Sodoma. Verum hos ab hac disputatione, tanquam saeculares amoveo: nam quid ad nos de his qui foris sunt?

Quanquam et de his, qui religiose vestiti, et religionem professi sunt, nonnunquam audivimus aliquos reminisci et iactitare impudentissime mala sua praeterita; quae, verbi gratia, aliquando vel fortiter gladiatorio, vel argute litteratorio gessere conflictu, seu aliud quid secundum mundi quidem vanitatem favorabile, secundum animae vero salutem nocivum. perniciosum, damnosum. Saecularis adhuc animi indicium est hoc; et humilis habitus qui gestatur a talibus, non sanctae novitatis est meritum, sed priscae vetustatis operculum. Nonnulli talia, quasi dolendo et poenitendo rememorant; sed gloriam intentione captantes, commissa sua non diluunt, sed seipsos illudunt: nam Deus non irridetur. Veterem hominem non exuerunt, sed novo palliant. Non proditur aut proiicitur vetus fermentum illa confessione; sed statuitur, secundum illud: Inveteraverunt ossa mea, dum clamarem tota die. Pudet reminisci quorumdam tantam proterviam, ut non pudeat eos cum exsultatione lugenda iactitare, quod et post susceptum sanctum habitum callide quempiam supplantaverint, et circumvenerint in negotio fratrem; aut quod talionem pro convicio vel maledicto, id est malum pro malo; aut maledictum pro maledicto audacter reddiderint.

Sed est confessio eo periculosius noxia, quo subtilius vana, cum ipsa etiam inhonesta et turpia de nobis detegere non veremur, non quia humiles sumus, sed ut esse putemur. Appetere autem de humilitate laudem, humilitatis est, non virtus, sed subversio. Verus humilis vilis vult reputari, non humilis praedicari. Gaudet contemptu sui. hoc solo sane superbus, quod laudes contemnit. Quid perversius, quidve indignius, quam ut humilitatis custos confessio superbiae militet, et inde velis videri melior, unde videris deterior? Mirabile iactantiae genus, ut non possis putari sanctus, si non appareas sceleratus. At talis confessio speciem habens humilitatis, non virtutem, non solum veniam non meretur, sed et provocat iram.

Nunquid profuit Saul, quod se ad increpationem Samuelis peccasse confessus est? Culpabilis procul dubio fuit illa confessio, quae culpam non diluit. Quando enim humilem contemneret confessionem humilitatis magister, et cui humilibus dare gratiam certe ingenitum est? Omnino non poterat non placari, si quae in ore sonuit, in corde radiasset humilitas. Ecce cur humilem esse debere confessionem dixi.

Oportet autem esse et simplicem. Non intentionem (forte quia latet homines) excusare delectet, si sit rea; nec levigare culpam, quae gravis est; nec alieno adumbrare suasu, cum invitum nemo coegerit. Primum illud non confessio est, sed defensio; nec placat, sed provocat. Sequens monstrat ingratitudinem; et quo minor reputatur culpa, eo minuitur et gloria indultoris. Sed enim minus libenter beneficium datur, quod minus grate minusve necessarie provenire sentitur. Veniam proinde sibi abiudicat, qui munus largitoris attenuat: quod quidem omnis qui reatum suum verbis alleviare conatur, facit. Iam a postremo primi hominis dehortetur exemplum, nec culpam siquidem diffitentis, nec tamen consequentis veniam non dubium quin ob reatus mulieris admistionem. Genus excusationis est, cum argueris tu, alium incusare.

Porro excusare te velle quando corriperis, quam sit non modo minime fructuosum, sed et perniciosum, sanctum David interroga. Verba nempe malitiae, excusationes in peccatis appellat, ne in ea declinet cor suum rogans et supplicans. Merito quidem. In animam etenim suam peccat qui se excusat, repellens proinde a se indulgentiae medicinam, et sic vitam sibi proprio ore intercludens. Et quaenam maior malitia, quam propriam armari in salutem, et linguae tuae temetipsum mucrone confodere? Denique qui sibi nequam, cui est bonus?

Sit autem et fidelis confessio, ut confitearis in spe, de indulgentia penitus non diflidens, ne tuo te ore non tam iustifices, quam condemnes. Iudas certe proditor Domini, et Cain fratricida confessi sunt, et diffisi sunt: alter: Peccavi, inquit, tradens sanguinem iustum; alter: Maior est iniquitas mea, quam ut veniam merear; et verax licet, nil eis profuit infidelis confessio. Hae itaque tres confessionis observantiae, iunctae quatuor superioribus compunctionis, septenarium implent.

Iam vero sic compunctus, et sic confessus, ac propria proinde certus de vita, certus quoque nihilominus es, ut arbitror, vacuo nequaquam nomine appellari Iesum, eum, qui in te talia valuit et voluit operari, nec vacue subsecutum fuisse baculum quem praemiserat. Non venit vacue, quia non venit vacuus. Nam quomodo vacuus, in quo habitavit plenitudo? Neque enim ei datus est ad mensuram spiritus. Denique et venit in plenitudine temporis, plenum proinde venire se indicans. Bene plenum, quem unxit Pater oleo laetitiae prae consortibus suis; unxit et misit plenum gratiae et veritatis. Unxit ut ungeret. Omnes ab eo uncti sunt, qui de plenitudine eius meruerunt accipere.

Ideo ait: Spiritus Domini super me, eo quod unxerit me, ad annuntiandum mansuetis misit me; ut mederer contritis corde, ut praedicarem captivis indulgentiam, et clausis apertionem, ut praedicarem annum placabilem Domino. Veniebat, ut audis, ungere contritiones nostras, ac lenire dolores; ideoque venit unctus, venit mansuetus et mitis, et multae misericordiae omnibus invocantibus se. Sciebat se ad infirmos descendere, exhibuitque qualem oportuit. Et quoniam multae erant infirmitates, multa quoque providus medicus medicamina curavit afferre. Attulit spiritum sapientiae et intellectus, spiritum consilii et fortitudinis, spiritum scientiae et pietatis, et spiritum timoris Domini

Vides quot phialas plenas odoramentis coelestis medicus praeparavit ad sananda vulnera illius miseri, qui incidit in latrones? Septem sunt numero, septem fortasse praefatis oscitationibus excitandis accommodatae. Spiritus enim vitae erat in phialis. Ex his profecto infudit oleum meis vulneribus; infudit et vinum, sed minus quam olei. Sic nempe congruebat infirmitatibus meis, ut misericordiam superexaltaret iudicio, quemadmodum vino oleum superfertur infusum. Attulit proinde quinque cados olei, vini nonnisi duos. Vinum siquidem timor tantum et fortitudo fuere; reliqua quinque oleum propria suavitate designant. In spiritu denique fortitudinis, tanquam potens crapulatus a vino, descendit ad inferos, contrivit portas aereas, et vectes ferreos confregit; alligavit fortem, et vasa captivitatis eripuit.

Descendit nihilominus in spiritu timoris, sed timendus, non timidus.

O Sapientia! quanta arte medendi in vino et oleo animae meae sanitatem restauras, fortiter suavis, et suaviter fortis! fortis pro me, et suavis mihi. Denique attingis a fine usque ad finem fortiter, et disponis omnia suaviter, propellens inimicum, et infirmum fovens. Sana me, Domine, et sanabor; psallam et confitebor nomini tuo, et dicam: Oleum effusum nomen tuum. Non vinum effusum (nolo enim ut intres in iudicium cum servo tuo), sed oleum, quia coronas me in misericordia et miserationibus. Oleum plane, quod dum supernatat cunctis quibus immiscetur liquoribus, liquido illud designat nomen, quod est super omne nomen. O nomen praesuave et praedulce!

o nomen praeclarum, praeelectum et praeexcelsum, et superexaltatum in saecula! Hoc vere oleum quod exhilarat faciem hominis, quod caput ieiunantis impinguat, ut oleum peccatoris non sentiat. Hoc nomen novum, quod os Domini nominavit. Quod et vocatum est ab angelo priusquam in utero conciperetur. Hoc non solum Iudaeus, sed quicunque invocaverit salvus erit; in tantum usquequaque effusum est. Hoc Pater donavit Filio, sponso Ecclesiae Domino nostro Iesu Christo, qui est super omnia Deus benedictus in saecula. Amen.

Scripture echoes

  1. ↩2Kgs.4.34 — Then he went up and lay upon the child, and he put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon him, and the flesh of the child grew warm.
  2. ↩2Kgs.4.8-2Kgs.4.37 — One day Elisha passed through Shunem, where a prominent woman lived. She urged him to eat a meal. And so whenever he passed by, he would stop there to eat. 2Kgs.4.9 — And she said to her husband, 'Look now, I know that he is a holy man of God who passes by us continually.' 2Kgs.4.10 — Let us make a small walled upper room and place there a bed, a table, a chair, and a lamp for him; when he comes to us, he can turn in there. 2Kgs.4.11 — One day he came there and turned aside to the upper room and lay down there. 2Kgs.4.12 — Then he said to Gehazi his servant, 'Call this Shunammite woman.' So he called her, and she stood before him. 2Kgs.4.13 — And he said to her, "Tell me, you have shown us all this care. What is to be done for you? Is there anything to say to the king or to the commander of the army?" And she said, "I dwell among my own people." 2Kgs.4.14 — And he said, 'What then can be done for her?' And Gehazi said, 'Indeed, she has no son, and her husband is old.' 2Kgs.4.15 — He said, "Call her." So he called her, and she stood at the door. 2Kgs.4.16 — And he said, "At this time next year, you will be holding a son." And she said, "No, my lord, O man of God, do not lie to your servant." 2Kgs.4.17 — And the woman conceived and bore a son at this season, at the appointed time, as Elisha had spoken to her. 2Kgs.4.18 — The boy grew, and when the day came, he went out to his father among the reapers. 2Kgs.4.19 — And he said to his father, "My head, my head!" And he said to the young man, "Carry him to his mother." 2Kgs.4.20 — He picked him up and brought him to his mother, and he sat on her lap until noon, and he died. 2Kgs.4.21 — She went up and laid him on the bed of the man of God, and she shut the door behind him and went out. 2Kgs.4.22 — She called to her husband and said, "Send me, please, one of the young men and one of the donkeys, so I may run to the man of God and return." 2Kgs.4.23 — And he said, "Why are you going to him today? It is not the new moon, and not the Sabbath." And she said, "It is well." 2Kgs.4.24 — Then she saddled the donkey and said to her servant, "Drive on; do not slow down the pace unless I tell you." 2Kgs.4.25 — So she went and came to the man of God at Mount Carmel. And when the man of God saw her at a distance, he said to his servant Gehazi, "Look, that is the Shunammite woman over there." 2Kgs.4.26 — Now, please run to meet her and say to her, 'Are you well? Is your husband well? Is the child well?' And she answered, 'Well.' 2Kgs.4.27 — But she came to the man of God at the hill and seized him by his feet. Gehazi came near to push him away, but the man of God said, "Leave her alone, for her soul is bitter within her; and the LORD has hidden it from me and has not told me." 2Kgs.4.28 — Then she said, "Did I ask my lord for a son? Did I not say, 'Do not deceive me'?" 2Kgs.4.29 — Then he said to Gehazi, "Tie up your garment, take my staff in your hand, and go. If you meet anyone, do not greet him, and if anyone greets you, do not answer him. And lay my staff on the face of the boy." 2Kgs.4.30 — But the boy's mother said, "As the LORD lives, and as your soul lives, I will not leave you." So he arose and went after her. 2Kgs.4.31 — Gehazi went ahead of them and laid the staff on the face of the boy, but there was no sound and no response. So he went back to meet him and told him, "The boy has not awakened." 2Kgs.4.32 — When Elisha came into the house, behold, the child was dead, lying on his bed. 2Kgs.4.33 — Then he went in and shut the door behind the two of them and prayed to the LORD. 2Kgs.4.34 — Then he went up and lay upon the child, and he put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon him, and the flesh of the child grew warm. 2Kgs.4.35 — Then he went back and walked back and forth in the house, once this way and once that way. Then he went up and stretched himself over the child. And the boy sneezed seven times, and the boy opened his eyes. 2Kgs.4.36 — And he called to Gehazi and said, "Call this Shunammite woman." And he called her, and she came to him. And he said, "Pick up your son." 2Kgs.4.37 — She came and fell at his feet and bowed herself to the ground, and she picked up her son and went out.
  3. ↩Gen.2.7 — Then the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
  4. ↩Ps.34.8;Ps.103.5 — The angel of the LORD encamps around those who fear him, and delivers them. Ps.103.5 — who satisfies your life with good things, so that your youth is renewed like the eagle's.
  5. ↩Eccl.4.12 — And if one overpowers him who is alone, two shall stand against him; and a threefold cord is not quickly broken.
  6. ↩Rom.5.8 — But God demonstrates his own love for us in that while we were still sinners, Christ died for us.
  7. ↩Gen.2.7 — Then the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
  8. ↩John.20.22 — And when he had said this, he breathed on them and said, "Receive the Holy Spirit."
  9. ↩2Sam.7.14 — I will be to him a father, and he will be to me a son. When he does wrong, I will discipline him with the rod of men and with the wounds of the sons of men.
  10. ↩Deut.32.39 — See now that I, I am He, and there is no god besides me. I put to death and I bring to life; I have wounded and I heal, and there is no one who can deliver from my hand.
  11. ↩John.1.13 — who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
  12. ↩Rom.8.32 — He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?
  13. ↩Rom.8.32 — He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?
  14. ↩Ps.31.11 — For my life is spent with grief, and my years with sighing; my strength fails because of my iniquity, and my bones waste away.
  15. ↩Gal.6.8 — For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life.
  16. ↩Gen.49.3 — Reuben, you are my firstborn, my strength, and the first sign of my vigor, foremost in dignity and foremost in power.
  17. ↩2Cor.1.3 — Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,
  18. ↩Nah.1.2 — A jealous and avenging God is the LORD; the LORD is avenging and full of wrath. The LORD takes vengeance on his adversaries and he reserves wrath for his enemies.
  19. ↩Ps.7.12 — God is a righteous judge, and God is indignant every day.
  20. ↩Ps.65.5 — Blessed is the one you choose and bring near, to dwell in your courts. We are satisfied with the goodness of your house, your holy temple.
  21. ↩Exod.20.5 — You shall not bow down to them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers upon the children, to the third and fourth generations of those who hate Me.
  22. ↩Ps.10.13 — Why does the wicked one despise God? He says in his heart, "You will not call to account."
  23. ↩Heb.10.31 — It is a fearful thing to fall into the hands of the living God.
  24. ↩2Pet.3.10 — But the day of the Lord will come like a thief, in which the heavens will pass away with a rushing roar, and the elements, being burned up, will be dissolved, and the earth and the works in it will be found.
  25. ↩Gal.6.7 — Do not be deceived: God is not mocked. For whatever a man sows, that he will also reap.
  26. ↩Eph.4.22;Col.3.9 — you were taught to put off your former way of life, the old self, which is being corrupted according to the desires of deceit; Col.3.9 — Do not lie to one another, since you have put off the old self with its practices,
  27. ↩1Cor.5.7-1Cor.5.8 — Clean out the old leaven, so that you may be a new batch, just as you are unleavened. For Christ, our Passover, has been sacrificed. 1Cor.5.8 — So let us keep the feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
  28. ↩1Thess.5.15;1Pet.3.9 — See that no one repays anyone evil for evil, but always pursue what is good, both toward one another and toward all. 1Pet.3.9 — Do not repay evil for evil or insult for insult; but on the contrary, bless, because for this you were called, so that you may inherit a blessing.
  29. ↩Jas.4.6;1Pet.5.5 — But he gives greater grace. Therefore it says, 'God opposes the proud but gives grace to the humble.' 1Pet.5.5 — Likewise, younger people, submit to the elders. And all of you clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.
  30. ↩Gen.3.12 — The man said, "The woman whom you gave to be with me — she gave me fruit from the tree, and I ate."
  31. ↩Ps.141.4 — Do not bend my heart toward any evil thing, to practice wicked deeds with people who do wrong; and let me not eat their delicacies.
  32. ↩Ps.141.4 — Do not bend my heart toward any evil thing, to practice wicked deeds with people who do wrong; and let me not eat their delicacies.
  33. ↩Isa.61.1 — The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor. He has sent me to bind up the brokenhearted, to proclaim liberty to captives and release to prisoners.
  34. ↩Isa.11.2 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD.
  35. ↩Luke.10.30-Luke.10.34 — Jesus replied, "A certain man was going down from Jerusalem to Jericho, and fell among robbers, who stripped him and beat him and went away, leaving him half dead." Luke.10.31 — Now by coincidence a certain priest was going down that road, and when he saw him, he passed by on the other side. Luke.10.32 — In the same way also a Levite, when he came to the place and saw him, passed by on the other side. Luke.10.33 — But a certain Samaritan, traveling that way, came upon him, and when he saw him, he was moved with compassion. Luke.10.34 — and went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal, brought him to an inn, and took care of him.
  36. ↩Isa.11.2 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD.
  37. ↩Rev.11.11 — But after three and a half days, the breath of life from God entered them, and they stood on their feet, and great fear fell upon those who were watching them.
  38. ↩Luke.10.34 — and went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal, brought him to an inn, and took care of him.
  39. ↩Jas.2.13 — For judgment is without mercy to one who has shown no mercy; but mercy triumphs over judgment.
  40. ↩Ps.119.156 — Great are your compassions, O LORD; according to your ordinances, give me life.
  41. ↩Isa.11.2 — And the Spirit of the LORD shall rest upon him—the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD.
  42. ↩Isa.45.2 — I will go before you and level the exalted places; doors of bronze I will shatter, and bars of iron I will cut through.
  43. ↩Matt.12.29;Luke.11.21-Luke.11.22 — Or how can anyone enter the house of the strong man and carry off his possessions unless he first binds the strong man? Then he plunders his house. Luke.11.21 — When a strong man, fully armed, guards his own courtyard, his possessions are secure. Luke.11.22 — But when one stronger than he comes upon him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils.
  44. ↩Eph.4.8 — Therefore it says, 'When he ascended on high he led captivity captive, and he gave gifts to men.'

Notes

  1. 1 ↩Oscitationibus (yawns) refers to the spiritual drowsiness or torpor of the soul, a common monastic trope; 'rousing the soul' is supplied to clarify the metaphor.
  2. 2 ↩The ablative 'liquido' is morphologically uncertain (could be ablative of manner or dative); translated as 'clearly' following the most plausible sense of the adverbial use of 'liquidus'.
  3. 3 ↩The clause 'ut oleum peccatoris non sentiat' is ambiguous: it could mean the holy oil should not be sensed/perceived by the sinner, or that the fasting head should not partake of the sinner's oil (worldly indulgence). The translation follows the purpose-clause force of 'ut' and reads the ablative/possessive 'oleum peccatoris' as the sinner's oil contrasting with the holy oil just named.
  4. 4 ↩'in tantum... effusum est' is rendered dynamically: the extent of the outpouring is expressed as 'so universally... on every side' to capture the force of 'in tantum usquequaque'.

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