De duobus Cdecis post egressum Jericho illuminatis
The Fragrance of the Rose
The crowd follows Jesus as he leaves Jericho, sensing his divinity like the fragrance of a rose.
After this, as Jesus and his disciples were leaving Jericho, a great crowd of people who wanted to hear his teaching followed him; for few dared to enter the desert because of the bandits. The fact that such a large crowd followed Jesus is a sign of his diligent and eager teaching. As Chrysostom says: "A fruitful harvest is the testimony of a diligent farmer, but a full church is the proof of a diligent teacher." No one was hindered by the labor of the journey, because spiritual love doesn't feel fatigue. No one was held back by concern for their possessions, because they were entering into the possession of the kingdom of heaven. Truly, someone who has tasted the heavenly good in truth has nothing left on earth to love. For just as someone who has eaten precious food later finds common fare unappealing, so too, someone who has once truly tasted the sweetness of Christ no longer finds much flavor in earthly goods. Indeed, this is that rose in the fields of Jericho of which Wisdom speaks through Solomon: "I was exalted like a palm tree in Cades, and like a rose plant in Jericho." Therefore, this is that most beautiful rose, white with the holiness of justice and red with the blood of the Passion. Just as a rose is sensed before it is seen, and is held in its fragrance before it is found, so too, as the Lord passed by from a distance, the two blind men sensed His divinity through its fragrance before they ever saw Him—or so says Chrysostom.
The Cry of the Blind
Two blind men, hearing of Jesus' passing, persistently cry out for mercy despite their inability to see him.
And so it follows: And behold, two blind men sitting by the road, begging for alms from those passing by—not far from the road of salvation—heard from the passersby that Jesus of Nazareth, blooming with every flower of virtue, was passing through. O happy hearing, a light rumor! For many kings and prophets wanted to hear, and did not hear. Begging for mercy with a cry, they shouted, "Lord, have mercy on us, Son of David, by your compassion removing our misery." They call him Son of David because they believed him to be the Christ promised through the prophets, and it was known among all the Jews that Christ was to be born from the seed of David. They shouted with great intensity of desire and asked to be enlightened with great longing; having confessed him the Son of David in the flesh, they knew by inspiration that God was also in him. As Chrysostom says: "The two blind men were opportunely offered before the face of Christ, so that, with eyes opened, they might ascend with him to Jerusalem as witnesses of his power." They heard the noise of those running, but didn't see the people, having nothing of their whole body except their voice; and because they couldn't follow him with their feet, they followed him with their voice—so says Chrysostom.
Diverse Perspectives on Grace
The text reconciles the accounts of Matthew and Mark, exploring the spiritual significance of the blind men's condition.
Mark mentions only one of these men—the more famous one—and says nothing about the other, less known man. Augustine says: "Mark also records this event, but he speaks of only one blind man." It's clear enough from the fact that Mark records the name of both the man and his father that one of the two blind men Matthew mentions was very famous in that city. Bartimaeus, the son of Timaeus, had fallen from some great happiness into a very well-known and notorious misery, for he sat there not only blind but also a beggar. That is why Mark chose to mention him, because his illumination brought as much fame to this miracle as his misfortune had brought him notoriety. Bede says: "Mark, who was writing his Gospel for the Gentiles, rightly speaks of one man being illuminated, so that the figure might correspond to the salvation of those he was instructing in the faith." Matthew, however, who was writing his Gospel for the Hebrews—which he knew would also reach the Gentiles—rightly speaks of two men being illuminated, to teach that the one and same grace of faith belongs to both peoples; he took care to maintain this same evangelical account in the following lesson regarding the donkey upon which the Lord deigned to sit. Bartimaeus, which is interpreted as 'son of fatness,' signifies a man nourished by carnal delights; he is called blind because he is deprived of the light of wisdom, of which it is said in Job: This is not found in the land of those who live for pleasure, because carnal delights dull the intellect. When such a person hears of the Savior, they should cry out to Him through devoted prayer so they may receive the light of wisdom from Him—for He gives to everyone abundantly, at least what is necessary for salvation.
Perseverance in Prayer
Despite the rebukes of the crowd, the blind men cry out all the more, teaching us the necessity of perseverance in prayer.
The crowd, however, listening to Christ’s teaching and seeing their dirty clothes and the lack of clarity in their conscience, rebuked them to be quiet, because their shouting was preventing the crowd from hearing Christ’s teaching. These represent those who hold others back from good works. We have, however, a threefold crowd that hinders us: one from the flesh, another from the world, and a third from hell. Carnal desires and persecutions—namely, those of the world and the devil—stand in our way, so that we remain silent regarding the confession of sin, the building up of our neighbor, and the praise of God. This unhappy crowd stands against every good thing: the crowd of the two blind men. The crowd after leaving Jericho rebukes those who desire the flesh by enticing them; the crowd of the world’s tyrants rebukes by persecuting; the crowd of the demons of hell rebukes by deceiving. But how will they be silent in prayer, being blind through the ignorance of their mind, especially regarding their own state, begging through a lack of virtue, and being off the path—namely, the path of salvation? But they shouted all the more, persisting until they overcame the noise of the crowd, fearing that the hearing and the answering of their petition and their voices would be hindered by the rebuke of others; and they begged for mercy, saying, 'Lord, have mercy on us, Son of David.' In this, we too are exhorted to continue in prayer and to persevere in it. Chrysostom says: "They were irritated by being forbidden, and they desired it all the more." That’s the nature of faith: the more it’s veiled, the more it’s kindled. This is why the servants of God aren’t overcome in persecution; the power of faith is secure in danger, yet it’s endangered in security. What else weakens the vigor of faith in everyone as much as long-lasting tranquility? And again: "At first they cried out because they were blind; secondly, they cried out more because they were forbidden to approach the light." Christ, however, allowed them to be forbidden so that their desire might appear all the more. From this, learn that if we have been rejected, yet approach God with earnestness, we will attain for ourselves what we ask—so says Chrysostom. Hence Augustine also says: "Evil and lukewarm Christians forbid good Christians who want to follow the commandments of God; let them cry out, however, and not give up." For when any Christian begins to live well and to despise the world, in the very newness of his life he suffers from the criticism of cold Christians; but if he perseveres, those who previously forbade him will eventually follow him—so says Augustine, on the mercy and power of Christ who enlightens the blind.
The Touch of the Savior
Jesus calls the men and touches their eyes, miraculously healing them and illustrating the modes of divine illumination.
And because it will be opened to the one who knocks, Jesus stood waiting for them; for they could not follow, since they did not see where they were going. He called them so that the crowds wouldn't stop them if they came without being called, and he asked them what they wanted, for he said, "What do you want me to do for you?" He didn't ask this because he was ignorant, but so that their obvious weakness and his power to heal might be recognized through the blind men's own response and confession; for he wanted to have the confession of those being healed for the sake of his miracles, so that the evidence of the miracle might appear more clearly for the benefit of others. They replied, "Lord, let our eyes be opened." Jesus, the fountain of true light, had mercy on them and touched their eyes, and immediately—that is, suddenly—they could see. This shows that such illumination was miraculous, not natural, because nature doesn't act in an instant. Chrysostom says of this: "He touched them as a man in a physical way, but he healed them as God." And again: "As long as they said, 'Son of David,' their healing was delayed; as soon as they said, 'Lord,' healing was poured out, because the son of David could not save, but the Son of God could." Spiritually, according to the Gloss, he touches our eyes when he illuminates our conscience with the rays of his light, and we see immediately: we contemplate God, we know ourselves, and we help our neighbor. It should be noted, however, that there is a threefold mode of illumination: some are described as being illuminated by a word, like the blind man mentioned above; some by a touch, like those here; and some by an ointment, like when Jesus made clay from spittle. The Word is preaching; the touch is interior inspiration; the anointing is the institution of the Sacraments: thus, therefore, He illuminates through the words of sacred teaching, through the gifts of grace, and through the Sacraments of the Church.
Following the Light
The healed men follow Jesus, demonstrating gratitude and the soul's ongoing need for divine guidance.
They followed him, not so much with their feet as with their virtues, their faith, and their way of life; for those who have been enlightened by Christ corporally have also been enlightened by him mentally. For whoever Christ healed in body, he also healed in mind, because he made the whole person whole at once. Chrysostom says of this: 'Those who were healed offered a good gift to Christ, because they followed him.' For this is what God requires of you, according to the Prophet: to walk carefully with your God. And again, Chrysostom says: 'He allowed them to follow him, so that by a recent miracle he might show that he does not die from infirmity.' Their gratitude is evident in the fact that they followed him, because they didn't turn back after the benefits the Lord gave them—which is what many do who, being ungrateful after receiving benefits, return to their vomit and go back to evil. The same Chrysostom says: 'But they weren't like that; rather, they were persevering even before the gift, and grateful after the gift.' Let us also be zealous for them. Even if God delays his gift, and even if many try to lead you away, don't stop asking; for this is how we most effectively draw God to us. See, then, how this is done. Consider their intense longing. Neither poverty, nor blindness, nor the fact that they weren't heard, nor being rebuked by the crowds, nor anything else held them back. Such is the soul that is fervent and engaged in labor, as Chrysostom says. Therefore, you who are off the path and blind, call out to Jesus so that he may deign to enlighten you, that you may see him and follow him through faith and imitation, because this is what we need most of all. Augustine says: "Brothers, our entire work in this life is to heal the eye of the heart, so that God may be seen." For this purpose the holy mysteries are celebrated; for this the word of God is preached; for this, moral exhortations—that is, those things pertaining to correcting behavior, to amending carnal desires, and to renouncing this world, not just in word but by a change of life—are given; for this, all that the divine and sacred scriptures do is to purge that inner self of whatever hinders you from the sight of God, as Augustine says.
Mystical Illumination
The healing of the blind is interpreted as a mystery of the calling of both Jews and Gentiles to the faith.
Origen adds: "So we, too, sitting by the way of the Holy Scriptures and understanding where we are blind, if we ask with true effect, He will touch the eyes of our souls, and the darkness of ignorance will recede from our senses, so that we may see and follow Him who gave us the power to see for no other reason than that we might follow Him." In a mystical sense, this concerns the Jews and the Gentile people. By these two blind men, two peoples are signified: the Gentiles, who were blinded by idolatry; and the Jews, blinded by perverse teaching, transgressing the commandment of God for the sake of human traditions. They sat by the way because they seemed to have knowledge of the Law, but they were ignorant of the Way, which is Christ. One of them held the natural law, the other the law of Scripture; and they heard of the passing of Jesus after He left Jericho—that is, this world. But when Jesus touched their mental eyes, many of the Jews and even more of the Gentiles were enlightened, following Him through faith and holy works. He first enlightens one blind man, and later two, because He first calls one people, and then two. Hence Bede says: "The fact that He enlightened one while approaching Jericho, and two while leaving it, signifies this: before His Passion, He preached to only one people, the Jews; but after His resurrection and ascension, through the Apostles, He revealed the mysteries of His divinity and humanity to both Jews and Gentiles." Many things regarding exposition and meditation set forth above about the one blind man can be applied here; and conversely, many things set forth here can be adapted there.
A Prayer for Sight
A concluding prayer asking the Lord to touch the eyes of the heart and grant the grace to follow him.
PRAYER: Light of light and fountain of brightness, Lord Jesus, who in the affection of your mercy took pity on the two blind men crying out to you, and deigned to touch their eyes and so enlighten them—I ask you, touch my spiritual eyes and illuminate my conscience with the rays of your light, so that I may contemplate you, know myself, and instruct and help my neighbor. Illumine my heart with the light of your divine grace, so that I may have you as my guide in all my ways, follow you by imitating you, and fear and love you above all things, and in all things do your will. Amen. [Text truncated]
Read the original Latin
1 — ^ Et post haec, egredientibus illis^ scilicet Jesu cum discipuHs, ab Jericho, turba multa desiderantium audire doctrinam ejus secuta est eum; pauci enim audebant propter latrones ingredi desertum. Quod turba plurima sequebatur Jesum, snae sedulae et studiosae ductnnae est indicium. Unde Chrysostomus : « Testi monium studiosi agricolae est messis foecunda, assidui autem doctoris documentum ecclesia plena. Neminem labor itineris impedivit, quia amor spiritualis fatigationem non sentit. Neminem possessionum suarum sollicitudo retraxit, quia ingrediebanturin possessionem regni coelestis. Vere euim non habet super terram quod amet, qui bonum coeleste in veritate gustaverit. Sicut enim qui pretiosum manducaverit cibum, postmodum ei haec esca communis ingrata videtur ; sic et qui semel dulceilinem Christi bene gustaverit , terrenorum bonorum de cetero non multum sentit saporem. Nimirum haec est illa rosa in campis Jericho, de qua Sapientia loquitur per Salo loG monem : Sicut palmes exaltata sum in Cades, et quasi plantatio rosde in Jericho, Ergo hasc est illa speciosissima rosa, sanctitate justitiae candida, et Passionis sanguine rubicunda.
Sicut enim rosa antequam videatur sentitur, etantequam inveniaturtenetur in odoribus suis ; sic et Domino transeunte de longe, duo caeci, antequam eum viderent, divinitatem ejus fragrantia senserunt : » haec Chrysostomus.
Uude scquitur : Et ecce duo cdeci sedentes secus viam, ut eleemosynam peterent a transeuntibus, non remote a via salutis, audierunt a transeuntibus quia Jesus^ Nazarenus omni flore virtutum vernans, transiret. 0 felix auditio,rumor levis ! Multi enim reges et Prophetse voluerunt audire^ et non audierunt. Et, misericordiam cum clamore petentes, clamaverunt dicentes : Domine, miserere nostri^ fili Bavid, tua compassione nostram miseriam removendo. Vocant eum filium David, quia credebant eum esse Christum, per Prophetas promissum , et notum erat apud omnes Judaeos, quod Christus de semine David erat nasciturus. Cum magna desiderii intentione clamaverunt, et magno desiderio illuminari postulaverunt, confessi David fiUum per carnem, Deum etiam in eo esse noverunt per inspirationem. Ubi ait Chrysostomus : a Opportune autem oblati sunt ante faciem Christi duo caeci, ut, apertis ocuHs, quasi testes virtutis ejus ascenderent cum eo in Jerusalem. Hi currentium strepitum audiebant, et personas non videbant, nihil solum habentes de toto corpore praeter vocem ; et ideo quia pedibus eum sequi non poterant, voce sequebantur : » haec Chrysostomus.
De uno istorum tantum, scilicet famosiori, Marcus mentionem faciens, de alio tacuit minus noto. Ubi Augustinus : « Hoc autem factum et Marcus commemorat, sed de uno caeco factum. Nam duorum caecorum quos Matthaeus interposuit, unum fuisse in illa civitate famosissimum, ex hoc satis apparet, quod et nomen ejus et patris ipsius Marcus commemoravit. Bartimdeus enim Tim%i filius, ex aliqua magna fehcitate dejectus, notissimae et famosissimae miseriae fuit, quod non solum caecus, verum etiam mendicus sedebat. Hinc est ergo quod ipsum voluit commemorare Marcus, cujus illuminalio tam claram famam huic miraculo comparavit, quam erat iUius nota calamitas. » Unde ait Beda : « Et bene Marcus, qui pro Gentibus suum scribebatEvangelium, unum dicit illuminatum, uteorum, quos instituebat ad fidem, salvationi figura congrueret. Matthaeus vero, qui pro Hebraeis suum scribebat Evangelium, quod in Gentium quoque notitiam erat perventurum, recte duos dicit illuminatos, ut ad utrumque populum unam eamdemque fidei gratiam pertinere doceret; qui etiam in sequentileclione de asino, in quo Dominus sedere dignatus est, eamdem Evangelicam servare Scripturam curavit : » haec Beda. Bartimaeus, qui filius pinguedinis interpretatur, significat hominem in deliciis carnalibus nutritum, ideo dicitur caecus, scihcet sapientiae lumine privatus, de qua dicitur in Job :.
Quod non invenitur in terra suaviter viventium, quia deliciae carnales hebetant intellectum. Et tahs, cum audit de Salvatore, debet clamare ad eum, per orationem devotam, ut ab illo recipiat sapientiae lumen, qui dat omnibus affluenter^ saltem de necessariis ad salutem.
Turba autem doctrinam Christi auscultans, videns sordidas vestes, noii conscientiae claritatem, increpabat eos ut tacerent ; quia per clamorem suum turbam ab audiendo Christi doctrinamimpediebant. Et hi significant eos, qui a bono opere retrahunt alios. Habemus autem triplicem turbam impedientem : unam a carne, aliam a mundo, tertiam ab iaferno; quia carnalia desideria et persecutiones, scilicet mundi et diaboli, nobis obstant, ut taceamus a confessione peccati, ab aedificatione proximi, et a laude Dei. Infelix autem haec turba omni bono obsistit : turba DE DUOBiJS tl. EClS PUST EGllESSUM JEHlCllU ILLIjM, 10/ dcsidcriorum cnrnis incrcpat alliciendo ; turba tyrannorum (iiundi increpat porsoquendo;turbadaemonuminferni incrcpat decipiendo. Sed quomodo taccbunt in ordtione, ca3ci pcr ignorantiam mentis pra^cipue de proprio slatu, mendici per defectum virtutis, et extra viam, scilicct salutis? At illi magis damahant insistLndo, donec strepitum turbae vincerent, timentes ne cx increpatione aliorum impediretur auditio, et exauditio pelitionis, ac vocum eorum; etmisericordiam petebant, dicentes : Dornine^ misererc nostri, fili David. In hoc et nos exhortamur ad orationis continuationem, et in ea perseverantiam.
Ubi Chrysostomus : « Irritabantur vetiti, magisque concupisccbant. Talis est enim natura fidei, quanto magis velatur, tanto magis accenditur : propter quod servi Dei in persecutionibus non vincuntur, virtus enim fidei in periculis secura est, et in securitate periclitatur. Quid enim aliud sic vigorem fidei in omnibus laxat, quam longatranquillitas? » Et iterum : « Primo enim clamabant, quia caeci erant; secundo, magis clamabant, quia ad lumen accedere vetabantur. Christus autem permittebat eos vetari, ut plus eorum desiderium appareret. Hinc autcm disce, quia si abjecti fuerimus, cum studio accedentesadDeum,pernosipsosassequamur quod pctimus : » haec Chrysostomus. Unde et Augustinus : « Bonos enim Chrislianos volentes facere praecepta Dei, Christiani mali et tepidi prohibent ; clament tamen illi, non deficiant. Cum enim quisque Christianus coepit bene vivere, mundumque contemnere, in ipsa sui novitate patitur reprehensores frigidos Christianos; sed, si perreveraverit, ipsi jam obsequuntur, qui ante prohibebant : » haec Augustinus, 4 MlSERICORDIA ET POTESTAS ChRIsTi c^cos iLLUMiNANTis.
— Et, quia pulsanti aperietur, stetit Jesus exspectans eos ; quoniam illi sequi non poterant, quo enim pergerent, non videbant; et vocavit eos, ne turbae prohiberent, si non vocati venirent ; ct interrogavit eos quid vellent, ait enim : Quid vultis ut faciam vobis ? non tamen hoc ignorans, sed ut ex responsione et confessione caecorum manifesta debilitas et virtus remedio cognosccretur, quia ad miraculorum operationem vulthabere sanandorum confessionem, ut ex hoc magisappareat evidentia miraculi ad aliorum utilitatem. Et illi dicunt : Domine^ ut aperiantur oculi nostri. Miscrtus autem corum Jcsus, fons verae lucis, tetigit oculos eorum, et confestim, id cst subito, viderunt ; ex quo patet quod talis illunnnatio fuit miraculosa, non naturalis, quia natura non operatur in instanti. Ubi Chrysostomus : « Tetigit autem ut homo carnaliter, sanavit ut Deus. » Et iterum : « Quamdiu dixerunt : Fili David, suspensa est sanitas, mox ut dixerunt : Domine, sanitas est infusa, quia salvare non poterat filius David, sed Filius Dei : )) haec Chrysostomus. — Spiritualiter, secundum Glossam^ oculos tangit, cum radiissuae lucis conscientiam illustrat, et coiifestim videmus: ad Deum contemplandum, ad nos cognoscendum, ad proximum juvandum. Notandum autem quod triplex est modus illuminationis : illuminati enim leguntur aliqui verbo, sicut caecus, de quo dictum est supra ; aliqui tactu, ut isti de quibus fit hic mentio ; aliqui unguento, sicut ubi Jesus fecit lutum ex sputo.
Verbum est praedicatio ; tactus est interior inspiratio ; unctio, sacramentorum institutio : sic ergo illuminat per eloquia sacrae doctrinae, per charismata gratiae, per sacramenta Ecclesiae.
et 86cuti sunt eum, non tam pedibus, quam virtntibus, ac tide et moribus; quia illi, qui a Christo illuminati sunt cor[)oraliter, ab ipso etiam illuminati sunt mentaliter. Quoscumque enim Christus sanavit corpore, sanavit et mente, quia totum hominem simul fecit salvum. Unde ait Chrysostomus : « Bonum muiius obtulerunt Christo sanati, quia secuti sunt eum. Hoc enim Deus a te requirit, secundum Prophetam : Sollicitum ambulare cum Deo tuo. » Et itcrum : « Permisit eos ipsum sequi, ut recens miraculum ostenderet eum non ex infirmitate mori : » haec Chrysostomus. In hoc autem quod secuti sunt eum, patet eorum gratitudo, quia non resiUeruut post benelicia donata eis a Domino, quod tamen multi faciunt, qui post beneficia ingrati existentes ad \omitum revertuntur, et ad malumredeunt. Ubi idem Chrysostomus : (( At illi non fuerunt tales, sed et ante donationem luerunt perseverabiles, et post dationem grati. Hos et nos zelemur.
Etiamsi tardaverit dationem Deus, etiamsi muiti sint qui abducant, ne desistamus petentes ; sic enim maxime Deum attrahcmus. Yide itaque et hic quaJiter. vehementem eorum concupiscentiam. non inopia, non ca^citas, non audiri, non a turbisincrepari,non aliquid aliud prohibuit. Talis est anima fervens et in labore versans : » hsec Chrysostomus. Tu ergo existens extra viam et caecus, clama ad Jesum, ut te illiiminare dignetur, ad ipsum videndum, ac fide et imitalione sequeodum, quia hoc praecipue est nobis neccssarium. Ubi Augustinus : (( Tota igitur, fratres, opera nostra in hac vita est sanare oculum cordis, unde videatur Deus. Ad hoc, sacrosancta mysteria celebrantur ; ad hoc sermo Dei praedicatur ; ad hoc, exhortationes morales, id est pertinenies ad corrigendos mores, ad emendandas carnales concupiscentias, ad renuntiandum, non voce tantum , sed mutatatione vitge, huic seculo ; ad hoc agunt, quidquid agunt, divinee sacraeque litterae, ut purgetur illud interius ab ea re, quae uos impedit ab aspectu Dei : » hsec Augustinus.
Ubi et Origenes : a Et nos ergo sedentes juxta Sacrarum Scripturarum viam, et intelligentes in quibus caeci sumus, si ab effectu petierimus, tanget oculos animarum nostrarum, et recedent a sensibus noslris tenebrae ignorantiae, ut eum videamus et sequamur, qui dedit nobismetipsis posse videre propter nihil aliud, nisi ut eum sequamur : » haec Origenes. , 6 Mystice de Jud^is et de populo Gentili. — Per duos caecos istos significantur duo populi, scilicet : Gentiles, qui erant excaecati per idololatriam; et Judaei, per doctrinam perversam, mandatum Dei transgredientes propter traditiones hominum ; qui sedebant secus viam, quia videbantur habere Legis notitiam, sed viam, quae est Christus, ignorabant. Quorum alter legem naturalem, alter Scripturae legem habebat; et audierunt de transitu Jesu, posti^uam exiit de Jericho, id est de hoc seculo ; sed Jesu eorum oculos mentales tangente, illuminati sunt multi de Judaeis, etde Gentibus plures, eum perfidem et opera sancta sequentes. Et prius quidem unum, postea duos caecos illuminat, quia unum prius populum, deinde duos vocat. Unde ait Beda'. (( Quod autem appropiuquans Jericho, unum illumiuavit, ac profidscens de Jericho duos, hoc intimavit : quod ante Passionem suam uni tantum populo Judaeorum praedicavit ; post resurrectionem vero atque ascensionem suam, per Apostolos, et Judaiis et Gentibus divinitatis suae et humanitatis arcana patefecit : « haec Beda. PJura ad expositionem et meditationem pertinentia, supra de uno casco posita, possunt hic applicari ; et e converso, plura hic positaibi aptari.
ORATIO Lux lucis, et fons luminis, Domine Jesu, qui duorum ca^corum ad te clamantium affectu misericordiae misertus, oculos eorum tangere, et sic eos ilJuminare dignatus es, tange, quaeso, oculos meos spirituaJes, et radiis tuai Jucis conscientiam meam ilJustra, ad 1e contempJandum, ad me cognoscendum, ad proximum instruendum et juvoudum. IlJustra cor meum lumine tuae gratiae divinae, ut te ductorem inommbus viismeishabeam, te imitando sequar; et te, qui es super omnia, pra^ omnibus timeam ct diJigam, tuamque in omnibus faciam voluntatem. Amen. Tl
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