Prooemium in Vitam Jesu Christi
The Foundation of the Interior Life
The author establishes Jesus Christ as the only foundation for the spiritual life and invites the sinner to find rest through contrition and meditation on His life.
As the Apostle says, no one can lay any foundation other than the one already laid: Jesus Christ. Since Augustine says that God is entirely self-sufficient while man is entirely lacking, and that God is such a good that it goes well for no one who abandons Him, anyone who wants to escape the misery of their own failings and be restored in spirit must not turn away from this foundation; for in Him, they will find every remedy for their needs. First, then, let the sinner who desires to lay down the burden of his sins and reach the rest of the soul listen to God inviting sinners to forgiveness, saying: "Come to me, all you who labor"—that is, laboring under the burden of vices—"and are burdened"—that is, with the load of sins—"and I will refresh you"—that is, by healing and comforting you—"and you will find rest for your souls, both here and in the future." Let the sick person, therefore, listen to the kind and attentive Physician, and let him come to Him through deep contrition, careful confession, and a firm resolve always to turn away from evil and do good. Second, let the sinner who has now become a believer in Christ, and who has been reconciled to Him through penance, strive most diligently to cling to his Physician and to gain His intimacy by reflecting on His most holy life with all the devotion he can. Yet he should take care to read it thoughtfully, not just skimming through the life itself; rather, he should take a little bit of it each day, making that day a Sabbath dedicated to Christ through daily meditation. By bringing his thoughts, affections, prayers, praises, and his entire day's work back to that, he should find delight in it, resting from the noise of external and worldly distractions, sleeping peacefully, and—wherever he may be—often returning to it as to a sure and holy refuge against the various vices of human weakness that constantly attack the servants of God. Still, he should return more often to the principal memories of Christ: namely, His incarnation, birth, circumcision, epiphany, presentation in the temple, passion, resurrection, ascension, the outpouring of the Holy Spirit, and His coming to judgment, for the sake of special remembrance, exercise, and spiritual consolation. In this way, let him also read the life of Christ itself, so that he may strive to imitate His ways as much as he is able. For it is of little use to have read it if one has not also imitated it. Hence Bernard says: "What good does it do you to read the holy name of the Savior in books, if you don't strive to have holiness in your life?" As Chrysostom says: "Whoever reads about God and wants to find God should hurry to live in a way worthy of God; let their good conduct be like a lamp of light before the eyes of their heart, opening up the way of truth."
The Fruits of Meditating on Christ
The author details the spiritual benefits of meditating on the life of Christ, including forgiveness, illumination, and the grace of tears.
For many reasons, this life should be the sinner's highest longing. First, for the forgiveness of sins. For when a person has passed judgment on themselves by accusing themselves through confession, and by taking on voluntary penance through justice, they now walk carefully with their God in the aforementioned way of meditation, and are cleansed not a little from the filth of their sins. For our God, to whom they cling, is a consuming fire, working the cleansing of sins. Second, for the sake of His illumination. For He to whom He is present is the light shining in the darkness; enlightened by His light, one is taught to order their life toward Christ, and to order heavenly things toward oneself and one's neighbor, and to order earthly things. Third, for the grace of tears, which is very necessary for a sinner in this valley of misery, which Christ—the fountain of gardens and the well of living waters—is accustomed to give to the sinners who cling to Him. Fourth, for the restoration of daily falls, from which the Lord always lifts up those who cling to Him, according to the word: 'Make a bronze serpent and set it up as a sign; whoever is bitten and looks at it will live.' Fifth, for the sweet and desirable tasting which He has in Himself, according to the word: 'Taste and see that the Lord is good.' Sixth, to know the Father’s majesty, which can only be grasped through Him, as it is written: “No one knows the Father except the Son, and anyone to whom the Son chooses to reveal Him.” Seventh, to ensure a secure departure from this dangerous life. The faithful sinner who daily welcomes Christ into the guest-room of his heart, and who prepares a flowering bed for Him through sweet meditations, will in turn be sought out after death and welcomed by Christ, so that he may be with Him forever, just as he has always been accustomed to and has always longed for. This life is good and refreshing; it cleanses and renews the sinners who cling to it, making them fellow citizens with the Saints and members of God's household. It's lovely and sweet to live; its conversation holds no bitterness and its company no weariness, but rather joy and gladness. It's delightful and pleasant, and once you've practiced it for a while with a devout heart, it makes you lose interest in all other activities that don't taste of it. It nourishes and restores; for according to Ambrose, whoever receives Christ into the home of their heart is fed by the most abundant delights of pleasure. It's a comfort to the solitary, an excellent companion, a constant source of joy, solace, and encouragement, and a sure strength against the enemy, and against the tribulation and temptation of the sinner. This life is plain and easy for contemplating the Creator, and no one can excuse themselves from it; unlike the contemplation of the supreme majesty, which no one can reach in a rush, except by progressing through this life of our Redeemer. Whoever you are—beginners and little ones, or those who are progressing and perfect—you can all have this life and find in it a good nest, where, like turtledoves, you may rest and hide the young of chaste love, each according to your capacity. This life makes the Saints of God very favorable, devout, and kind to those who practice it, because of Him who shares that joy with them. Could the blessed Virgin, Mother of mercy, piety, and grace, ever despise you or turn her eyes away from you—even if you are a sinner—when she sees her Son, whom she loves above all things, not just once a day, but frequently in your arms? And resting at your breast? Could He possibly abandon you, when He sees you carrying His Son, and in the way already mentioned, following Him so diligently in every detail, and offering Him the duties of piety and the mystery of devotion every single day? Not at all. In the same way, the other saints look upon us most gladly, for God deigns to dwell with those whom this life makes His own, and makes them companions of those saints, because it is their life as well. Clearly, this is the life of the blessed Mother of Christ, who served Him diligently for many years and attended to Him. This is the life of the Apostles who clung to Christ familiarly and persevered faithfully with Him. This is the life of the citizens of heaven who flow toward Christ, marveling at His wonderful works and standing reverently before Him forever. This life is the better part: namely, to sit at the feet of Christ and listen to His word. His. Therefore, it is rightly not taken away from the one who possesses it and cultivates it now through grace, because it is that reward which is promised to the faithful and prudent servant; and having begun here, it will be perfected in eternity. No tongue is enough to praise this life, for it is so good, so holy, and so worthy above all other lives, since it is the beginning of every higher contemplation, and of that angelic and eternal life which is hoped for in our true home. Is it a small thing for you to be continually with Christ, the one whom the angels always long to look upon? If you want to reign with Christ in eternity, begin to reign now, and don't desert him, for to serve him is to reign.
Walking with the Lord
The reader is encouraged to accompany Christ through the mysteries of His life, from His incarnation to His ascension, with humility and faith.
Draw near to Him with a devout heart, so that you may be present in pure faith as a witness, alongside the angel, to His descent from the Father's bosom into the Virgin's womb; and rejoice with the Virgin Mother, who was made fruitful for your sake. Be present at His birth and circumcision as a good guardian, alongside Joseph. Joseph. Go with the Magi to Bethlehem and adore the little King with them. Help carry the child with His parents and present Him in the temple. Accompany the kind Shepherd with the Apostles as He performs glorious miracles. Be present at His death, standing with His blessed Mother, and join in sympathizing and grieving with her; and with a certain devout curiosity, touch and ponder each of the wounds of your Savior, who died in this way for you. Seek the Risen One with Mary Magdalene until you deserve to find Him. Marvel at Him as He ascends into heaven, as if you were there among the disciples on the Mount of Olives. Sit with the Apostles in the upper room and hide yourself from all outward things, so that you may deserve to be clothed with power from on high by the Holy Spirit. And if you have followed Him on earth for this short time with a pious, humble, and devout heart, He will lift you up to Himself, where He sits at the right hand of God the Father in heaven, just as He promised the faithful sinner who clings to Him, saying: "Whoever serves me must follow me, and where I am, there my servant will be." Therefore, let any faithful sinner who has lovingly embraced this life not doubt that Christ has adopted him as a son. That is why it is written in Proverbs: "I love those who love me." And Bernard says: "Whoever does not please God cannot have God pleased with him." For he to whom God is pleasing cannot be displeasing to God. Yet the faithful sinner should prudently take care that, no matter his state, he never places confidence in his own merits; instead, like a poor beggar, completely stripped of everything, he should always approach to beg for the Lord's alms as one who is empty. He should do this, however, not as if he were hiding his merits out of feigned humility, but because he knows for certain that no one living will be justified in the sight of God. If He were to enter into judgment with us, we couldn't even give an account of our own thoughts. However, if you approach the good Lord who calls sinners in this way—no matter how much you press forward, provided you do so with devout fear and reverence—you won't be considered presumptuous. It’s like the poor of this world: the more destitute they are, the more they press forward to beg for a rich man’s alms, not because they are worthy, but because they are the most miserable of all. They aren’t called presumptuous or proud; instead, they are looked upon with greater mercy by kind-hearted wealthy men.
The Bundle of Myrrh
The author shares his personal devotion of gathering the 'bitterness' of Christ's sufferings as a source of strength and consolation.
Blessed Bernard often turned to this life, gathering bundles of myrrh—that is, a heap of bitterness—from the life and labors of Christ, and placing them between his breasts, that is, in his own affections. He says: "If you are wise, you too will imitate the bride's prudence and not let this precious bundle of myrrh be pulled from your heart for even an hour. Always keep in your memory and revolve in constant meditation all those bitter things He endured for you, so that you, too, may be able to say: 'My beloved is to me a bundle of myrrh that will rest between my breasts.'" And I, brothers, from the beginning of my religious life, have taken care to bind this bundle for myself and place it between my breasts, in place of the store of merits I knew I lacked, gathering it from all the anxieties and bitterness of my Lord. First, of course, the needs of His infancy; then the labors He endured in preaching; the exhaustion in traveling; the vigils in prayer; the temptations in fasting; the tears in compassion; the traps in conversation; and finally, the dangers from false brothers, the insults, the spitting, the blows, the mockery, the taunts, the nails, and other such things which, as the gospel forest shows, He most abundantly brought forth for the salvation of our race. In this, among so many sprigs of this fragrant myrrh, I thought it right not to omit the myrrh He was given to drink on the cross, nor the myrrh with which He was anointed in the tomb. In the first, He applied to Himself the bitterness of my sins; in the second, He consecrated the future corruption of my body. I will proclaim the memory of the abundance of Your sweetness as long as I live. I will never forget these mercies, for in them You have given me life, and I have been justified. I called it wisdom to meditate on these things; in them I established for myself the perfection of justice; in them, the fullness of knowledge; in them, the riches of salvation; in them, the abundance of merits. From these, I sometimes find a healing drink of bitterness. From these, in turn, I find a sweet anointing of consolation. These lift me up in adversity, and in prosperity, they keep me humble. And between the joys and sorrows of this present life, they provide a safe guide for walking the royal road, warding off the evils that threaten from every side. These reconcile the Judge of the world to me. They portray Him as someone to be feared by the powerful, yet gentle and humble; they show Him to be not only approachable but also friendly—He who is inaccessible to princes and terrifying to kings. Furthermore, this is frequently on my lips, as you know. These things are always in my heart, as God has known; they are very familiar to my pen, as is evident. This is my higher philosophy for now: to know Jesus Christ, and him crucified; you too, my dearest friends, should gather this much-loved mirror for yourselves. Remember that Simeon took him into his arms; Mary carried him in her womb, cherished him at her breast, and as his bride, held him close between her breasts. I imagine Joseph often smiled at him while he sat on his lap. They all kept him in front of them, never behind them. Let these examples be yours, so that you may do the same. As Bernard says, if you keep the one you carry before your eyes—truly seeing the Lord's own struggles—you'll carry your own more lightly. But because many people think very little about these things, they grow tired immediately; for if they did think about them, they wouldn't be so quickly exhausted by doing good.
The Mirror of Holiness
Using the example of Saint Cecilia, the author presents the life of Christ as a mirror for all virtues and a defense against worldly vanity.
They say that the blessed virgin Cecilia lived this kind of life as well. Among the many praises of her virtues, it's written that she always carried the Gospel of Christ hidden in her heart. This seems to mean that she chose specific, more devout passages from the life of the Lord Jesus as recorded in the Gospel, and she meditated on them day and night with a pure and undivided heart, with special and fervent attention. When she finished the cycle, she would begin again, ruminating on them with a sweet and pleasant taste, having stored them in the secret place of her heart with prudent judgment. I advise you to do the same. Above all other spiritual exercises, I believe this is the most necessary and the most profitable, because it can lead you to a higher level. You will never find anywhere else where you can be taught so well how to stand against vain allurements and fleeting things, against tribulations and adversities, and against the temptations and vices of the enemy, as you can in the life of the Lord Jesus, which was most perfect and without any flaw. For through frequent and assiduous meditation on His life, the soul is drawn into love for Him, and into confidence and intimacy, so that it is strengthened against vain and fleeting things, and learns to despise and reject them. This is evident in the aforementioned blessed Cecilia, who had so filled her heart with the life of Christ that vain things could not enter into it. And so, while present at the pomp of a wedding where so many vain things were going on, and with the music playing, she sang in her heart to the Lord alone, saying: "Make my heart, O Lord, immaculate, that I may not be put to shame." One is also strengthened against tribulations and adversities, so that one fears and feels them less, as is evident in the martyrs. Hence Bernard says: "For this reason, finally, my dove hears in the clefts of the rock, so that she may dwell in the wounds of Christ with total devotion and linger in them through constant meditation." From this comes the martyr's endurance; from this, their great confidence before the Most High. The kind leader of a devout soldier wants his face and eyes fixed upon his own wounds, so that he may lift up the soldier's spirit from this, and by his own example, make him stronger to endure. Indeed, you won't feel your own wounds while gazing upon His. The martyr stands dancing and triumphing, even though their whole body is torn and their sides are being ripped open by iron; they look on, not just bravely but joyfully, as their sacred blood gushes from their flesh. Where, then, is the soul of the martyr at that time? Surely in safety, surely in the rock, surely in the very heart of Jesus, in the wounds that are open for entering. For if he were in his own heart, searching it, he would surely feel the iron, would not bear the pain, would give in, and would deny the faith. Now, living in the Rock, is it any surprise that he has hardened himself like the Rock? It's no wonder that someone who is separated from the body doesn't feel its pains; it's not numbness that causes this, but love. The senses are subdued, not lost; the pain isn't absent, but it's held in contempt. Thus, the martyr's strength comes from the Rock: as Bernard says, 'All examples of virtue are in Christ.' From this, too, it is that many confessors, and others as well, are found to have been—and still are—not only patient but even joyful in their labors, tribulations, and infirmities; for through the devout meditation on the life and passion of Christ, their souls seem to have been, and to be, not in their own bodies and hearts, but in Christ's. One is taught to resist the temptations and vices of the enemy, so that in what one does or omits, one may not err or be deceived, since one finds there the perfection of all virtues. . For you will find the examples and teaching of poverty, humility, charity, gentleness, obedience, patience, and all other virtues nowhere as you will find them in the life of the Lord of virtues. Whatever virtues are found in the Church are drawn from Christ himself through the examples of his works. That is why Bernard says: "What do you have to do with virtues if you ignore the virtue of Christ, who is God?" Where, I ask, is there true prudence if not in the teaching of Christ? Where is there true justice if not in the mercy of Christ? Where is there true temperance if not in the life of Christ? Where is there true fortitude if not in the passion of Christ? Therefore, only those who are imbued with his teaching should be called prudent. Only those are just who have obtained forgiveness for their sins through his mercy. Only those who strive to imitate his life are truly temperate. Only those who are strong—who firmly hold to the evidence of his wisdom and patience in the face of adversity—are truly strong. It's useless, then, for anyone to labor at acquiring virtues if they think they can be hoped for from anywhere other than the Lord of virtues: whose teaching is a nursery of prudence; whose mercy is the work of justice; whose life is a mirror of temperance; whose death is a badge of fortitude. Hence Gregory also asks: "Why is it that the bride calls her beloved not 'myrrh,' but a 'bundle of myrrh'?" It is because while the holy mind considers the life of Christ in every part, it gathers virtues that fight against all vices; from these it fashions a bundle for itself, with which it wipes away the eternal rot of its own flesh. Hence Augustine also says: "Since God heals souls in every way, through the opportunities of the times which are ordered by his wonderful wisdom, he has in no way provided more beneficially for the human race than when the very wisdom of God—that is, the only Son, consubstantial with the Father and coeternal—deigned to take on the whole of man: And the Word was made flesh, and dwelt among us." The satellites of pleasure were ruinously craving the riches of the people, but he chose to be poor; they were gasping for honors and power, but he refused to be made king; they thought carnal children were a great good, but he despised such marriage and offspring; they were most haughtily horrified by insults, but he endured every kind of insult. They considered insults to be intolerable; yet what greater insult is there than for a just and innocent person to be condemned? They detested bodily pain, yet He was scourged and tortured; they feared death, yet He was punished with it; they considered the cross the most shameful kind of death, yet He was crucified. He made everything we were eager to have but did not avoid, seem worthless by doing without it; and He cast down everything we were eager to avoid and so turned away from our pursuit, by embracing it. For no sin can be committed except when we desire the things He despised, or flee from the things He endured. The whole life of Christ is instruction and discipline. And so, His entire life on earth, through the human nature He deigned to take on, was a discipline of character. Hence Augustine says again: Let us admit that there don't seem to be people worth imitating right now; whoever you are who thinks this, look with your mind at God, who became human to teach us how to live. Remember what John says: 'Whoever says he abides in Christ ought to walk in the same way in which He walked,' and in this way you won't lack someone to follow, because every action of Christ is our instruction. Likewise, we have this elsewhere regarding the Lord's Passion: 'For I have given you an example, that just as I have done, you also should do.' Bede says: "Whoever claims to remain in Christ must walk just as He walked." This means: not to crave earthly things, not to pursue fleeting gains, to flee honors, to embrace all the world's contempt for the sake of heavenly glory, to be eager to help everyone, to do no one harm, and to bear patiently any harm done to oneself—and even to ask the Lord for mercy for those who cause it. It means never seeking one's own glory, but always the Creator's, and lifting up to heavenly things those whom one is able to bring along. To live in this way and in ways like this is to follow in the footsteps of Christ—so says Bede. We must follow the footsteps of Christ, because, as Ambrose says, in the knowledge of Christ we possess all salvation and wisdom. And again: We have everything in Christ, and Christ is everything to us. If you need a healer for your wounds, He is the physician; if you're burning with fever, He is the fountain; if you're weighed down by iniquity, He is justice; if you need help, He is strength; if you fear death, He is life; if you're fleeing from darkness, He is light; if you desire heaven, He is the way; if you seek food, He is nourishment—so says Ambrose. And so it's well said by a certain wise person: "To know everything without Christ is to know nothing; if you know Christ well, it's enough; if you know everything else but not Him, you know nothing." If only the wise of this world understood this and would exchange their knowledge for this! Whoever follows Christ, therefore, cannot wander or be deceived. Through frequent meditation on His life, the heart is ignited, animated, and illuminated by divine power to imitate and attain His virtues. This is why many who were unlettered and simple have come to know great and profound things about God; for there is found the anointing that, little by little, purifies the soul, lifts it up, and teaches it about all things. He is for us like a mirror. In all your virtues and good habits, always keep before you that most brilliant mirror and model of all holiness: the life and ways of the Son of God, our Lord Jesus Christ, who was sent to us from heaven for this very purpose—to lead the way in the path of virtue, to give us the law of life and discipline through his own example, and to instruct us as he is himself. We were created naturally in his image, and the goal is that we might be reformed into the likeness of his ways through the imitation of his virtues, to the extent of our ability, since we have defiled his image in ourselves through sin. The more each person strives to conform themselves to him in the imitation of his virtues, the closer and brighter they will be to him in the homeland, in the radiance of glory. Run through each stage of Christ’s life and his virtues one by one, and as a faithful disciple, strive to imitate them as best you can. In both your outward and inward labor, remember the hardships and adversities of Christ. Whenever you feel burdened by anything, run immediately to him—the loving father of the poor—like a little child to its mother’s breast. Reveal everything to him, entrust everything to him, cast and throw everything upon him; he will undoubtedly calm the storm and bring you relief. Don't just focus on the Lord Jesus while you're awake; even when you gather your body for rest and lay your head down to sleep, let it be as if you were reclining on Jesus’ chest with blessed John. Reclining there on Jesus’ chest, drink from his grace, and you will sleep and rest in peace in him. In all your words and deeds, look to Jesus as your model, whether you're walking or standing, sitting or lying down, eating or drinking, speaking or silent, alone or with others. By doing this, you'll love him more, gain greater grace and confidence in his intimacy, and become more perfect in every virtue. Let this be your wisdom and your study: always think of something about Jesus, so that you are moved to imitate him or stirred to love him. By meditating on such things, you'll spend your time usefully, occupied with good and divine studies centered on the Lord Jesus. You'll amend your ways to the form of his life as you always look to him—the mirror and example of all perfection—in everything you do. The more you frequent these meditations, the more familiar they'll become, the more easily they'll come to you, and the more pleasantly they'll refresh you.
A Method for Devotional Meditation
The author provides practical instructions on how to meditate on the life of Christ, including the use of imagination and the importance of the Gospel narrative.
A method for meditating on the life of Christ. You've seen what a high level of meditation on the life of Christ can lead to; now I'll try to introduce you to these meditations in a small way, not by covering everything written in the Gospel, but by choosing some of the more devotional parts. Don't think that everything Christ said or did that we can meditate on has been written down; rather, to make a deeper impression, I will narrate these things to you as they happened, or as they can be piously believed to have happened, according to certain imaginative representations that the mind perceives in various ways. We can meditate on, understand, and explain divine Scripture in many ways, as we believe is helpful, provided it isn't contrary to the truth of life, justice, or doctrine—that is, provided it isn't contrary to the faith or good morals. Whoever asserts something about God that isn't certain to you—whether through natural reason, the conscience, faith, or holy Scripture—is presumptuous and sins. Therefore, when you find me narrating that the Lord Jesus, or others mentioned, said or did something that cannot be proven by Scripture, don't take it as anything other than what a devotional meditation requires. Take it as if I were saying, 'I am meditating that the good Jesus said or did this,' and so on for similar things. But if you wish to draw fruit from these things, with your whole heart's affection, diligently, delightfully, and slowly—having set aside all other concerns at that time—present yourself to what has been said or done by the Lord Jesus, and to what is narrated, as if you were hearing it with your own ears and seeing it with your own eyes; for these things are most sweet to one who thinks on them with longing, and even more so to one who tastes them. And so, although many of these things are narrated as having happened in the past, you should meditate on them all as if they were happening in the present; you will undoubtedly taste greater sweetness from this. Read what happened as if it were happening now; place past events before your eyes as if they were present, and you'll find them more flavorful and delightful. That is why I have sometimes noted the locations where these things took place, because it helps a person a great deal when they hear the Gospel read, and know that this or that event happened in such a place, when they know the event and the location. It is a delightful thing to aspire toward the Holy Land, which the whole Church of Christ never ceases to join in spirit, night and day—the land that the good Jesus consecrated by living in it, and by illuminating it with His word and teaching, and by shedding His most sacred blood upon it; but it is even more delightful to gaze upon it with the eyes of the body and to ponder in the mind's intellect how the Lord worked our salvation in each of those places. For who can adequately describe how many devout people, traveling through those places, kiss the ground with intense fervor and embrace the very spots where they’ve heard that the sweet Jesus stood or performed some act? They beat their breasts, they weep, they groan, they sigh; and by the physical gestures and the devotion they show outwardly—which they undoubtedly feel inwardly—they often move even the Saracens to tears. What should I say of the Patriarchs Jacob, Joseph, and his brothers, who, because they couldn't live in that land, chose to be buried there after they died? What more is there to say? The sluggishness of the Christians of our time is something to be lamented; having so many examples before them, they are slow to rescue from the hands of enemies the land that Jesus Christ consecrated with His own blood. And note as a general rule that wherever you don't find specific meditations in what follows, it's enough for you to place before the eyes of your mind the event spoken of or performed by the Lord Jesus, and to converse with Him and become familiar with Him. For in this seems to be found a greater sweetness and more effective devotion, and the whole fruit of these meditations seems to consist in your being able to look at Him devoutly everywhere and always in His actions and ways; so that when He is with His disciples, when He is with sinners; when He speaks and when He preaches; when He walks and when He sits; when He sleeps and when He stays awake; when He eats and when He serves others; when He heals the sick and when He performs other miracles—you describe in your heart His ways and actions: how humbly He behaved among people, how kindly among His disciples, how merciful He was toward the poor, to whom He had made Himself like in all things, and who seemed to be His special family; how He despised or shunned no one, even if he were a leper; how He did not flatter the rich; how free He was from the cares of the world, and not anxious about the body's needs; how patient He was toward insults, and how gentle in His responses—for He did not strive to vindicate Himself with biting and bitter words, but to heal another's malice with a gentle and humble response; how composed He was in all His gestures, how concerned for the salvation of souls, for whose sake He even deigned to die; how He offered Himself as an example of every good; how compassionate He was to the afflicted; how He condescended to the imperfection of the weak; how He did not despise sinners; how mercifully He received the penitent; how obedient He was to His parents; how prompt in serving everyone—whence He Himself says: 'I am in your midst as one who serves'; how He avoided all boasting and every display of singularity; how He avoided every scandal; how modestly He behaved in eating and drinking; how bashful He was in His gaze; how diligent in prayer, how sober in vigils, how patient in labor and hardship, and how placid He was in all things.✦ And similarly, in this same way, in all the words and deeds that you read or hear about Christ, meditate on His ways and gestures, and how He Himself behaved in all things, or how He could have behaved according to your estimation: for He behaved in all things in the best and most perfect way, He who is always the best and most perfect in all things. He was sweet in appearance, pleasant in conversation, and kind in every interaction. Above all, contemplate His face if you can imagine it; while this seems more difficult than anything else, it might refresh you more joyfully. Let this be your teaching and your recourse for everything that follows. Whenever a word or deed is narrated, if specific meditations aren't otherwise expressed—or even if these general ones are omitted—you may return to this principle, as it is enough that it has been stated here in a general way. To help you meditate more effectively on Christ’s face, his form, his entire appearance, and from these, his actions, habits, and gestures, I’ve decided it’s useful to include here some things written about him elsewhere. It’s recorded in the Roman annals that Jesus Christ—whom the Gentiles called the Prophet of Truth—was tall, of medium build, and striking in appearance, with a venerable face that those who looked upon him could both love and fear. He had hair the color of a fully ripe hazelnut, falling almost to his ears, and from his ears it fell in crisp, slightly bluish curls that swayed from his shoulders. He had a part in the middle of his head, according to the custom of the Nazarenes. His forehead was smooth and most serene, with a face free of wrinkles and blemishes, which a moderate flush made beautiful. There was no fault to be found in his nose or mouth. He had a full, beardless chin, with hair the same color as his head, not long, but forked at the chin. His expression was simple and mature, with eyes that were grey, shifting, and clear. In rebuke he was terrible, but in admonition he was gentle and lovable; he was joyful, yet maintained a sense of gravity. He wept at times, but he never laughed. In the stature of his body, he was well-proportioned and upright; his hands and arms were pleasant to behold. In conversation he was serious, reasonable, spoke rarely, and was modest; and therefore he is deservedly called by the Psalmist, 'Fairer in form than the sons of men.'
The Gospel as the Way of Life
The author concludes by emphasizing the centrality of the Gospel as the ultimate source of truth and offers a final prayer for the reader's perseverance.
Among all the Scriptures, therefore, you should strive to keep the Gospel—which, according to Augustine, rightly excels all other divine authorities contained in the sacred writings—always at hand and constantly carried in your heart; for it will be able to teach you about the life and ways of our Lord Jesus Christ, and about everything necessary for salvation. For according to Chrysostom, the sum of all perfection for a rational nature is contained in the Gospel. And according to Jerome, the Gospels are the fulfillment of the Law, and in them, the precepts and examples of living are most fully set forth. Hence Chrysostom says: 'It should have been that we needed no help from books, but rather showed a life so pure in all things that we would use the grace of the Spirit in place of books, and our hearts would be inscribed by the Spirit just as pages are with ink.' But because we have excluded this grace from ourselves, we must either expect secondary riches or focus on what has been written. The Scriptures weren't given so that we might have them only in books, but so that we might bind them into our hearts. If the devil won't dare to approach a house where the Gospel is kept, he will much less ever touch a soul that possesses such understandings and carries them about, nor will a demon or the nature of sin overcome it. Sanctify, therefore, your soul; sanctify your body, always keeping this on your tongue and in your heart; for if foul speech defiles and invites demons, it is clear that spiritual reading sanctifies, and the Spirit draws out grace. Let us pay attention, beloved, to the Scriptures; and if nothing else, let the Gospels at least become something we study closely and keep right at hand. If you open these books and stay with them to the end, you'll reject all worldly things and mock everything that exists here. If you're rich, you'll consider wealth to be nothing; if you're poor, you won't be ashamed of your poverty. You won't be a thief or greedy; instead, you'll desire poverty all the more and look down on riches. If this truly happens, you will wipe out all evil. There is much else to be gained that isn't easy to explain right now, but those who have experienced it know. And again: "What, then, will be the result of the Gospels?" God is certainly walking on earth, humanity is ascending into heaven, and a single mingling of all has taken place: angels were dancing with humans, and humans were sharing with angels and other heavenly and supernal powers. And it was possible to see the ancient battle reversed: demons fleeing, death destroyed, paradise opened, the curse removed, sin taken from the midst, error expelled, truth returned, the message of piety sown and flourishing everywhere, a heavenly way of life planted in the region of the earth, supernal powers speaking familiarly with us, and angels often coming down to earth—and from all these things, a most certain hope of future things being strengthened. This is why the Gospel is called a history: it's as if all other words are shown to be empty, since they only promise things of the present. But what was announced by the words of the fishermen is properly and truly called the Gospel, because it was given to us with such ease. For we have received such great promises not through our own labors, sweat, pain, or hardship, but solely through God's love for us—so says Chrysostom. Hence Augustine also notes that the name 'Gospel' is translated into Latin as 'good news' or 'good announcement.' While this can be said whenever anything good is announced, the term has properly come to mean the announcement of the Savior. Those who recount the origin, deeds, and words of our Lord Jesus Christ are, therefore, properly called Evangelists.1 But before we approach the history of the Gospel, you should know that certain things were set down by the Evangelists for our benefit, under the guidance of the Holy Spirit—sometimes by anticipating or preempting what was to be said later, sometimes by recalling or remembering what they had omitted, and sometimes by summarizing or repeating what had already been stated. Although these things could not have been written down in any other way than they were by them, they were recorded with the highest utility; for, according to Augustine, it is probable that each of the Evangelists believed he ought to narrate things in the order that God wished to suggest to his memory. Yet, so that the devotion of the little ones might not be disturbed, they are placed in the following sections in order, as the event itself or the logic of the narrative seemed to require. I do not, however, affirm that the order of events described here is the true, certain, and proper one, because such an order is scarcely found expressed by anyone. In the Gospel itself, however, you will find the history of the Word made flesh, His commands, and His promises, in which you have the way, the truth, and the life. Therefore, through Christ’s example, learn that you can live well; through His commands, know how to live well; and through His promises, desire to live well. It is necessary to strike at these three things with these three, namely: impotence, ignorance, and negligence. The ignorant will be ignored; the negligent, however, will not be known; the wicked simulator of impotence will nonetheless be cast out. Wake up, then, soul devoted to Christ; be vigilant, every Christian soul; and diligently examine, consider attentively, and ponder deeply everything said about Christ Jesus, and follow the footsteps of your Lord. He descended from his heavenly throne to earthly things for your sake; for your own sake, flee earthly things and long for the heavenly. If the world is sweet, Christ is sweeter; if the world is bitter, Christ endured all things for you. Rise and walk; don't grow lazy on the way, or you'll lose Him in the homeland. The author's prayer for the book of the life of Christ. Lord Jesus Christ, Son of the living God, grant to me, a fragile and wretched sinner, that I may always keep your life and ways before the eyes of my heart, and imitate them as best I can; make me progress in them and grow into a perfect man and a holy temple in the Lord. Enlighten my heart, I pray, with the light of Your grace, that it may constantly go before me and follow me, so that having You as my guide in all my ways, I may be able to fulfill everything that pleases You and avoid everything that displeases You. Direct, I ask, my thoughts, words, and actions according to Your law, Your precepts, and Your counsels, O Most High, so that by doing Your will in all things, I may deserve to be saved by You here and in eternity. Amen.
Read the original Latin
Fundamentum aliud neno potest ponere, ut ait ApostohiSy prceter id quod positum est : quod est Christus Jesus. Cum diC9t Augustinus quod Deus est res summe sufficiens, et homo est res summe deficiens, et quod tale boDum Deus est, ut nemini eum deserenti bene sit : idcirco quicumque niinam defectuum suorum evadere, et spiritu reparari desiderat , necesse est ei ut a fundamento praedicto non recedat, quia in eo omnipoda remedia suis necessitatibus inveniet.
Primo itaque peccator cupiens peccatorum 8uorum sarcinam deponere, et ad requiem animae pervenire, audiat Deum peccatores invitantem ad veniam, et dicentem : Venite ad me, omnes qui laboratis, scilicet labore vitiorum; et onerati estis, scilicet sarcina peccatorum; et ego refi^ ciam vos, scilicet sanando, ac refovendo; et invenietis requiem animabus vestris, et hic et in fiituro. Audiat ergo aegrotus pium et sollicitum medicum, et veniat ad ipsum per profiindam contritionem , ac soUicitam confessionem, et studiosum propositum semper declinandi a malo, et faciendi bonum. Secundo peccator, sed jam in Christo fidelis efFectus, tanquam ipsi per poenitentiam reconciliatus, studeat diligentissime medico suo adhaerere, ct suam familiaritatem acquirere, ejus sanctissimam vitam recogitando omni qua poterit devotione. Caveat tamen provide, ne cursorie ipsam vitam legendo transeat; sed seriatim aliquid de ea per diem accipiat : in quo sabbatum dedicatum piae meditationis Christo quotidie celebrando, ac cogitationes et affectiones, orationes et laudes, totumque opus diei ad illud reducendo, in ipso delectetur : a tumultu exteriorum, et mundanorum impedimentorum requiescere , et suaviter obdormire : et ad illud, ubicumque fuerit, velut ad certum et pium refugium, contra vitiosas humanae infrrmitatis varietates, continue Dei famulos impugnantes, saepe recurrere. Saepius tamen recurrat ad praecipua Christi memoriaHa, videlicet : ad incamationem, nativitatem, circumcisionem, epiphaniam, praesentationem in templo , passionem , resurrectionem , ascensionem, Spiritus Sancti efiFusionem, adventum ad judicium : causa specialis recordationis , et exercitationis, ac spiritualis recordationis, ac consolationis. Sic etiam ipsam vitam Christi legat, ut mores ejus pro posse imitari studeat. Parum enim prodest si legerit, nisi et imitatus ftierit. Unde Bernardus : a Quid tibi prodest, pium Salvatoris nomen lectitare in libris, nisi habere studeas pietatem in moribus ?
» Unde et Chrysostomus : a Qui legens de Deo, vult invenire Deum, festinet vivere digne Deo, et ipsa conversatio bona sit quasi lampas luminis ante oculos cordis ejus, viam veritatis aperiens.
Ista vita in summo deaderio debet esse peccatori, propter multa. Primo, propter remissionem peccatorum. Cum enim fecerit de se judicium, se per confessionem accusando, per justitiam, poenitentiam voluntariam assumendo , jam sollicite ambulans cum Deo suo praedicto modo meditando, purgatur non modicum a sordibus peccatorum. Deus enim noster, cui adhaerc^, ignis consumens est, purgationem peccaiorum faciens. — Secundo, propter sui illuminationem. Ille enim cui assistit, lux est in tenebris lucens, cujus lumine illustratus docetur ordinate disponere vitam suam ad Christum, et coelestia ad seipsum ac proximum, et terrestria. — Tertio, propter gratiam lacrymarum, valde necessariam peccatori in hac valle miseriae, quam Christus, qui est fons hortorum, et puteus aquarum viventium, consuevit peccatoribus sibi adhaerentibus dare. — Quarto, propter reparationem lapsuum quotidianorum, de quibus semper relevat Dominus sibi adhaerentes, juxta illud : Fac serpentem ceneum, et pone eum pro signo; qui percussus aspexerit eum,^ivet, — Quinto, propter dulcem et desiderabilem degustationem , quam in se habet, fuxta illud : Gustate et videte, quoniam suavis est Dominus.
— Sexto, propter cognitionem paternae majestatis, quae per ipsum solum haberi potest, juxta illud : Nemo novit Patrem nisi Filius, et cid Filius voluerit revelare, — Septimo, propter securum exitum ab hac vita periculosa. Fidelis namque peccator, qui modo quotidie suscipit Christum in hospitio cordis sui, et lectulum floridum, per suaves meditationes eidem praeparando, e converso post mortem requiretur, et suscipietur a Christo r ut sicut consuevit et concupivit semper , et in aeternum sit cum ipso.
Haec vita est vita bona et irrigua, peccatores sibi adhaerentes mundans et renovans, et eos cives Sanctorum, et domesticos Dei faciens. Est amabilis et dulcis ad conversandum : Non enim kabet amaritudinem cottversatio illius, nec tcedium convictus ipsius; sed lcetitiam et gau-dium^ Est deliciosa, et suavis, cetera quae hanc non sapiunt festidiens exercitia, cum aliquandiu pio corde fuerit frequentata. Est pascens et reficiens, nam secundum Ambrosium, qui domicilio Christum recipit intemo, maximis delectationibus exuberantium pascitur voluptatum. Est consolatoria solitario et quidem optimus comes jugis jucunditads, solatiique, et confortationis, ac iurris fortitudinis a facie inimici, et a iribulatione et tentatione peccatoris, Haec est vita plana et facilis ad contemplandum Creatorem , de qua nuUus excusare se potest; sicut de contemplatione summae majestatis , ad quam nemo raptim pptest pertingere, nisi proficiendo per istam vitam nostri Redemptoris. Hanc quicumque incijrientes et parvuli , quicumque proficientes et perfecti possunt habere, et in ea invenire bonum nidum sibi, ubi tanquam turtures reponant, et abscondant casti amoris pullos, quisque pro sua capacrtate. Haec vita multum reddit Sanctos Dei favorabiles, pios, et benignos cultoribus suis, propter ipsum qui Qobis cum illis commune est gau(fitmi. Numquid, verbi gratia, beata \^go, mater misericordiae, pietatis, et gratiae poterit te despicere, vel oculos suos a te avertere, quamvis sis pcccator, quando non solum semel in die viderit, sed et frequenter Filium suum quem super , omnia diKgit, in brachiis tuis et in- . ter ubera tua commorantem?
Numqnid poterit te cum FiKo suo, quem portas, deserere, quando viderit tc; praedicto modo, Filium stram tam^ soHicite per singula comitantem, et eidem pietatis officia , devotionis immsterium, per dies singulos exlnbentem> Nullo modo. Sic et ceteri Sancfi libentissime respiciunt inos, cum quibos Beus pJacaftns habitare dignatur, cura ista vita faciat cultores suos consortes illorum, quia est et vita ipsorum. Plane haec vita est vita beatae matris Christi, ipsi sedule ministrantis in annis pluribus, et famulantis. Haec est vita Apostolorum Christo familiariter adhaerentium , et cum eo fideliter perseverantium. Haec est vita civium supemonmi Christo fi-uentium, et ejus opera mirabilia admirantiima, et sibi reverenter a*sistentium in aeternum. Haec vita est optima pars, scilicet sedere ad pedes Christi , et audire verbum. ejus. Unde merito a possessore sua ipsam modo per gratiam colente, non aufertur : quia ipsa est retributio illa quae servo fideli et prudenti promittitur; et hic incipieng, in aetemitate perficietur.
Hanc vitam nulla lingua laudare sufficit, adeo bona est, et sancta, et supec omnes vitas dignissima, cum sit initium cujuslibet altioris contem* plationis, ac vitae angelicae et aeternae, quae speratur in patria. An parrum est tibi continue cum Christo esse, m quem desiderant Angeli semper prospicere? Si vis in aeternum rcgnare cum Christo, incipe regnare modo , et noH deserere eum, cui scrvire regnare est.
Approptnqua ei^ ad ipsum pio corde, ut descendenti, sciiicet de sinu Patris, in uterum Virginis, quasi alter testis, cum Angelo sanrctae ODDceptioms existas in pura fide : et congratulare Virgini matri, »c propter te foecu^atae. Adesto e)us nativitati, et circamcisioni , qas^ bonus nutritius , cam. Joseph. Vade cum Magis in Bethleem, et adora cum eis paryulum regem. Adyuva cum parentibus portare puerum, et prttsentare in temphim. Comitare cum Apostolis pium pastorem, gloriosa miraculir faciaitcm. Adesto morienti, ciunr i beaia macre ejus, et }oaane<« ad compatiendum, et condolendum sibi : et quadam pia curiositate palpando, tracta singula vulnera Salvatoris tui, propter te sic mortui. Quaere resurgentem cum Maria Magdalena, donec merearis invenire.
Admirare in coelum ascendentem, quasi inter discipulos in monte Oliveti existens. Sede cum Apostolis in conclavi, et abscondere ab exterioribus singulis, ut virtute Spiritus Sancti, ex alto indui merearis. Et si pio ac humili et devoto corde sic eum modico tempore fueris prosecutus in terris, ipse te sublevabit ad se sedentem in dextera Dei Patris in ccelis, secundum quod promisit fideli peccatori sibi adhaerenti, dicens : Qui mihi ministrat, me sequatur : et ubi ego sum, illic et minister meus erit, Quicumque ergo fidelis peccator hanc vitam amabiliter amplexatus fiierit, non dubitet quin ChriStus eum in filium adoptaverit. Unde scriptum est in Proverbiis : Ego diligentes me diligo. Unde et Bernardus ; a Qui non placet Deo, non potest illi placere Deus. Nam cui placet Deus, Deo displicere non potest. » Caveat tamen prudenter fidelis peccator, ut nunquam in quocumque statu fuerit, confidentiam in meritis suis habeat; sed tanquam mendicus pauperculus, omniBO nudissimus , ad eleemosynam Dominicam mendicandam, semper vacuus accedat. Haec autem faciat, non quasi ex humilitate ficta, merita sua abscondens, sed certissime sciens quod non justificabitur in eonspectu Dei omnis vivens.
Etiam solius cogitationis nostrae non posSumus rationem reddere, si ipse voluerit nobiscum in judicium intrare. Isto autem modo quantumCumque se ingerat, cum pio tamen timore et reverentia, ad bonum Dominum peccatores vocantem, praesumptuosus non reputabitur : sicut pauperes seculi, quanto nudiores sunt, cum se non tanquam dignos, sed tanquam miseriores propius ingerunt , ad eleemosynam divitis mendicandam , praesumptuosi vel superbi non dicuntur, sed a benignis divitibus, misericordius respicjuntur.
Hanc vitam beatus Bernardus plurimum frequentavit, qui fasciculos myrrhae, id est cumulum amaritudinis, ex vita et laboribus Christi colligens, et inter ubera sua, id est, affectiones suas collocans, sic ait : « Tu quoque si sapis, imitaberis sponsae prudentiam, atque myrrhae tam charum fasciculum de principali tui pectoris : nec ad horam patieris avelli, et amara illa omnia, quae pro te pertulit semper in memoria retinens, et assidua meditatione revolvens; quo possis dicere et tu : Fasciculus myrrhce, dilectus meus mihi inter ubera mea commorabitur. Et ego, fratres, ab ineunte mea conversatione, pro acervo meritorum, quae mihi deesse sciebam, hunc mihi fasciculum coUigare, et inter ubera mea coUocare curavi, collectum ex omnibus anxietatibus et amaritudinibus Domini mei. Primum scilicet, infantilium illarum necessitatum ; deinde laborum, quoe pertulit in praedicando; fatigationum, in discurrendo; vigiliarum, in orando; tentationum, in jejunando; lacrymarum, in compatiendo; insidiarum, in colloquendo; postremo periculorum, in falsis fratribus; conviciorum, sputorum, colaphorum , subsannationum , exprobrationum, clavorum, horumque siihilium , quae in salutem nostri generis, silva evangelica copiosissime noscitur protulisse. Ubi sane inter tot odoriferae myrrhae hujus ramusculos, minime praetermittendam putavi etiam illam myrrham qua in cruce potatus est, sed neque illam qua unctus est in sepultura. Quarum in prima applicuit sibi amaritudinem meorum peccatorum ; in secunda, futuram corruptionem mei corporis dedicavit. Memoriam abundantice suaviiatis tuce eructabo, quoad vixero. In ceternum non obliviscar miserationes istas, quia in ipsis vivificasti me, et justificatus sum. Haec meditari, dixi sapientiam; in his justitiae perfectionem mihi constitui ; in his plenitudinem scientiae; in his divitias salutis; in his copias meritorum.
Ex his mihi interdum potus salutaris amaritudinis. Ex his rursum suavis unctio consolationis. Haec me erigunt in adversis, in prosperis deprimunt. Et inter laeta tristiaque vitae praesentis, via regia incedendi tutum praebent utrobique ducatum, hinc inde mala imminentia propulsando. Haec mihi conciliant mundi Judicem, dum . tremendum potestatibus, mitem humilemque figurant; dum non solum placabilem, sed et amicabilem repraesentant eum, qui inaccessibilis est principibus, terribilisque apud reges. Praeterea hoc mihi in ore fi^equenter, sicut vos scitis. Haec in corde semper, sicut scivit Deus : haec stilo meo admodum familiaria, sicut apparet.
Haec mea sublimior interim philosophia, scire Jesum Christum, et hunc crucifixum ; hunc et vos, dilectissimi, tam dilectum ^sciculum colligite vobis. Mementote quia accepit eum Simeon in ulnas ; Maria gestavit in utero ; fovit in gremio; sponsa sibi inter ubera collocavit. Arbitror Joseph super genua, illi frequenter arrisisse. Hi omnes ante se eum habuerunt, et nullus retro. Exempla igitur sint Tobis, ut et vos similiter faciatis. Si enim ante oculos habueritis quem portatis, pro certo videntes angustias Domini, levius et vestras portabitis : » haec Bernardus. Sed quia ista multi minime cogitant, statim fat^tig sunt : quia si ista cogitarentTnon ita cito de bono opere fatigati essent.
Hanc etiam vitam, beata Caecilia virgo legitur habuisse. Nam inter alia virtutum et laudum praeconia, de ea scribitur, quod Evangelium Christi, absconditum »semper in pectore portabat; quod sic intelligi videtur, quod ipsa de vita Domini Jesu in Evangelio tradita, quaedam devotiora sibi praeelegerat, in quibus die ac nocte, corde puro et integro, attentione praecipua et ferventi meditabatur. Et completa circulatione iterum repetens , ac dulci et suavi gustu ruminans, ea in arcano pectoris sui prudenti consilio collocarat. Simile tibi suadeo faciendum. Super omnia namque spiritualis exercitii studia, hoc magis necessarium credo, magisque proficuum, eL quod ad celsiorem possit perducere gradum. Nusquam enim invenies ubi sic doceri possis contra vana blandimenta et caduca; contra tribulationes et adversa ; contrahostium tentamentaet vitia,sicut in vita Domini Jesu, quae fuit absque omni defectu perfectissima. Ex frequenti enim et assidua meditatione vitae ipsius, adducitur anima in ejus amorem, ac confidentiam et familiaritatem : ita quod stabilitur contra vana et caduca, ut ea vilipendat et contemnat. Ut patet in praedicta beata Caecilia, quae ita cor suum de vita Christi repleverat , quod in ipsam vana intrare non poterant.
Unde in pompa nuptiarum, ubi tot vana geruntur, existens, cantantibus organis, ipsa stabili corde , soli Domino decantabat, dicens : Fiatj Domine, cor meum immacur latum, ut non confundar. Fortificatur quoque contra tribulationes, et adversa, ut ea minus timeat et sentiat : ut patet in martyribus. Unde Bernardus : « Idcirco denique audit columba mea in foraminibus petra, quod in Christi vulneribus tota devotione versetur, et jugi meditatione demorerur in illis. Inde martyri tolerantia; inde illi fiducia magna apud Altissimum. Vult benignus dux devoti militis vultum et oculos in sua sustoUi vulnera : ut illius ex hoc animum erigat, et exemplo sui reddat ad tolerandum fortiorem. Enimvero non sentiet sua, dum illius vulnera intuebitur. Stat martyr tripudians et triumphans, toto licet lacerato corpore, et rimante latera ferro : nec modo fortiter , sed hilariter sacrum e carne sua circumspicit ebullire cruorem. Ubi ergo tunc anima martyris^ nempe in tuto, nempe in petra, nempe in visceribus Jesu, vulneribus nimirum patentibus ad introeundum.
Si enim in suis esset viscerlbus, scrutans ea, ferrum profecto sentiret, dolorem non ferret, succumberet et negaret. Nunc autem in petra habitans, qcid mirum si in modum petrae duruerit? Sed neque mirum si exul a corpore, dolores non sentiat corporis : neque hoc facit stupor, sed amor : submittitur enim sensus , non amittitur : nec deest dolor, sed contemnitur. Ergo ex petra martyris fortitudo : » haec Bemardus, 8 VlRTUTUM OyNIUM EXEMPLA IN Christo. — Inde quoque est quod multi confessores, et etiam alii, in laboribus, et tribulationibus, et infirmitatibus suis, non solum patientes , sed et hilares fuisse et esse reperiuntur; quia ex devota meditatione vitae et passionis Christi, eorum animae non in eorum corporibus et visceribus , sed Christi fiiisse et «sse videntur. Instruitur contra hostium tentamenta et vitia, ut in fa ciendis et omittendis , errare aut falli non valeat : cum ibi perfectionem omnium virtutum reperiat. . Nam paupertatis, humilitatis, charitatis, mansuetudinis, obedientiae, patientiae, ceterarumque virtutum exempla et doctrinam, nusquam sic invenies, sicut in vita Domini virtutum.
Quidquid enim virtutum in Ecclesia habetur, ab ipso Christo per exempla operum illius trahitur. Unde Bernardus : a Quid vobis cum virtutibus, qui Dei virtutem Christi ignoratis? Ubinam, quaeso, vera prudentia, nisi in Christi doctrina? Ubi vera justitia , nisi in Christi misericordia? Ubi vera temperantia, nisi in Christi vita? Ubi vera fortitudo, nisi in Christi passione? Soli igitur qui ejus doctrina imbut sunt, prudentes dicendi sunt. Soli justi , qui de ejus misericordia veniam peccatorum consecuti sunt.
Soli temperantes, qui ejus vitam imitari student. Soli fortes , qui ejus sapientiae et patientiae documenta fortiter in adversis tenent. Incassum proinde quis laborat in acquisitione virtutum , si aliunde eas sperandas putat, quam a Domino virtutum : cujus doctrina, seminarium prudentiae ; cujus misericordia , opus justitiae ; cujus vita, speculum temperantiae ; cujus mors^ insigne est fortitudinis. » Unde et Gregorius : « Quid est quod dilectum suum sponsa , non myrrham, sed fasciculum myrrhae nominat? nisi quod dum sancta mens Christi vitam ex omni parte considerat, contra omnia vitia ex qus imitatione , virtutes repugnanies congregat : ex quibus sibi fasciculum aptat, quo carnis suae sempitemam putredinem abstergat. » Unde etiam Augustinus : a Cum onmibus modis medeatur animis Deus , {h-q temporum opportunitatibus , quae mira sapientia ejus ordinantur, nullo modo beneficentius consuluit generi humano , quam cum ipsa Dei sapientia, id est, Filius unicus, consub^tantialis Patri et cosetermiSy totum hominem suscipere dignatus est : Et Verbum caro factum est, e/ habitavit in nobis. Satellites voluptatum divitias perniciose populi appetebant, pauper esse voluit; honoribus et imperiis inhiabant, rex fieri noluit; carnales filios magnum bonum putabant, tale conjugium prolemque contempsit; contumelias supecbissime horrebant , omne genus contumeliarum sustinuit. Injurias intolerabiles esse arbitrabantur, quae major injuria est quam justum innocentemque damnari?
Dolores corporis execrabantur, flagellatus atque craciatus est ; mori metuebant, morte mulctatus est; ignominiosissimum mortis genus crucem putabant, crucifixus est. Omnia quae habere cupientes non vitabamus, carendo vile fecit : omnia quae vitare cupientes a studio deviabamus , percipiendo dejecit. Non enim ullum peccatum commit- • ti potest, nisi dum appetuntur ea quae ille contempsit, aut fugiuntur quae ille sustinuit. » 9 ToTA viTA Christi instructio ET DisciPLiNA. — ^Tota itaque vita ejus in terris , per hominem quem suscipere dignatus est, disciplina morumfuit. Unde iterum Augustimis : o Concedamus non apparere nunc liomines dignos imitatione : quisquis haec putas, mente Deum intuere,»qui hoijio factus est, ut hominem vivere doceret. Recordare quid rit illud quod Joannes ait : Qui dixit se in Christo manere, debet sicut ille ambulavit, et ipse ambulare; et ita nec deerit tibi quem sequeris, quia omnis Christi actio est nostra instructio. Item alibi habemus de pasaone Domini : Exemplum enim dedt vobis, ut quemadmodum ego feci, ita et vos faciatis.
» Unde Beda : « Qui dicit se in Christo manere, debet sicut ille ambulavit et ipse ambulare : quod est, non ambire terrena, non caduca lucra sectari, fugere honores, omnem mundi contemptujn pro coelesti gloria amplecti , libenter cunctis prodesse, injurias nulli inferre, et sibi illatas, patienter sufferre, sed et inferentibus a Domino veniam postuiare; nunquam suam, sed Conditoris ^oriam semper quaerere , et quos secum valet, ad superaa erigere. Haec et hujusmodi gerere, est vestigia Christi sequi : » haec Beda. Christi itaque vestigia sequi debemus : a Quia, ut ait Ambrosius, in agnitione Christi, omnem salutem et sapientiam habemus. Et iteram J Omnia habemus in Christo, et omnia nobis Christus. Si vulnerum curatorem desideras, medicus est; si febribus aestuas, fons est; si gravaris iniquitate , justitia est ; si indiges auxilio, virtus est; si mortem times, vita est; si tenebras fugis, hix est; si coelum desideras, via est; si cibum quaeris, alimentum est : » haec Ambrosius. Et ideo bene per quemdam sapientem dicitur : Hoc est nescire, sine Christo [plttrima scire; Si Christum bene scis, satis est; [si cetera, nescis, Utinam sapientes hujus mundi hoc saperent et intelligerent, et scientiam suam in hanc commutarent! Qui ergo Christum sequitur, errare vel falli non potest : ad cujus virtutes imitandas et adipiscendas , ex fi^equenti meditatione vitae ipsius cor accenditur et animatur, ac divina virtute illuminatur : adeo ut plures fuerint illitterati et simplices, qui magna et profunda Dei inde cognoverant, quia ibi invenitur unctio , quae paulatim purificans animam et elevans, docet de omnibus. i o Est nobis quasi speculum.
— In omnibus itaque virtutibus et bonis moribus, semper praepone tibi illud clarissimum speculum et totius sanctitatis exemplar, scilicet vitam et mores Filii Dei Domini nostri Jesu Christi, qui ad hoc de ccelo nobis missus est, ut praeiret nos in via virtutum, et legem vitae ac disciplinae suo nobis daret exemplo, et erudiret nos sicut semetipsum : ut sicut ad imaginem ejus naturaliter creati sumus, ita ad morum ejus similitudinem, per imitationem virtutum, pro nostra possibilitate reformemur, qui ejus imaginem in nobis per peccatum foedavimus. Quantum autem quisque se ei in virtutum imitatione conformare studuerit, tantum ei in patria, in gloriae claritate propinquior et clarior erit. Percurre ergo singulas quasque aetates Christi , virtutesque ejus per singulas, et sicut fidelis discipulus pro posse studeas imitari. In labore etiam exteriori et interiori, recordare laborum et adversitatum Christi : et quandocumque in aliquo gravaris, statim ad ipsum pium patrem pauperum, tanquam parvulus ad matris gremium curre; totum teilli revela, totum committe, totum in ipsum jacta et projice, et ipse procul dubio tempestatem sedabit, et relevabit te. Non solum autem vigilans Domino Jesu intendas, sed et cum corpus strato recolligis, et caput reclinatorio imponis, sit tibi quasi cum beato Joanne super pectus Jesu recumbens; sicque recumbens super pectus Jesu suge ubera ejus, et in pace in idipsum dormies et requiesces. Et universaliter in omnibus dictis et factis tuis, quasi ad exemplar respicias in Jesum, incedens et stans, sedens et jacens, comedens et bibens, loquens et tacens, solus et cum aliis : ex hoc enim magis eum diliges, et familiaritatis ejus gratiam et fiduciam majorem assequeris, et in omni virtute perfectior eris. Et haec sit sapientia tua, et studium tuum semper de Jesu aliqua cogitare, unde provoceris ad imitandum, vel efl&ciaris ad amandum ipsum. Talia enim meditando, et tempus utiliter expendes, dum occuparis in bonis studiis et divinis, circa Dominum Jesum ; et mores tuos emendabis ad formam vitae ipsius, dum in omnibus agendis semper ad ipsum respicis, omnis perfectionis speculum et exemplum : et quanto magis has frequentaveris meditationes, tanto magis eas tibi reddes familiares, et facilius tibi occurrent, et jucundius te reficient.
1 1 Methodus quo meditanda est viTA Christi. — Vidisti ergo ad quem excelsum^ gradum meditationes vitae Christi perducunt : nunc in ipsas meditationes te aliqualiter introducere tentabo, non omnia quae in Evangelio scripta sunt pertractando , sed quaedam devotiora ex his eligendo. Nec credas quod omnia quae Christum dixisse vel fecisse meditari possumus scripta sunt, sed ad majorem impressionem ea tibi sic narrabo prout contigerunt, vel contigisse pie credi possunt, secundum quasdam imaginativas repraesentationes, quas animus diversimode percipit. Nam circa divinam Scripturam meditari; intelligere, et exponere, multifarie possumus, prout credimus expedire, dummodo non sit contra veritatem vitae, vel justitiae, aut doctrinae, id est, non sit contra fidem, vel bonos mores. Qjaicumque vero asserit de Deo aliquid quod non est tibi certum, vel per naturalem rationem, vel per synderesim, vel per fidem,vel per sacram Scripturam , praesumit et peccat. Cum ergo me narrantem invenies, ita dixit vel fecit Dominus Jesus, seu alii qui introducuntur ; si id per Scripturam probari non possit, non aliter accipias quam devota meditatio exigit : hoc est, perinde accipe ac si dicerem : Meditor quod ita dixerit vel fecerit bonus Jesus; et sic de similibus. Tu autem si ex his fructum sumere cupis, toto mentis affectu, diligenter, delectabiliter, et morose, omnibus aliis CHris et sollicitudinibus tunc omiss*is, ita praesentem te exhibeas, his quae per Dominum Jesum dicta vel fecta sunt, et ex his quae narrantur, ac si tuis auribus audires, et oculis videres, quia suavissima sunt ex desiderio cogitanti, et multo magis gustanti. Et ideo quamvis multa ex his tanquam in praeterito facta narrantur, tu tamcn omnia tanquam in praesenli fierent, mediteris : quia ex hoc majorem sine dubio suavitatem gustabis.
Lege ergo quae facta sunt, tanquam fiant; pone ante oculos gesta praeterita tanquam praesentia, et sic magis sapida senties et jucunda. 12 — Unde et quandoque annotavi loca, iif quibus haec vel illa sunt facta, quia multum valet homini cum audit Evangelium legi, et hoc vel hoc factum tali loco gestum, cum rem gestam scit et loci situm. Ad terram enim sanctam, quam universae Christi Ecclesiae nocte dieque sociare non desinunt, quam bonus ille Jesus inhabitando, et verbo vel doctrina illuminando, illuminatam suo sacratissimo sanguine consecravit, delectabile est aspirare; sed delectabilius eam oculis corporis intueri, et mentis intellectu revolvere, quomodo in locis singulis, in ea nostram salutem Dominus operatus sit. Quis enim enarrare sufficit, quot devoti discurrentes per loca singula, in spiritu vehementi osculantur terram, amplectuntur loca in quibus dulcem Jesum, vel stetisse, vel aliquid egisse audienint? Nunc tundunt pectus, nunc fletus, nunc gemitus, nunc suspiria emittentes, gestu corporis et devoiionis quam foris ostendunt, ct absque dubio intus habent, in lacrymas provocant, plerumque etiam Saracenos. Quid dicam de Patriarchis Jacob, Joseph, et fratribus ejus, qui quia vivi in terra illa esse non potuerunt, elegerunt in ea mortui sepulturam ? Quid plura? Tarditas ingemiscenda est Christianorum nostri temporis, qui tot exempla habentes, tardi sunt de manibus inimicorum eruere terram, quam consecravit sanguine suo Jesus Christus.
Et nota pro regula generali, quod ubicumque in sequentibus meditationes singulares non inveneris, sufficit tibi quod rem per Dominum Jesum dictam vel gestam, antementis oculos ponas, et cum eo converseris, ac familiaris ei fias. Nam in hoc videtur haberi major dulcedo, et devotio efficacior, et quasi totus fructus harum meditationum consistere, ut ubique et semper intuearis eum devote in actu suo et moribus; ut quando Btat cum discipulis suis, quando cum peccatoribus ; quando loquitur, et quando praedicat; quando vadit et quando sedet; quando dormit et quando vigilat; quando comedit et quando aliis ministrat; quando sanat aegrotos, et quando alia miracula facit : describens tibi in corde tuo mores ejus et actus, quam humiliter se habuit inter homines, quam benigne inter discipulos, quam misericors fuit super pauperes, quibus se similem per omnia fecerat, et qui familia ejus specialis videbantur; quomodo nullum sprevit vel horruit, etiam si leprosus esset; quomodo divitibus non adulabatur; quam liber fuit a curis mundi, nec anxius pro corporis necessitatibus; quam patiens ad contumelias, et quam mitis in responsis; non enim studuit se verbo mordaci et amaro vindicare, sed blando et humili responso alterius malitiam sanare; quam compositus in omnibus gestibus suis fuit, quam sollicitus de animarum sa- i lute, quarum etiam amore digna- ; tus est mori ; quomodo seipsum ; praebuit exemplum omnis boni; quam compatiens affiictis fuit; , quomodo infirmorum imperfectioni ; condescendit, quomodo peccatores non sprevit ; quam clementer poenitentes suscepit, quam obediens fuit parentibus, quam promptus in ministrando omnibus; unde ipse ait ; Ego in medio vestrnm sum, sicut qui ministrat; quomodo omnem jactantiam, et omnem singularitatis ostentationem declinavit, quomodo omne scandalum cavit; quam modeste in edendo et bibendo se habuit, quam verecundus in visu fiiit, ^am studiosus ad orationem, quam sobrius ad vigilias, quam patiens laboris et penuriae, et quam placidus in omnibus fuit. Et similiter secundum hunc modum, in omnibus dictis et factis, quae de Christo legeris vel audierrs, meditare mores et gestus suos qualiter ipse in omnibus se habuerit, vel habere potuerit secundum tuam aestimationem : quia in omnibus semper optimo et perfectissimo modo se gerebat, qui in omnibus semper optimus et perfectissimus est. Erat enim aspectu dulcis, colloquio suavis, et omni conversatione benignus. Et maxime contemplare faciem ejus, si potes eam imaginari, quod supra omne videtur difficilius, sed forte reficeret jucundius. Et istud sit tibi pro doctrina , et recursu omnium quae sequuntur , ut ubicumque dictumvel factum narrabitur, si aliter singulares meditationes non fuerint expressae , vel etiam istae ^enerales fuerint omissae, recurras ad hunc locum, et sufficit tibi quod hic generaliter dictum est.
Ut autem Christi fiaciem et tormam, seu figuram ejus totam, et ex his actus, seu mores suos et gestus melius valeas meditari, quaedam de his alibi scripta, hic inserere utile judicavi. Legitur enim in libris annalibus apud Romanos existentibus, quod Jesus Christia, qui dictus fiiit a gentibus Propheta veritatis, staturae fuit procerae, mfidiocris et spectabilis, vultum habens venerabilem, quem possent intuentes, et diligere et formidare; capillos habens ad modum nucis avellanae permaturae, fere usque ad aures, ab auribus cincinnos crispos, aliquantulum cerulaeos, ab humeris ventilantes; discrimen habens in medio capitis, juxta morem Nazarenorum; frontem planam et serenissimam, cum facie sine ruga et sine macula, quam rubor moderatus venustavit : nasi prorsus et oris nulla fuit reprehensio; barbam habens copiosam et impubem, capillis concolorem, non longam, sed in mentobifurcatam; aspectum simplicem et maturum, oculis glaucis, variis, et claris existentibus. In increpatione erat terribilis, in admonitione blandus et amabilis; hilaris, servata gravitate. Aliquando flevit, sed nunquam risit. In statura corporis propagatus et rectus : manus et brachia visui delectabilia. In colloquio gravis, rationabilis, rarus, et modestus : et ideo merito secundum Psalmistam dicitur Speciosiis forma prce filiis hominum :
Inter omnes ergo Scripturas, praecipue Evangelium, quod secundum Augustinum inter omnes divinas auctoritates quae sacris litteris continentur, merito praecellit, studeas prae manibus semper habere, et in corde tuo jugiter circumferre : qtna hoc te de vita et moribus Domini Bostri Jesu Christi, et de omnibus ad salutem necessariis, poterit dariusedocere. Namsecundum Chrysostomumj in Evangelio totius perfectionis naturae rationalis sunmia continetur. Et secundiun Hieronymum, Evangelia Legis impletio sunt, et in his praecepta et ezempla vivendi plenissime sunt digesta. Unde Ckrysostomus : a Oportuerat quidem nihil nos indigere auxHio litterarum, sed tam mundam in omnibus exhibere vitam, vX illarum vice, gratia spiritus, uteremur, et sicut atramento paginae, ha corda nostra inscriberentur a Spiritu. Quia vero hanc a nobis exdusimus gratiam agere, vel secundas divitias expectemus, et intendamus his quae scripta sunt. Non enim propterea datae sunt Scripturae, ut in libris eas habeamus solura, sed ut in cordibus conglutinemus eas. Si enim domum ubicumque fiierit Evangelium positum, non audebit accedere diabolus, multo magis animam intelligentias habentem, tales et circumferentem non tanget unquam, neque superveniet ei daemon, neque peccati natura. Sanctifica igitur animam, sanctifica corpus tuum, hoc in lingua et in cbrde semper habens; si enim turpiloquium sordidat, et d^mones vocat, manifestum est quod ^iritualis lectio sanctificat, et spiritus evellit gratiam.
Attendamus igitur, dilecti, Scripturis : et si nullum aliud, Evangelia saltem circumstudiosa nobis fiant, et haec prae manibus habeamus. Confestim enim expandens libros, si permanseris usque ad finem, omnia respues mundana, omnia deridebis quae hic sunt. Et si dives fueris, nihil reputabis divitias; et si inops fiieris, non confunderis inopia ; non rapies, non avarus eris; sed concupitor eris magis inopiae, et despicies divitias. Si vero hoc fiet, omnia exterminabis mala. Multa alia est lucrari, quae non " est nunc secundum partem dicere; sciunt autem qui experientiam susceperunt.» Et iterum : « Quid igitur imquam ex Evangeliis sequale fiet? Utique Beus conversatur in terris, homo ascendit in coelum, et facta est omnium una permixtio : Angeli cum hominibus chorum faciebant; homines Angelis communicabant, et aliis coelestibus supernisque Virtutibus. Et erat videre antiquum praelium repensum, daemones fugientes, mortem peremptam, paradisum apertum, maledictionem remotam, peccatum de medio sublatum, errorem expulsum, veritatem reversam, pietatis sermonem ubique seminatum et vegetatum, coelestem conversationem in terrae regione plantatam, supernas Virtutes familiariter nobiscum loquentes, et ad terras saepe Angelos ventitantes : ex hisque omnibus spem firmari certissimam futurorum.
Propterea igitur EvangeUum ista vocatur historia, quasi scilicet omnia alia verba inania doceantur, quibus solent praesentia promitti. Quae vero piscatorum annuntiata sunt verbis, proprie ac vere Evangelia nominantur : quia cum omni nobis facilitate donata sunt. Non enim laboribus nostris atque sudoribus, non doloribus et aerumnis, sed per Dei tantummodo in nos charitatem, tam grandiahaec promissa suscepimus : » haec Chrysostomus, Unde et Augustinus : a Evangelii nomen Latine interpretatur bonus nuniius, vel bona annuntiatio, quod quidem cum aliquid bonum annuntiatur, semper dici potest : proprie tamen hoc vocabulum obtinuit annuntiatio Salvatoris. Narratores quippe originis £actorum dictorumque Domini nostri Jesu Christi proprie dicti sunt Evangelistae.
Sed antequam ad Evangelii historiam accedamus, scias quod quaedam per Evangelistas salubriter, directione Spiritus Sancti, aliquando anticipando, vel praeoccupando, quae post dicenda erant; aliquando rememorando, vel recordando quae omiserant, et aliquando recapitulando vel repetendo quae dicta fuerant, posita sunt : quae quamvis aliter conscribi non deberent quam per eos, summe utiliter sunt dictata : quia secundum Augustinum probabile est, quod unusquisque Evangelistarum, eo se ordine credidit debuisse narrare, quo Deus voluit ejus recordationi suggerere. Ne tamen turbari possit devotio parvulorum, locis debitis, quodam ordine alio, prout res gesta, vel dicendi congruentia, exigere videbatur, in sequentibus per ordinem situantur. Non tamen afl&rmo quod hic sit verus ac certus et debitus rei gestae ordo descriptus, quia talis vix ab aliquo reperitur expressus. In ipso autem Evangelio, reperies Verbi incarnati historiam, mandata et promissa, in quibus habes viam, veritatem, et vitam. Christi igitur exemplo nosce, quia bene vivere possis, praeceptis bene vivere scias, promissis bene vivere velis. His itaque tribus, tria pulsare necesse est, scilicet : impotentiam, ignorantiam, negligentiam. Ignorans ignorabitur; negligens vero nescietur; nequam simulator impotentiae nihilominus ejicietur. 1 7 — Expergiscere ergo, anima Christo devota ; evigila, omnis anima Christiana; et singula quae de Christo Jesu dicuntur, diligenter discute, considera attente, morose pertracta, et Domini tui imitare vestigia.
Ille propter te de coelesti sede descendit ad terrena ; tu propter te fuge terrena, appete coelestia. Si dulcis est mundus, dulcior est Christus; si amarus est mundus, omnia propter tesustinuit : Christus. Surge et ambula, noli pigrescere in via, ne Ipcum perdas in patria. Oratio auctoris in libruin vitae Christi. Domine Jesu Christe, Fili Dei vivi, concede mihi fragili et misero peccatori vitam et mores tuos prae oculis cordis semper habere, et pro mea possibilitate imitari ; facque me in ipsis proficere et crescere in virum perfectum, et in templum sanctum in Domino. Illustra, quaeso, cor meum lumine gratiae tuae, quae me jugiter praeveniat et sequatur : ut te ductorem in omnibus viis meis habens, cuncta quae tibi placent implere, et quae tibi displicent vitare possim. Dirige, obsecro, cogitationes, sermones, et actiones meas in lege tua, et in praeceptis atque consiliis tuis, o Altissime: ut in omnibus voluntatem tuam faciens, hic et in aeternum per te merear salvus esse. Amen.
Scripture echoes
- ↩Luke.22.27 — For who is greater—the one who reclines at table or the one who serves? Is it not the one who reclines? Yet I am among you as the one who serves.
Notes
- 1 ↩The source text contains a typographical error ('£actorum') which has been corrected to 'actorum' for translation.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere