De Passione Domini nosUn meditanda
The Necessity of Meditating on the Passion
The author exhorts the Christian to make the remembrance of Christ's Passion a daily, disciplined practice, detaching from worldly comforts to focus the heart on the Savior.
It occurs to me now that we should discuss the Passion of our Lord Jesus Christ, which a Christian ought to remember at least seven times a day. Hence Bernard says that a Christian's daily reading should be the remembrance of the Lord's Passion, and that nothing so inflames the human heart as the Passion and humanity of the Savior, when it is often and diligently pondered. Whoever, therefore, desires to glory in the cross and Passion of the Lord must persist in it with diligent meditation; it is the one thing above all others that should be fixed in our hearts, so that just as He always bears the scars and wounds in His own body—and they are never erased from His body—so too they should be held in our hearts through our memory, and never be allowed to fade from them. If the mysteries of this Passion and all that was done around Him were perceived with the full intuition of the mind, they would surely lead the one meditating into a new state of being. For to one who searches into it from the depths of the heart and with the very marrow of their being, many unexpected steps appear, from which they would receive a new compassion, a new love, new consolations, and consequently a new state of sweetness, which would seem to them like a foretaste and a participation in glory. Thus, a certain devout nun was so affected by the Passion of Christ that she could never look upon an image of the Crucified without falling to the ground. She was so totally absorbed that she would lose all sense of herself. It's necessary, therefore, that one should show oneself affectionate, diligent, and thoughtful regarding each and every event that occurred during the Lord's Passion, and that one should persevere in directing the whole focus of the mind toward it, with the eyes of the heart wide awake, forgetting all other cares and exterior anxieties. Know that if you want to make progress in this science—which is above all others—you must apply yourself with great diligence to abstain from delicate food and drink, taking only what is necessary, and that sparingly. Late-night meals or excessive drinking are also a hindrance. They hinder prayer and contemplation, which is why you should abstain from them as much as you can. You should also avoid soft clothing and beds, and keep your dress simple. Be moderate in your physical movements and posture. Be temperate in all things. You must also avoid excessive talking and stay away from foolish and idle chatter. For it's a great hindrance to anyone who wants to imitate the life of Christ to be distracted by such things, rather than being focused and joyful in the spirit.
Living in the Presence of the Suffering Lord
The reader is encouraged to imagine themselves as a present witness to Christ's suffering, crucifying their own worldly desires in union with Him.
You need to imagine yourself present in your thoughts, as if you were there when He suffered; you should speak, live, and grieve as if you were seeing your Lord suffering right before your eyes. For in this way, the Lord Himself will be present to you in spirit, just as you imagine Him to be present; He will receive your prayers and accept your deeds. In short, you must diligently distance yourself from worldly pleasure and comfort so that what is bitter and hard may become sweet and pleasant to you, if you hope to find consolation and sweetness for your soul in the sufferings and Passion of Christ. For the comfort of the flesh does not go well with contempt for the Lord's Passion; they are, so to speak, contrary terms. The flesh and the spirit cannot be delighted at the same time; indeed, as the Apostle says, they are at odds with each other. Hence Bernard says: 'The Cross of Christ opposes pleasure, and pleasure opposes the Cross.' And how can those who love pleasure be excused from being persecutors of Christ? For they become guilty of the death of Christ. If not as persecutors, they are at least contemptuous of such a great thing. And again: 'May I never boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world.' He says, 'Not only dead to the world, but also crucified,' which is the most ignominious kind of death. I myself, and he himself. Everything the world loves is nothing but a fleeting delight. They are fleeting and deceptive. Quietly reflect on the Passion of the Lord. For the Apostle's words are to be meditated upon in general, as they teach us to be crucified to the world. I am dead to the world. And the world is dead to me. — I am crucified to the world. Crucified with Him. In His Passion. Crucified. He was truly being afflicted. In the world. ... Oh, the chains of vice. ... And he himself... was being crucified. To Him. Through the sufferings. To the affection. These. Truly. Therefore. If. And because, but.
The Soul's Need for Divine Consolation
The author reflects on the soul's natural movement toward delight, urging the reader to seek divine consolation in the Passion rather than in worldly things.
Gregory says, "The soul is never without some delight." It is never empty. If it doesn't find delight in God, it seeks it in lower things. It must have something. It is drawn to what it loves. Whether it is asleep or awake, it is always moving toward something. If it doesn't find divine consolation, it will look for it elsewhere. It cannot remain still. The source text is too corrupted to translate. And. This for himself. Divine [grace/consolation]. No text available. No text available. Bernard says. No text available. The source text for this section is corrupted and illegible. The source text for this section is corrupted and illegible. The source text for this section is corrupted and illegible. The source text for this section is corrupted and illegible. The source text for this section is corrupted and illegible. The source text for this section is corrupted and illegible. The source text for this section is corrupted and illegible. The source text for this section is corrupted and illegible. Deep within. Anyone who leads and draws others, yet refuses the grace of consolation, actually robs himself of the very grace he would otherwise deserve. With full affection and intense desire, you must seek and knock, asking without doubt, so that you might receive what you are looking for. Therefore, don't seek consolation. Except for it. If you desire to have divine consolation, it is the same. Bernard says that divine consolation is delicate. Consolation which... It is given to those who allow no foreign thing in, who don't follow a double path or hold a double affection, but instead seek the divine. Consolation is for the unworthy. Be yourself. Return to it. To that same place. Hence Bernard says: The soul is led to heavenly blessing if it seeks with a single intention. For its own sake. Preparing the way, if... perhaps it... it doesn't obtain the grace of Christ. ... He provided manna for others. Israel, the hope that... they ate. from it. The source text for this section is corrupt and illegible. The source text for this section is corrupt and illegible. The source text for this section is corrupt and illegible. The source text for this section is corrupt and illegible. The source text for this section is corrupt and illegible. The source text for this section is corrupt and illegible. The source text for this section is corrupt and illegible. The source text for this section is corrupt and illegible. The source text here is corrupted and illegible. The source text here is corrupted and illegible. The source text here is corrupted and illegible. The source text here is corrupted and illegible. The source text here is corrupted and illegible. The source text here is corrupted and illegible. The source text here is corrupted and illegible. The source text here is corrupted and illegible.
The Cross as the Path to Glory
The author explores the paradox of suffering, teaching that sharing in Christ's tribulations is the only way to share in His future glory.
... Therefore, a person should consider themselves unworthy of divine consolation. holy... A person who has truly repented ought to find their only joy in sorrow. They ought to say with the Prophet: "Wherever I am, I will seek my God." my soul refused to be comforted, that is... externally, and therefore it follows: I remembered God. and. I have been chosen. Richard of Saint Victor. no intellect reaches to... the contemplation of heavenly things perfectly, unless the flesh is withdrawn from its necessities. it is withdrawn. From which also. Gregory. Gregory says: If... in the flesh... whatever we cut away, soon in... the spirit. what delights. ... So, bear it patiently. ... Safe. Our Lord. Keep the memory of His Passion. And by keeping his wounds in your heart, you may be most certain that you will be his. Consolation. You are his companion. You will be made part of his future glory if you share in his tribulation. In this. You'll be found a partner in his suffering. You'll be found. In this. He won't deny his glory to those who mourn, nor to those who are his own. Great is this grace. The indolent, and even the self, wait for the resurrection. His own. He chose to remain hidden. Which... The good Prophet hinted at this, saying: 'Those who sow in...' ...tears, shall reap in joy.' Hence the Apostle... . However, if we suffer with Him, so that we may also be glorified with Him. For He says: “Whoever eats My flesh and drinks My blood has life.” It is eternal, in other words. . We suffer with Him, and we will reign with Him. We will reign together. But we must suffer not only in heart, but also... ...in body; we must suffer with Christ. With Christ. . ... ... Ambrose/Osius... ... ... Who... however... suffers with him. Do not suffer through it perfunctorily. Instead, endure in the tribulations of Christ. With a heart full of peace. Let it fill you, just as it filled Paul. Therefore, understand. Learn. — May the sign of the cross be imprinted on your heart, to be held in love. That is, the rule. And... The holy, and... Everything. By life. Conforming through the affection of love. And yours. A seal. Above the heart, to direct your life. Above all else. Act, and... To me, you are... I command you to... Operations, and the sign of the cross in your form. Your soul is imprinted with what is sealed.
The Treasure of the Wounds
The author details the spiritual value of meditating on the specific wounds of Christ, presenting the Passion as the ultimate book of life for the believer.
You deserve to love me in both ways, for love is as strong as death—meaning I loved you so intensely that I died for your love—and jealousy is as hard as the grave, because in no temptation from the enemy could I be turned away from the care of your salvation, just as the grave is not softened by any of the torments of the miserable. Therefore, we must enter the kingdom of heaven through many tribulations; this is well symbolized by the fact that the cross is placed between the choir and the chancel of the church, so that those who wish to enter the choir must pass under the cross, because no one can enter from the Church militant to the Church triumphant except through the cross. It certainly pleases God greatly when a person carries the memory of His Passion and His wounds in their heart. It is told that when a certain hermit of most holy life was urgently praying to the Lord to show him what, among other services, He would most accept from him, he saw a man, naked and shivering with cold, carrying a great cross upon himself; and when he asked who he was, he said, 'I am Jesus Christ.' You asked me to show you what, among other services, would please me most, and now I tell you this: that a person should help me carry my cross, and my wounds, and my Passion in their heart. And saying this, He vanished. We must carry the Lord's cross and help Him carry it: in the heart, through remembrance and compassion; in the mouth, through frequent and devout thanksgiving; and in the body, through discipline and mortification, so that we may give thanks to our Savior in heart, mouth, and deed. An elderly recluse, longing to know the number and extent of all Christ's wounds, prayed to God tearfully about it and was answered by a voice from heaven: "My body had five thousand four hundred and ninety wounds. If you wish to honor them, recite the Lord's Prayer and the Angelic Salutation fifteen times daily in memory of my Passion; in this way, after a year, you will have honored each wound with reverence." This prayer is very pleasing to God, as was later revealed to a hermit. This number is taken according to a leap year so that it may always be sufficient; for the smaller number that some suggest—namely five thousand four hundred and seventy-five—is only for other years, but that is not enough. Regarding the number of Christ's wounds, there are these verses: "A voice from heaven was sent, as is read, to comfort the heart of the weeping elder, as follows: D, lead eleven times, X, with the simple part taken away, Christ, from whom you have revived, you will know all the wounds. So many, indeed, were the wounds of Christ," counting each lash of the scourging as one wound, and each thorn puncture as one. The individual parts of this number correspond to the mystery of the Lord's Passion. For the thousand, which is the final limit of numbers, signifies the ultimate and supreme perfection possible for a human in this life, which Christ fulfilled to the highest degree in his Passion. The five refers to the five senses, in all of which Christ suffered, so that he might restore our senses, which were corrupted by our sins. The hundred also denotes perfection. The perfection of the New Testament, which consists of the four Gospels, can be understood through the number four hundred; this Testament was, in fact, dedicated in the blood of Christ’s Passion. The number ninety—formed by multiplying ten by nine—designates the nine orders of angels, among whom we are led by observing the commandments of the Decalogue, and this happens only through the merit of Christ’s Passion. Many great blessings come to the person who frequently turns to the Passion of Christ and is diligently occupied with it. If you desire to reach a knowledge of the Divine, you must learn to ascend step by step to higher things through the humanity Christ assumed and through the Passion of His humanity, as if by a royal road; for there is no way to reach the heights of the Divine or its unusual sweetness except by being drawn, through a certain pious affection of faith and love, through the bitterness of Christ’s humanity. And the higher someone climbs while neglecting this, the deeper they fall. This is the way to travel; this is the gate that grants entry to the desired end. For through the fruitful and venerable Passion of Christ, the substance of all spiritual goods is most abundantly provided to us. For where is our glory, where is the hope and joy of our heart? Truly, it is in Christ, the one supreme and true Good, and in the most precious treasure of His Passion. Therefore, it's a delight to keep this priceless treasure constantly in the heart, to speak of it continually, and to be occupied with it in mind and body at all times; if only it would never wither in our hearts, but always remain new, springing up with renewed life! How blessed you are, glorious light of the churches, who reached the secret depths of the Godhead, entering the abyss of divine love by looking with purer eyes and hearing words that no human is permitted to speak; yet, descending to the lowest place with a certain honeyed affection for this Passion, you brought it forth from the treasury of your heart, saying: "I decided to know nothing among you except Jesus Christ, and him crucified." O honey-sweet Word, sweeter than honey and the honeycomb, to be chewed over constantly by devout minds, from which flows the liquid that to the wretched... ...pours out the joys of salvation in abundance! Furthermore, anyone who desires to possess eternal salvation and the greatness of the rewards, and longs to climb the peak of all virtues, to obtain knowledge and wisdom, to stand with equanimity between prosperity and adversity, to walk a secure path, and also to taste beforehand the bitterness of Christ’s Passion and the most sweet drink of his consolation, must carry Jesus Christ, and him crucified, constantly in his heart. Frequent memory of this Passion makes any unlearned person most learned, and causes the unskilled and the simple to progress into teachers—teachers, I say, not of the knowledge that puffs up, but of the love that builds up. It is like a certain book of life, in which everything necessary for salvation is found. This book, teaching about all things, is felt to be anointed with a certain honeyed sweetness. Blessed is he who seriously applies himself to its study, because he will progress in the contempt of the world and in the love of God, and will receive an increase of all virtues and graces. The memory of Christ’s Passion shouldn't be done perfunctorily, nor with hasty acceleration, especially when sufficient and opportune time is at hand; but with mature, lingering, and heartfelt remembrance, and a certain tearful compassion.
The Hardness of Heart and the Remedy of Prayer
The author addresses the struggle of a hardened heart, offering practical advice on how to use physical acts of piety to stir up compunction and compassion.
Unless this sweetest fruit is chewed with the teeth of discernment, its flavor will not move the heart. If you cannot weep with the one who is weeping, or mourn with the one who is suffering, you should at least offer your devotion to these great mysteries. You will find grace through it. Give thanks freely. ... ... ... ... and to give thanks. You must. . But if you feel neither the affection of compassion, nor of gratitude, nor of longing, but are moved by a certain hardness of heart, If you feel weighed down when you remember Him, yet still find your heart hardened, and if you're somehow unable to offer praise to God or keep the memory of this life-giving Passion in your mind, then you must hold fast. If you can't do this, commit yourself to His most loving hands. Strike the flint twice. That is to say, through inward recollection. And yet, you must still be persistent in your body. . Apply yourself to the work, training yourself in piety. Through the expansion of your soul. By lifting your hands or eyes to the Crucified, beating your breast, making devout genuflections, using disciplines and scourges, and continuing in other similar acts of piety. Until... Until the waters of abundant tears are drawn forth. So that your reason may drink in devout longing. And as if it were the body. His spiritual ascent to the grace of the habit. Furthermore, It's necessary to meditate frequently on Christ. Among these, you should know there are countless other comforts that will benefit you, namely, regarding the three primary vices. These things exist in the world, and they are to be rejected: for the sake of tribulation and the softening of penance; for the sake of repelling disordered sadness; and for the sake of punishment. of purgatory. To be diminished. The first is found in Lamentations, where it says: 'Remember my poverty and my misery, the wormwood and the gall.' That is, the gall. . Therefore, the desire of the flesh must be restrained. By the cross. Through the bitterness of his suffering and his poverty, the desires of the flesh are overcome. And the pride of life is overcome through his being held in contempt. But these things are voluntary. They are endured for the sake of the Cross. They belong to Christ, because Christ is in them. He endured ignominy, and so on. Truly glorious. Because... ... Christ is in it. He endured shame. He did the same. He suffered. Because Christ... ... In it... He endured it. Poverty. Regarding this: Second, it's also clear from this, because... food sometimes... is tasteless in itself! but through the seasoning added to it, ... ... it becomes seasoned or palatable. savory. so, too, are tribulation and compunction. they are themselves... . but when the seasoning of the Passion of Christ is added, which... they are made... namely, how it drives away sorrow, and by example offers you... I will show you by word. There was a certain brother who, regarding his conversion... was so lethally oppressed by a certain sadness in his ordered life that he could not... read, pray, or do anything good at that time. he was unable to do so. Now, one day while he was in... his cell, sitting there, and was being severely pressed by this suffering and afflicted with incredible pain, an intellectual voice suddenly came to him from above, saying: "Why are you here?" Stop being idle and look within yourself. Stop wasting away now. Devote yourself to my Passion. Don't let bitterness overcome your heart. Endure it. . When the brother heard this, he got up and... ...set himself to meditate on the Passion. Be silent. And step away from your own inclinations. . Healed by this salvation, and through his constant reflection, you will never be the same. And from then on, you'll be different. He never felt such a passion of the soul; but as for how much he felt, it was truly great. Specifically, in what way. These things.
The Moral Lessons of the Passion
The author outlines the moral and purgative benefits of meditating on the Passion, emphasizing the need to reject pride and embrace the humility of the Crucified.
The most useful meditation is one that has the power to ease the pains of purgatory. . I will judge it. And. Nature leaves nothing disordered. in itself. Nature leaves it, but divine justice does not overlook it. which it leaves unpunished, either here or in the next life. Future. I owe. Let him submit to correction. When, therefore, do you think? That. The end is to have the punishment of someone. The sinner who is not meditating in general. He is liable to the satisfaction for every death. For the highest part. No. If someone were a sinner, who would be forced to pay even the smallest coin of their debt? Oh, how miserable the soul is. The soul. Out of compunction! Oh. Long-lasting. And the bitter, harsh initiation. Enduring pain and the intense, heavy repentance are more severe than any earthly torture. But see how the lightest punishment and the most abundant satisfaction could compensate for whatever is given from the treasury. Receive the peace of the immaculate Lamb, for in this you possess the treasury of the saints. Because of the greatest love. The most perfect and immense pain, suffered for God, is and remains superabundant. It is superabundant. And therefore it endures. It establishes itself. Toward this. This... The Lord... By merit and... Draw yourself, so that... Purging... It is necessary... In. If you could be freed from all of it. If, therefore, you are to be freed from the long punishment of purgatory. And from the bitter, temporary, and brief one. And. Love. Strive to exchange this for that. First of all. You must offer your heart with compunction and spirit. Contrite and humble when... with a groan. I struggle with the weight of your heart's delays. Arm yourself against your own justice before the Lord, carefully reflecting on what you have done. Whom you have offended, and what you have done. If you have sinned, be blind to your own desires, like the sand of the sea, and then... you must present your fear before the eternal judge. Judge yourself. Despise your own humility and... Consider yourself worthless. So that, when you are among the publicans, you might be counted among them. Don't dare to lift your eyes to the highest things, nor... But rather, in the things placed before you, do not name the glorious. But... Don't look to yourself as a man, but to the eternal and immutable God. And to value. Pretended. To annihilate yourself, and so to be miserable before the face of the Judge, and with a deep sigh of the heart. I seek your mercy. And to say: I have sinned, my Lord. I have sinned against you. And not. I am not worthy to be called your son; make me like one of your servants.✦ With a heart full of affection, you should contemplate and magnify the merit of Christ’s Passion, thinking how all-powerful is the redemption found in Him, and how even the smallest drop of His most precious blood—which flowed through every part of His wounded body—is of infinite value. It flowed forth constantly. Therefore, by this redemption. It would have been enough to satisfy for the whole world; but abundantly: He gave Himself. and with pure desire in a proof of the greatest love. And of the most overflowing mercy. For the comfort of all. Of the miserable. T. Finally, you should seek the hand of the Helper with a humble and fervent heart, and ask for the merit of the most merciful Redeemer as an infinite support, for nothing is more necessary; because He is ready. And that fountain of piety is always hungering for you to come. More ready to show mercy than you are to ask for it. The Word of grace and... It's something a miserable sinner should receive with the greatest joy, because in it... In Christ's Passion, we find this ready at hand. From which we can wash away our sins. To wash away our punishments, to blot them out, and to gain grace. And to win glory. To merit it. ! Mercy. Therefore, keep the Passion of Christ always in your heart, along with all your tribulations. In adversity. . Whatever happens. To that very thing. Bear it, and study his example. As much as. It is possible. Put it on. . And when... hidden things. by dispensation. when your internal consolation is withdrawn from you. don't be discouraged. don't seek it. You must become like the true Crucified One, seeking consolation from nowhere else. Go and seek Him. But be patient as you wait. Lift your heart to the Father in heaven. In this, you must look to yourself. Let go of all your own thoughts. Cast them all upon Him. Then you'll find peace. The more pressure you feel in your inner life and the more you experience that inner desertion while your will remains united to God, the more you'll resemble the Crucified and the more dear you'll be to the loving Father; for this is truly the point of adversity by which the most proven soldiers, stationed in the ranks of Christ, are most strictly tested. Furthermore, you must entrust all misfortunes and every sorrow to the mercy of God, and conduct yourself in every action as someone who is about to depart from this world. You must also seek a constant refuge in the wound of the side of Jesus Christ, like a dove in the clefts of the rock, because in this place you'll always find the most abundant forgiveness of sins, the fullness of grace, and secure protection from all impending evils.
The Narrative of the Suffering Savior
A detailed reflection on the events of the Passion, from the betrayal to the crucifixion, designed to inflame the reader's love for the suffering Lord.
So, let's move on to the narrative of our purpose. If you’ve paid close attention to what was said earlier about the life of Christ, you must now apply your whole mind and all your strength even more vigilantly, because it’s here that His love—which ought to set our hearts completely on fire—is most clearly revealed. It isn’t just the Lord’s painful and mortal crucifixion that is a source of the deepest compassion, bitterness, and shock, but also the events that led up to it. For what does it mean to consider that our Lord Himself—God, blessed above all things—was in a continuous battle of pain, great insults, and torments from the hour He was sought out and captured at night with torches and weapons like a thief, right up to the sixth hour, the hour of His crucifixion? There was no rest given to Him, not even a little; instead, in every battle and conflict, just listen and watch: one person betrays Him, another seizes Him, another binds Him, another leads Him away, another pushes Him, another shouts, another rises up against Him, another harasses Him, another twists Him around, another questions Him, another seeks out false witnesses against Him, another joins the one questioning, another speaks false testimony against Him, another accuses Him, another mocks Him, another blasphemes, another spits on Him, another covers His eyes, another strikes Him in the face, another slaps Him, another dresses Him in a white robe, another scorns Him, another ridicules Him, another leads Him to the pillar, another strikes Him while He is being led, another screams, another takes Him in to harass Him insultingly, another makes an attack on Him, another strips Him, another binds Him to the pillar, another scourges Him, another dresses Him in purple to insult Him, another crowns Him with thorns, another puts a reed in His hand, another takes it back furiously to strike His thorny head, another mocks Him by bending the knee, another greets Him as if He were a king. These things and many others like them were inflicted on Him not just by one person, but by many others as well. He is led and led back from judgment to judgment, from insult to insult, from torture to torture; He is scorned and rejected, turned and twisted this way and that like a foolish and weak man, and even like a thief and the most wicked criminal: now to Annas, now to Caiaphas, now to Pilate, now to Herod, and again to Pilate, and there, now inside, now outside. My God, what is this? Does this not seem to you to be a most harsh, most bitter, and continuous battle? But wait a little while, and you'll see even harder things. The leaders, the scribes, the Pharisees, and thousands of the people stand against him, persistent and full of life. Everyone shouts in unison that he must be crucified; the cross is laid upon his shoulders—already broken and torn—so that he may be crucified upon it. Citizens and strangers alike rush in from everywhere—from the highest to the lowest riffraff and drunkards—not to sympathize, but to mock. There is no one who recognizes him; instead, they attack and afflict him with filth and insults. And while he carries his own shame, he has become a byword to them. Those who sat at the gate spoke against him, and those who drank wine sang songs about him. He is pushed and distressed, dragged and hurried along; and so, exhausted, scourged, tortured, completely worn down, and filled to the brim with insults, he is not allowed to rest or have a moment of peace. He can barely catch his breath until he reaches the place. The place of Calvary. They did all these things with violence and fury. Yet in that very place, the end and rest of the work we are discussing is established. But what is that rest? Crucifixion and the piercing of pain; look at what it is—it's harsher than war. You see, then, how he endured a long and hard war up to the sixth hour. Waters have entered even to his soul; and truly, many fierce and terrible dogs have surrounded him, sharpening their tongues and hands against him like a double-edged sword. Three principal things in the Passion of the Lord pertain to the part of penance: nakedness, mockery, and bodily affliction. In the Passion of Christ, however, three things were at their height, to which all other things are reduced, and in which the sum of penance is expressed and the perfection of true patience is tested: first, the abandonment and stripping of things; second, contempt and mockery; third, pain and bodily affliction—all of which were at their height in Christ the Lord. He was stripped by those who crucified Him, leaving Him without even a loincloth—something we read was never done to any thief—and it’s not unreasonable to believe He was wrapped in small cloths by His loving Mother. He ascended the cross so naked that if we want to see the earth—the mother of all bodies—as His grave, it fits perfectly and literally what holy Job says: 'Naked I came from my mother's womb, and naked I shall return there.' Regarding this, Ambrose says: 'It remains, therefore, to consider the cross upon which the Lord ascended.' I see Him naked. Therefore, anyone who intends to overcome the world should ascend in such a way that they don't seek the world's supports. Adam was defeated because he sought clothing; He who laid aside His coverings was victorious. And He ascended in the same state in which nature, with God as its author, formed us. The first man had lived in paradise in such a state; the second man entered paradise in such a state—this is from Ambrose. Who could ever describe the mockery He suffered, how great it was, from whom He suffered it, and what kind of people they were? These things must be weighed—from the perspective of the one suffering, the one inflicting, and the nature of the injuries themselves—and in no other way; if only they could be weighed as they deserve! Look at what he suffered. For they came out against him with swords and clubs as if to capture a bandit; he was betrayed, seized, bound, beaten, spat upon, struck with palms and fists, and accused. He was mocked in a white robe, scourged, dressed in purple for the sake of insult, crowned with thorns, honored with a reed instead of a scepter, struck on the head, mockingly adored and saluted, subjected to many other illusions and insults, and finally nailed to the cross. Indeed, to complete the humiliation of man, every kind of insult was practiced upon him. But who knows how much he suffered? We believe the holy Evangelists recorded only the types of mockery for the sake of brevity, not the full count. For who could know, or who could tell, how many times and in what ways the great crowd there at the time mocked him? In addition to the mockery... It's a place of solitude; it's a time of silence. It's a place of suffering. . There, he was known by his kin and those familiar to him in the city. He was grace. He was made faint. And the people were there, and he was led to the place of Calvary, and he was crucified; where those who were killed were also present. Where: He is in the midst of thieves, on the cross as if... Look, he is lifted up on high. Before those who weep. And among his enemies. . When? In... The principal [time/event]. It was the solemnity of the Jews, held in such reverence for its beauty and its significance. People gathered for the festival, not just from the local area. Indeed, a vast multitude came from diverse nations on that day. They all flocked to such a spectacle. Our Lord was exposed to everyone as a spectacle of mockery. It was done. On that day. In affliction. In the body. What are we to say? For the Lamb is suffering. So blessed and pure, how much by nature... The purer, the more free from every stain of sin, and the more sincere—that much more... The more capable of suffering. He endured torments; therefore, in his own person... Jeremiah lamented, saying: 'O all you who pass by the way, pay attention to me.'✦ See if...✦ It’s as if he were saying, "Look at me." As if he were saying, "No." Why do so many martyrs... ... ...and great torments... ...suffered. They are of no kind, yet they are without sin. Broken in heart, so... How visible it is! He was able to be in torment; for even when he himself, as a martyr, was in his passion, he did not only pray for himself, but he also mitigated his own pain. Or. Certainly, in refreshment and... The testament: he frequently turned it around. And he showed these things to his martyrs. The power of divinity... these benefits. Yet we confidently confess that he didn't do this for himself. He knew this in his humanity, and he foresaw this judgment. That is it. He endured it. Which he endured. He could have naturally avoided it, but he chose to endure it. He sustained it for the sake of the soul. And by the power of his pain, he endured it with patience. To that end, he suffered. Think about how much he suffered. He endured it. He bore it all, and... He did this for us. Let’s reflect on who he is and how great he is, who suffered these things. Let’s look at what he suffered. . Isn’t he the one? His hands are innocent. He is pure of heart; he who committed no sin, nor was any deceit found in his mouth—is he not the one? He is meek, and... humble. in heart. Isn't he the one who made the earth, the sea, and everything in them? Isn't he the one? He is. He made all things, holds them, rules them, governs them, and protects them. He is the one. He is! He is the one who looks into the depths. ... ... Everything is naked before Him. They are. And he is the one who knew all things before they were made. Isn't it he? He is the one who knows every thought and every action. He inspires the thoughts of the saints and knows them all. . He knows the secrets of demons and the hearts of men. . Isn't he the one? He knows everything before it happens. Isn't He the Truth? He is indeed the Son of God. He is God. He is truly all-powerful and all-wise. And He is good. Let us also consider from whom and from what causes all these sufferings arise, not to increase His pain and disgrace. These are the causes. But. from those of his own household. neither... nor. from whomever... but from. children and brothers. concerning whom he himself said: It isn't right to take the bread of the children and throw it to the dogs, and... Gentiles and... David... Speaking to the people, he says, 'I could wish that I myself were accursed from Christ for my brothers.' He truly had a great love for them. ... He was willing to endure anything for their sake. My brothers, that is, the Jews, from whom Christ came. He was their kinsman by blood. He, according to the flesh, was of their lineage. Who is God over all, blessed forever. Even children. And he showed that they were brothers. In Isaiah. He says. He says. I have raised up children. And I have exalted them, but they have rejected me; and in the Canticles, 'My children'. They have fought against me, against the Passion, and against the meditation of my name. In general. For the Gospel says so. He is mocked. And eternal damnation is threatened. He threatens. Behold, how great. And how much. How great and how much. The Lord is patient and long-suffering, so that we might learn from his patience what we are. He himself who... suffered for us! Let him accept... ... it is. everyone! ... It is deadly. It is hardness. Labor, for whoever does not love truly does not love: You must enter into the taste of the Lord's Passion. And the Passion. To suffer with him. Pay attention to our crucified Lord Jesus, and strive as much as you can to be set on fire by the fervor of his love. More fervently. — You will. Love. This is great. Share in His Passion. And, the more you have suffered with Him, . the more your affection will be drawn toward Him, and thus you will be moved. they will need. of love. And... ... ... And you should make a special effort. Cast off all presumption, self-reliance, and negligence. Let it be done. Undertake such a noble work with diligence. With confidence and instruction. And. And. No matter how much someone may think of themselves, they are still nothing at all. Because Christ himself is for us. He was crucified for sinners. Therefore, first of all, you should be singular in your love. So that your heart may enter in. In him. Him entirely. Consider everything outside of Him as nothing, and regarding yourself— outside of Him, as if from nothing. . Touch. Focus your care on Him. Seek your Lord and submit yourself to Him, so that you may show you belong to Him. And be His. Whatever you are, be so completely transformed into Him that you cannot believe you are wounded and perish in His wounds. Add to all these things insults, mockeries, and reproaches. Pray almost constantly to the Lord Jesus, that He might wound your heart with His own wounds. Keep your mind on Him. His wounds. Vast. Always direct yourself. Affection of the heart, so that through His new mercy you may be moved to seek Him. You should know, however, that there are six ways a person can engage with the Passion of the Lord. One should reflect upon it. First, to imitate it; second, to suffer with it. Third, to marvel at it; fourth, to exult in it; fifth, to be resolved by it; sixth, to find rest in it. First, to imitate. One should consider it for the sake of imitation, because... the imitation of Christ is the highest and most perfect religious life. The perfect religious life. . This is it. It is the rule and the model for all perfection and virtue: to imitate Christ in His Passion and in His death. Therefore, the Passion of the Savior is our rule for living; for the more we distance ourselves from this model and rule, the more we are left desolate. It is within us to be willing to be trampled by everyone, to be rejected and despised, to be mocked, to suffer persecution, to be scourged, and to be insulted. To be at the service of everyone. To be reproached. Let us be stripped bare. We should live in such a way that we desire to possess nothing at all; in fact, having anything should be a source of the deepest pain and sorrow for us, and we should shrink from tasting anything pleasant or sweet, preferring instead to be held in low regard and to be loved by no one. This is fitting, because He Himself was given gall and vinegar to drink. In short, let's consider what He endured and how He carried Himself in His sufferings. Let's consider this as much as we are able, so that we may be moved to compunction. For we must consider His scourging, His mockery, and His insults. And in our hearts, we must imagine how great was the rejection and contempt shown to our Lord, how great the pain and affliction in His heart and body, and that our sins are the reason for His Passion and His compassion. We have great reason to weep and cause to mourn if we think deeply about the fact that we are the cause of the death of the only-begotten Son of God, and that we have offended His majesty. Let us consider how filled with bitterness the sweetness of the angels was at that time; how He was burdened not only by the infliction of pain and our ingratitude, but also by the affliction of His Mother standing by, whom He loved so much and whom He saw almost failing from the pain of her compassion. So now, let his insults, his scourging, and his wounds pierce the depths of our hearts; let there be nothing in us that isn't flooded with compassion and struck with immense sorrow. Third, let us consider with wonder who he is, what he suffered, and for whom he suffered it; it’s a subject that should fill us with great amazement. Who is he? He is the Son of God, true God, all-powerful, all-wise, and all-good. But consider his exile, his flight, his hunger, his thirst, the cold, the heat, the storms, the terrors, the persecutions, the surveillance, the chains, the scourging, the mockery, and the pain. Glory is spat upon, justice is held in contempt, the Judge is judged, the blameless is accused, the innocent is defamed, God is blasphemed, Christ is trampled underfoot, Life is put to death, the sun is darkened, the moon is blackened, and the stars are scattered. But for whom does he suffer these things? For his most wicked enemies, for the most wretched slaves, for those who despise his divine majesty, and for those ungrateful to his divine mercy. Therefore, such a great and mighty One suffered such great and many things for such worthless and rejected people. But from whom? From those he specially loved, to whom he showed every kindness, and from the most worthless, the most foolish, and the most wicked—the greatest, the wisest, and the most holy—and from the foulest filth, the eternal splendor. And in all these things, let us be lifted up in wonder at the divine mercy. Fourth, let's consider it for the sake of rejoicing. We ought to rejoice in it because of human redemption, the restoration of the angels, and divine mercy. We should undoubtedly rejoice greatly in human redemption, which was accomplished through the Passion and death of Christ. Who, I ask, wouldn't rejoice and be glad when he sees himself redeemed by this from eternal damnation, from the shame of sin, and from the power of the devil? Let's also rejoice that through the Passion of Christ, the ruin of the angels has been restored. It should be of great value to us when we see such a noble fellowship restored from among us through the death of Christ, so that there may be one fold and one shepherd, and that we may be one from the One. But above all, we ought to rejoice when we see in all these things the supreme mercy of our Lord. Where, I ask, does the Lord’s most merciful kindness appear more clearly than in His Passion? It is where He chose to endure such shameful and heavy things to set free and glorify His enemy, who was destined to be punished with a kind of eternal death. Fifth, let us consider the most blessed Passion of Christ for the sake of our hearts’ resolution in Christ—that is, through a perfect transformation into Him. This happens when a person not only imitates, suffers with, admires, and rejoices in Him, but also, in a way, is entirely converted into Him—that is, into the Lord Jesus Christ crucified. As a result, he encounters the Crucified almost everywhere and always; indeed, he is truly resolved into Him when, leaving himself behind, he is set above the universe, and—more than that—is entirely drawn out of himself and above himself, detached from all things, and is wholly turned toward his Lord who suffered, so that he sees and feels nothing within himself but Christ crucified, mocked, insulted, and having suffered for us. Sixth, [con...]. . Let us consider that most blessed Passion for the sake of the quiet of sweetness, which happens when, now resolved as I said, one thirsts and does not cease to ruminate on that same Passion, entering as much as one can into that treasure of the Passion humbly and with devotion, and melts with devoted love, and in fervent devotion departs from oneself, and rests in Christ crucified. But the more one departs from oneself in love and devotion, the more one clings to the same Beloved who died for oneself, and the more one rests in Him. And thus, the attachment and devotion of love increase mutually, until, failing entirely, one is absorbed by that furnace of the love of the Beloved’s Passion. It is just as the bride rests in the embraces of the bridegroom, who cries out and says: 'I adjure you, O daughters of Jerusalem, that you do not awaken the beloved until she pleases.' Regarding the Lord's Passion, our imitation should lead to purification and direction; our compassion, to union and love; our wonder, to the elevation of the mind; our joy and exultation, to the expansion of the heart; our resolution, to perfect conformity; and our rest and stillness, to the fulfillment of devotion. The Passion of Christ teaches three things, namely: how hateful sins are to God, how tearful the punishments of hell are, and how gracious the joys of heaven are. For Christ suffered to blot out our sins, to remove our punishments, and to bestow upon us the joys of heaven. These things have been stated in a general way, but let’s look at them carefully, one by one. It shouldn't weary us to think about the things that Christ the Lord didn't find it wearying to endure; and as it is said, He not only resolved to endure these things once for all, but was ready to sustain everything all over again for each individual sinner, if it were necessary. O my God, my mercy! What is this? Who wouldn't be stunned at such great compassion? This is why the holy man Carpus said he was once saddened by one of the unbelievers who had led a good person away from the Church. While he was standing in divine conversation, he became indignant, saying it wasn't right for the wicked to live while they were subverting the straight paths of the Lord, and he asked God to consume both of them mercilessly with heavenly fire. And suddenly, in a vision, he saw Jesus in human form on the back of heaven, with angels standing by him, saying to him: 'Carpe, Carpe, I am prepared to suffer again for the sake of re-saving humanity.' PRAYER: Most sweet Lord Jesus, I beg you, pour the fullness of your love into me, a sinner, so that I may desire nothing earthly or carnal; may I love you alone above all things, so that my soul refuses to be comforted by anything except you, my most sweet God. Write with your finger on the tablets of my heart a memory of those things you endured for me, so that I may always keep them before my eyes, and so that it becomes sweet for me not only to think of them, but even, if necessary, to endure them in my own small way; and not only to obey you with all my strength, but even to be afflicted with insults for your sake, or certainly to be condemned to a most shameful death. Amen. [Text corrupt/unintelligible] [Text corrupt/unintelligible] .
The Agony in the Garden and the Call to Watch
The author concludes with a meditation on Christ's agony in Gethsemane, calling the reader to watch and pray with Him in His hour of distress.
Mark, chapter 26. Luke, chapter 4. 2. and John. ... Therefore, consider... the beginning of the Passion and meditate. the temptations and sorrows, and follow them in order. ... ... and. Pay attention to every detail, as if it were happening right now. You should be. Look closely. Attend to the Lord with care. He plays among his own, yet he is to be associated with them in the hour of his Passion, as he is to be joined to them in their own longing. Socially. He speaks with them familiarly and urges them to pray. And when he had withdrawn from his disciples, he said: “Sit here—that is, wait—and don't be moved, neither in place nor in mind, until I go over there and pray; and you also pray, so that you don't enter into temptation through your own consent.” So that you don't succumb to temptation. As Jerome says, they are separated in prayer—those who... [Text corrupted; meaning unclear.] [Text corrupted; meaning unclear.] And Chrysostom... [Text corrupted; meaning unclear.] However, he did... [Text corrupted; meaning unclear.] And solitude. Seek humility. Go. And seek the mysteries of the cross, so that you may learn... With an attentive mind and a quiet heart, you must converse with the Most High God. He said this to the eight apostles because Judas wasn't there, and he took three with him—namely, Peter, James, and John. . Wishing to teach us, Christ took Peter, James, and John, showing us that anyone who wishes to pray must have these things: namely, the faith signified by Peter, whose name is interpreted as 'the one who knows', the renunciation of temporal things, which is signified by treating them with contempt, and concerning temporal things. This is signified by reflecting on prayer. in James, who is called the supplanter; and by the suppression of temporal things, we stand in grace and possession. and the fervor of grace, which is signified in John, who is interpreted as 'in whom is grace'. He took Peter and the two sons of Zebedee with him, treating them as his special confidants and closest companions, so that just as he had shown them the glory of his majesty in the Transfiguration, he might also reveal to them the sorrow of his Passion; and so that those who had seen his glory might also see his humility—the one in whom all things exist, and in whom the adversary found nothing to claim, for he had done no sin. He stayed there to be sorrowful and to be in anguish. What, then, should we do? As Jerome says: 'In this, we are taught to fear and to be sorrowful before the judgment of the Lord.' He speaks of death, which he couldn't avoid, and which he took upon himself for our sake. He was of this world, and yet he wasn't of it. This sorrow of the Lord wasn't his own, but he took it upon himself, saying: 'My soul is sorrowful even to death.' This is what that saying means. My soul is deeply sorrowful. This is because the sorrow was so intense it could hardly be greater; or rather, it is because of the fear of death, and the very act of fearing it, since he feared the death that was to come. It seems he was sorrowful until he could free himself and his own from death, and that this was the release of the body, which was painful to Christ and his own; or it may be understood as the time until the Apostles could return to faith in him after his death. But given this, he was patient in the saving command, and it was arranged for the tribes and the kingdom. Of your Father, to... When you have turned your heart to your Creator, knowing all things that were to come upon you. You didn't blush to confess the sorrow you willingly took upon yourself from the Passion, just as you didn't blush to confess the other things you suffered in the hearing of your enemies, saying: My soul is sorrowful even to death. And again: "He goes up to the Mount of Olives; you, follow him." And although he went up with Peter and the two sons of Zebedee, or perhaps withdrew a distance away to pray alone, he carried the burden of our necessity. "See how he, to whom all things belong, is made sad; he is sorrowful, even to the point of death, in his soul." Why is this, my God? It's so that you might suffer with me, showing your humanity, so that you might seem to fear, even though you are God. It's so that you might suffer with me, showing your humanity, so that you might seem to fear, even though you are God. Christ himself was truly saddened and sorrowful for our sake. Amen. This proves the truth of the humanity He assumed. It's natural for a human to fear death. The Lord was truly troubled by this natural sadness. But we must understand that there is a kind of sadness and fear that overwhelms reason and leads a person into sin, disregarding God's command—just as Peter, out of fear, denied Christ. It is this kind of fear that those who claim Christ did not feel fear are talking about; they argue that since He came to suffer, He would have rebuked Peter for his rashness when Peter tried to turn Him away from His Passion, saying, 'Far be it from You, Lord; this shall not happen to You.' There is another, moderate fear that is naturally present in every human being, even without sin, just as hunger and thirst are; such passions were in Christ. That is why He naturally shrank from death and the bitterest pains He knew He was about to suffer. But these things are different. These passions were in Christ differently than they are in us. In us, such passions often outrun the judgment of reason and the command of the will; in Christ, however, they always followed reason and the will. That is why He willingly hungered and thirsted, and willingly feared and was saddened. . Nothing in Christ is considered forced; rather, everything is believed to be voluntary. This sadness, therefore, was natural in such a way that it was nonetheless voluntary and rational. For this reason, the Evangelists pointedly say here that He began to be sorrowful and that He began to be afraid; they don't say He was saddened or overwhelmed, because the movement of sadness didn't dominate Him, but rather He immediately took it up and subjected it to His will. It's one thing to be saddened, and another to begin to be saddened. A preliminary movement of sadness may indeed affect Him, but the passion itself doesn't dominate His soul. The former indicates the beginning, but the passion indicates the continuation. Because fear and sadness began to rise in the sensitive part of Him, but hadn't yet reached His soul or mind, He therefore said: 'My soul is sorrowful even to death,' where 'soul' is taken to mean the sensitive part in which passions exist, not the rational part, just as He had said elsewhere: 'Now my soul is troubled.' Christ could indeed by nature not die, just as Adam could have not died before the sin; for in Him there was no debt of guilt, and no trace of sin existed. But just as He took on a true human nature, He also took on our human weaknesses, which don't separate us from God—unlike ignorance, helplessness, desire, and things of that sort, which do. Note that a compassion that troubles the soul can happen in three ways: first, outside the command and judgment of reason, like a sudden impulse called a 'propassion'; second, against the command and judgment of reason, like a progressive movement that leads to the disturbance of reason—either from its uprightness, as in evil things, or from its tranquility, as in imperfect good things; third, according to the command and judgment of reason, like a movement ordered and commanded by reason, such as the distress of one who is penitent and compassionate. In the first way, passions exist in all ordinary people, even those who are perfect; in the second way, they exist only in the imperfect; in the third way, they existed in Christ, because in Him, the senses were entirely subject to reason, and the lower reason to the higher, and the higher to God—yet one power didn't hinder another in its natural operation. According to Jerome, Christ was also distressed, not only by the fear of impending death—which nature itself shrinks from and refuses—but also because of the misery of Judas, the scandal of the disciples, the rejection of the Jews, and the destruction of Jerusalem, feeling pity and compassion for them. We can also add that He was distressed because He foresaw that the scourging, the wounds, and the most bitter death of His Passion would, for many miserable and stubborn sinners even today, be in vain. Secondly, He took on fear and distress for us, His members, so that He might overcome our distresses within Himself, just as He destroyed our death by His own death; and just as He took on temptation and suffering so that He might free us from temptation and suffering. Thirdly, He took on this kind of fear and distress as an example and moral teaching for us, as follows. Six moral lessons from the Lord's distress, acts of conformity, and prayer. This moment, marked by the onset of fear and sadness, offers us many lessons. The first is that we should learn from Christ's example to restrain the fears, sadness, and other passions that rise up in us with the bridle of reason, so they don't reach the soul, but are kept in the lower part of the soul under the command of the will, as was said of Christ. The second is that we should learn from his example not to despair if sadness, fear, or faint-heartedness sometimes creeps into our service and divine work. As Augustine says: "Christ was sad when he was about to die, so he might teach his martyrs not to despair if sadness creeps in during the hour of passion, which they should nevertheless overcome." The third is that we should learn to be sad for our neighbors and their needs, just as Christ was sad—not for himself, but for others, as has been said according to one interpretation. The fourth lesson is that we should learn from Christ's example to bring our sadness and troubles to God in prayer, just as he did. For when he said, "My soul is sorrowful," he went to pray. The fifth lesson is that when we want to pray devoutly, we should withdraw from people to some secret place, just as Christ did, giving us an example. The sixth point is that, even if we ask to be freed from all our sorrows, troubles, pains, adversities, and weaknesses—just as Christ did—we should always, after our prayer, commit them to the divine will. By doing so, we place them, as it were, into the heart of Christ, praying that He may perfect them in the union of His Passion and offer them to God the Father for His praise and glory. From this, our own troubles and sufferings are greatly ennobled. Just as the Passion of Christ brought forth infinite fruit in heaven and on earth, so our pains and whatever troubles we have, when committed to Christ in this way and joined to the union of His Passion, will be so fruitful that they will bring glory to the angels in heaven, merit to the just on earth, forgiveness to sinners, and relief to the souls being purified. In reflecting on this point, a person should strive to grieve with sighs, sympathizing with Christ for the sorrow He took upon Himself for our sake; and if one is in any trouble or adversity, let them unite it with the sorrow and adversities of Christ, so that through that union they may become sweet and fragrant to God in the highest patience. Let them say, therefore, this or something similar: 'Lord Jesus Christ, who chose to suffer for me, a miserable sinner, grant that I may constantly endure all my sorrows for You; and may You, in the union of Your own sorrow, deign to suffer them with me.' Then the Lord Jesus, wishing to separate himself even from the three Apostles who were with him. He took them aside and said, "Stay here and wait; keep watch with me—not with the devil or the world—like special friends above all others, who ought to stand by their friends in times of distress." Endure the weight of temptation, keeping watch against the sleep of faithlessness and mental sluggishness, so that the devil, pressing in, doesn't catch you off guard. He ordered the others to sit there as if they were less prepared, keeping them safe from this struggle; but you, as if you were stronger, I have brought this far so that you might work with me in keeping watch and in prayer. Yet I don't want you to go any further, for you aren't yet able. For this reason, stay here and keep watch, just as I am keeping watch, and let each one remain in the level of his own calling; for even every grace, however great it may be, has something higher above it. He went a little further from them—about a stone's throw—and kneeling down, he fell on his face to the ground to show the humility of his mind through the posture of his body. He prayed in his heart, saying with his lips, "Abba, Father, if it is possible, while preserving the consistency of human redemption, and if death itself dies without me dying in the flesh, take this cup away from me—that is, the experience of the Passion." As if to say: "If it is possible for the human race to be saved without my temporal death, take this cup of bitter Passion away from me." Through prayer, he offered his spirit to God the Father, and this prayer is shown to be perfect for several reasons: first, because it was solitary—for prayer is the lifting of the mind to God, which is done best when a person is separated from others; second, because it was humble, as he fell on his face; third, because it was devout, as he turned back to God the Father; fourth, because it was upright, as he submitted his own will to the divine will; fifth, because it was charitable, as he visited his disciples gently in the meantime. And because he says, "Abba, Father," he implies that God is the Father and Savior of both peoples. He is the head. He shows this. For "Abba" is Hebrew, while "Father" is Greek and Latin; he calls upon him in both languages so that he might teach both peoples to believe in him and to call upon him. This is because there is no distinction between Jew and Greek. He says, "If it is possible," referring to the power of the Father and to justice, since as far as the justice of the one who is all-powerful is concerned, he wills nothing except what is just. Hence he is seen. As a man, he dreaded death and, by the will of his senses, would have preferred not to die, if it could have been done according to justice. He held the soul of the Father's justice, so that this sacrament of our salvation was offered by Him. Therefore, it is in the injuries. And the endurance of the Passion was not pleasing to Christ for its own sake. He didn't wish to endure the life that is sought for its own sake; rather, He suffered for the sake of obedience. And He voluntarily endured it for the salvation of humanity. — It is just like a sick person who voluntarily takes a bitter medicine—not for the sake of the medicine, but to regain health. This will not to die does not make for glorious martyrdom, for the flesh does not want anything except what is pleasant; if only it could be seen to be changed. But because they don't submit this natural desire to avoid death to God, and because they flee from what is natural, they live for God's sake. That is why they earn merit. Hence Christ also adds, saying: 'But not what I want, out of human affection; but what you want.' What he rejects is his own. He returns into himself. . Why? It's obedience and fortitude that lead to what is humanly impossible; but it is to... which descends to the will, whence elsewhere it says: 'I have come down from heaven, not to do my own will, but the will of Him who sent me,' which is to say, the common will I had with the Father. And what the soul always approves: let it not be... Not mine, not my own; not my own, not that of any man. not in those things which belong to God. And certainly the will of Christ is not contrary to the will of the Father; rather, He came to teach obedience. He wouldn't have been obedient if He had done His own will. How much more, therefore, will we be judged for our obedience if we do our own wills, since the Scripture says: 'He humbled Himself,' He who is equal to the Father; and He humbled Himself so much. He who lies in the... and... If it isn't offered to him, he doesn't rise. And again: He transforms himself, and he who wants nothing else but the Father's will teaches us to correct our own private will. And to direct our life divinely. Hence Jerome says to him: And do not cease to the end to teach us not to prefer our own will. Regarding this, Bede also says: The Lord Jesus showed this, so that when we don't want something to happen, we might not do it out of human weakness, but rather be prepared by the strength of God to do His will instead of our own. We shouldn't rely too much on ourselves, lest we seem to attribute our virtue to our own strength and presume to act without the help of God, our helper. But many who are still weak are troubled by future death, if they can avoid it; but if they cannot, they say what the Lord said: 'Father, if it is possible, let this cup pass from me.' Here you have human will, and now a right heart: 'Not as I will, but as you will.' Bede rebukes the weak disciples here because they were sleeping. Returning from the place where he had been, he came to his three disciples—Peter, James, and John—and found them sleeping, with the temptation already near. Their languor was a kind of foreshadowing of their denial and flight. Bede says, "Bodily sleep is a sign of that sleep of infidelity in which they were lying." He said to Peter ironically, "So, you're sleeping?" It was as if to say, "Is this how you keep your promise, or is this how you fulfill what you vowed?" "Couldn't you stay awake with me for one hour?" It was as if to say, "Since you couldn't stay awake with me for one hour, how can you hope to face death, you who claim you'll die for me?" You don't show as much fervor in action as you do in words. In this, your weakness is revealed. By saying this, he shows that the trial of temptation is brief. Regarding the reward. As Tully says, "Everything that is brief ought to be bearable, even if it is great." Although he rebuked them all, he rebuked Peter more sharply; because he had boasted more than the others, he had to be rebuked more than the others. Likewise, because he was their leader, he had to be rebuked in a way that would reach the others through him. Similarly, because he was preferred in that same duty, he was rebuked more than the others, all else being equal. And because he was already weighed down by his own weakness, the Lord calls him not Peter or Cephas, but by his old name, Simon. Watch, keep your eyes and heart alert, and pray with devotion—using the words of your heart and your mouth—so that you don't enter into temptation, denying me and turning away from me. He does not say 'that you may not be tempted,' because it is impossible for a human not to be tempted; but he says 'that you may not enter into temptation' and fall into its depths—that is, that temptation may not overcome you and include your person or your work. For temptation is a suggestion, a delight, or a consent to an evil thought or act. The act itself follows. It is for the sake of avoiding temptation and for resisting it that we must meet it. Prayer is the lifting of the mind to God; the more the mind is lifted to God, the more easily temptation is separated from it. Just as a thief flees when he hears a shout and neighbors come to help, so the cry of prayer puts the devil to flight and rouses the saints to come to our aid. Isidore says: This is the remedy for anyone who burns with the temptations of vice: as often as you are touched by any vice, so often should you pour out prayers, because frequent prayer extinguishes the assault of vices. Just as a servant who senses a thief in the house and doesn't shout is favoring the thief and is a traitor to his master, so anyone who knows a temptation is in his heart seems to be betraying Christ and consenting to the devil, unless he immediately cries out through prayer. And because the devil is always tempting us, we must always pray and never give up. Prayer should be ordered not so that we aren't tempted, but so that we don't enter into temptation. Thinking about and fearing eternal death is of great value in driving out temptation. Augustine says: "The fear of future death shakes the soul, and as if locking it away, it puts to flight all the movements of bodily pride." The Lord added: "The spirit is indeed willing of itself and by its own nature, both in me and in you, to endure..."
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Occurrit nunc, ut Passionem Domini nostri Jesu Christi tractemus, de qua ad minus septies in die recordari deberet Christianus. Uhde dicit Bernardus, quod quotidiana lectio Christiani debet esse recordatio Dominicae Passionis, et quod nihil ita accendit cor humanum, quemadmodum saepe et sedulo recogitata Passio et humanitas Salvatoris. Qui ergo in cruce ct Passione Domini desiderat gloriari, sedula meditatione debet in ea persistere, quae praecipue inter cetera debet cordi nostro esse infixa : ut sicut in suo corpore cicatrices et vulnera semper tenet, et de ejus corpore non delentur; ita et in corde nostro per memoriam nostri teneri, et nunquam de eo deieri debet. Cujus cjuidem Passionis mysteria et quae circa eum facta sunt, si toto mentis intuitu perspicerentur, in novum utique statum meditantem adducerent. Nam ex profundo corde et totis viscerum meduliis eam perscrutanti, multi passus insperati occurrtercnt , ex quibus novam compassionem, novum amorem, novas consolationes et per consequens novum quemdam statum dulcedinis susciperet, quae sibi praesagia et participalia giorne viderentur. Unde quaedam monialis devota in tantum circa Passionem Christi erat affecta , ut nunquam Crucifixi imaginem inspicere posset, nisi cadens in terram. qnasitotaliter abeorpta-^ se deficeret. Oportet *ergo quod -quis ' praesertteni se exhibeat affectuose , diligenter et morose omnibus et singulis quae circa Dominicam Passionem contigerunt, et quod illuc totam-mentis aciem, vigiiantibus ooul&s Cordis, oblitisque aliis curis et soUicitudinibus exterioribus, dirigat perseveranter.
Et scias quod si in hac scientia, quae super omnes aiias scientias est, volueris proficere, cum magno studio oportebit te aiciix) et potu delicato abstinere et ad necessitatem tantum parce de utroque sumere. Coena quoque nocturna sive\potU6, multum. impedit orationem et contemplationem, quapropter esset ab eis pro posse abstinendum. A vestibus quoque ac lectis niollibus uBt dsiioatis -ofofttineaft, ^et in vdstita sicqt . etiin >9ictu jiuMa»iieiis, ^ossiocibus utdndo «t . nilAeribus. Opoftet ^btiam quod ioavaas ^ multiloquio, «c tetitfB tvitta ^jst inepta , . quia iaaa tdeett teutti ^^qui vutt Qiristi ^oiofem iMatire, m Teilns :sisibus, ^'kieiibiis •<et tgaudto Tano,fse lnuttifter oeovqgcre.
-ttoa»^ sarium enim erit, ut aliquando ita cogites te praesentem cogitatione tua, ac si tunc temporis, ibi prcesens fuisses quando passus fuit ; et ita te habeas in loquendo, in vivendo, in dolendo ac si Dominum tuum coram oculis tuis cerneres patientem. Ita enim et ipse Dominus in spiritu tibi praesens erit, sicut«a te cogitabitur praesens esse; et acCfpiet tua vota, et acceptabit tua facta.
Et, Ut breviter dicam, oportebit te a dele£tatrocie et consolatione carnali , cum magna diligentia elongari, et ut amara et dura tibi dulcescant, et suavia fiant, si in Christi doloribus et Passione consolationem et dulces animae tuae dtpes ^rsupis ~fnveiiire. Non<enim beme convenicntt cciisohitio carnis,-^ contempkitW)*Dwninicae Passionis ; sed contraria quasi nomina sortiuntur, nec possunt simul caro et spiritus delectari, imo, secundum Apostolum, sibi invicem ^adversantfur, Unde Bernardus : a Crux Christi voluptati adversatur, et voluptas cruci; et quomodo possunt excusari vbluptatum amatores, ut non sint Christi persecutores i Rei enim fiunt mortis Chri■^stifetsi . non ut persecutores, tamen ilt tantae rei contemptores. » Et iterUm : « Mihi absit gloriari, nisi in cruce Domini mei Jesu Christi ; per ■quem miki mundu-s Xruc^xus est, et ego mundo. Non solum, inquit, mortuus mundo, sed et crucifixus^ quod est ignominiosissimum genus ino»tks. 4Bgo >i4U,*et' ipseimclM. ^Omnia qoe :mundus iamat «riUL Uttiiu suttt :-ictelectatio. 4anii&, difixiaByitoiiores, v«nci4ioraimnBi ]audds.
;:iqiite <vcrD jxumdtts TepiMat^Jcnioem, 4Uis «fificds^jsum, . Hli&«itiann5D, tttartoto canpicctor ^^ifisctu, llqaixiviB m his l/^postoli 'varbis 'iiM («fuoqtte iiMm tncongroe {loaBit inAdiifii, wCCBCt* MtNI MEDITANDA,: IN GENERAU. ^5; lixum xi . TiuiQjduin reputatiooe. , . ^psum^veco jnundo. crucifixum com- j . fiassione; .
crud&xum-. enlm -vjxiebat . jnundum . . o^liigatianibus vitiocum* '' . . et> ipse-. crucifigebatur .
ei . per com, ^passidBis. a£f&cUim : n. hasc. Ber. aar- ; . ^s. ;£t vquia, at .
dicit Gregorius, '■ r^slne delectatione anima . nunquam ' >^est. ftsfi& : Aam laut in£mis. dele. t^irtur. , iaut ^suimnis ; lideo, lneu! - nittki i^consolatiQsiem dtvinam : mon ! hxveBAea/fies , ,pr.
oitaiikus rnhiant lad ai^iaaa/. -et. ^ic sibi :. >uftte stibtridiiEat divinam. . . Uitde Betmardus. ^-n ■Re-.
nuiUcmseldrLAnima tuain taliis, «i ; ris . in . Dei 'memoria •dekctaci . • . Guj as ; r. ad^aHas. consolationes mensiotbdat, •:et. i]on!
fpenitus «n . ^ducis' et taans- ' :itoriis ^renuit ;coaaolai;;i, ipse sibi profiscto codeatisifiubtrabit ; gratiam consolationis, quam si digna. de\ie- ; tione, pleno affectu, desiderio vehe- ■ im£nticpetece^>qusrere, pulsare-aata- i-genet ;:^ine dubio petens acciperet, iii[usreAs<dnveniTet,;qpud6aBti laperi:retur. vi>>J^on ergo quaeras consola- t>onem;! aUam,isi. cupisihabere divi- : iaiam,jc)Xiia,iit idem d. \c\l Bernardus, \ ■^^delicata cestudivina . consolatio quae j tnonr.
datur admittentibus alienam ; ; nec duplici via, vel duplici afifectui^ •qutetas 'divinam . oonsolationem ,: ■ qmarindigiiam-. Se. -reddeires.' ad: eamdem. ' Unde itenim :Bernardus . : , -*« Ind^nu8>benedicti0ne:ccelcstioQn• idncitur,fiqui :dubio:quaexitiafreatu, : idiiplLci : pedt iatentione, iMiud . sibi '.
ceftigimn' parans, si. forte;eam. :non i obtinece rconianigat : • » ihsc . JSet*- , "lum^itf . >Manna -^fecit dliis. Israel ; fpes^quam . comederunt. de .
^p^gibus! . tenc :(iper manna . quod shiibeitat . infeajomne. ideleciumeatum^ xtiomtds \ Mpori&miamtatemf^igm^BXjiz suaivitasj Jau,:;ques.' deddt. i£iiiistiscacl, ' idd.
sfitL ciafBBttallbDS, rcum. iincapiant cgnnadeye. de;. fTitfflbus ten»e,=tid fsstl '■ daBaMe. tB£ren}SrCi)iiefdationihusaUn- 4&t A^ffustimis: :^tiiS\ i ankmus iiludt»et i juade . fdeiestatxu' . «xtrinsecus , «sise . wdelectatione manet intrinsccu^.
<•» . Ideo \ vir. ^nctus . ^ebet . dicere cum . Propheta. uR£U. uikconsolari\anima me^, scilicet,.
exterius, et ideovibi sqquitur : Memorjui Dei,,. et. 4electatus sum. Ujade ^Rickaruius . : a X^u^quam intellectus ad . coslestium contemplationem perfecte fittrahifiu]:, nisi caro in necessaciis ibrtiter . retrahatur. » Unde et.
Gre. *gorius : a. Si a. carne hoc . quodlibet abscindimus, mox in . spirita. x}uod delectet.
. Coi]5Lpatiaris igitur . . Salwa. tori nostro . Jeau, memoriam Pas■ sionis. et vulnerum e>us in cordoituo habendQ, x:ertissime confidena quod ■ e>us. con6ala&io.
nis socius . -in futuijo efficieris, : si ejus tribulationis . iin . pr;ffisenti :sodus . invenieris. iUcc . cnrmi pno ipso ; pie ; lugentibu&,gToriam suam negabit, qui nec. M^gda;>icBae .
idolentl > et ipsum (quaDrenti resurrecttonem. suam . occultari voluit. Quod . bone Propheta innuijt, «dicens : Qui seminant^in. Jacrymis, inexsultatioue. metent, Unde Apestohis i. .
Si iamen. compatimur,::ut r etsinml^lorijicemur , \Jnde. Qt Beriiandus :. a Qui '. manducat carneni meamret . hibit imeum . san^uimm, 'habet. vitam .
aiiernam, hoc estvsi . . compaitimiiu, :et . conregnabitis. - » Sed^non^solum corde, verum etiam . cojrpotfe 4;ompatiendum est. Chcdsto. .
UiuiQ. . Ambr/Osius . : •. « . Qui . autem . compatituf,.
nQn; perfunctorie comV patiatur ^. ^ed. nt/tribulationes ChriBti dn. cof^poce auo. impleat, sicut imirplebat-et Raulus. *» UndeetinvGan. lids . '.
,'Bone me%ui sigrtacidum \m^per ^cor i-tuum,, ^4iligendp, . scilicet runoe . ^er . a£5sctum, ;et . omhi . vte . conformando per affectionem dilectionis ; . -et tui .
^Siignaeulum . - spper jbrMckium ■ituum, di^geodoTetiam. frae:fper:ia&. ctum, et . mihli^te jGODfor. mando|iper ianMWQm -. pperatioMS, , ^;sj|gnaotilmn t^nim i^ormam. -soam i:imrprimitiiiei quae sigillatur.
Et merito debes me diligere utroque modo, quia Fortis est ut mors dilectio, hoc est tam foniter te dilexi, quod pro amore tuo mortuus sum; et dura sicut infernus cemulatio, quia in nuUis tentamentis hostium a nostrae salutis cura revocari potuit, sicut infernus nullis miserorum cruciatibus mitigatur. Per multas ergo tribulationes oportet nos intrare in regnum coslorum ; -quod bene figuratur per hpc quod crux ponitur inter chorum et cancellos ecciesiae, ut qui chorum intrare voluerint, vadant sub cruce, quia ab Ecciesia miiitante ad triumphantem, nemo nisi per crucem potesi intrare. Multum quippe placet Deo, quod homo memoriam Passionis et vuinerum ejus portet in corde suo. Narratur enim quod cum quidam eremita sanctissimae vitae instanter Dominum exoraret, ut sibi ostendcret quod sibi intef cetera servitia magis acceptaret; vidit hominem nudum trepidantem frigore, et crucem magnam super se bajulantem, et sibi quis esset interroganti dicentem : Jesus Christus ego $um. Rogasti enim me ut tibi ostenderem quod inter cetera servitia mihi magis compiaceret, et nunc tibi dico quod hoc, scilicet quod quis homo juvet me portare crucem meam, et vulnera, et Passionem in corde suo. Et haec dicens evanuit. Crucem Domini debemus bajulare, et juvare eum portare, et hoc : in corde, per recordationem et compassionem; in ore, per crebram et devotam gratiarum actionem; in corpore, per flagellationem et castigationem^ ut Salvatori nostro corde, ore et opere gratias agamus.
Cuidam etiam seni matronae reclusae multitudinem et numerum omnium vulnerum Christi scire cupienti, et pro hac rc flebiliter Deum oranti, vox coelica missa dixit : Quinque millia quadringenta nonaginta vulnera mei corporis exstiterunt ; quae si venerari volueris, orationem Dominicam cum salutatione Angelica quindecies quotidie in memoriam Passionis meae replicabis, sicque anno revoluto unumquodque viflnus venerabiliter salutabis. Haec oratio valde placet Deo, prout postmodum revelatum fuit cuidam solitario. Et accipitur hic numerus secundum annum bissextiiem, ut semper sufficere possit ; quia minor numerus quem quidam ponunt , $cilicet quinque millia quadringenta septuaginta quinque , aliis annis tantum, sed non hoc sufficit. De numero vulnerum Christi sunt versus isti : Mittitur, ut legitur, olim, vox cceli[ca lenis Cor refovendo senis flebilis, ut [sequitur : D, duc undecies, X, dempta sim" [plice, Christi Unde revixisti, vulnera cuncta [scies, Tot quippe fuerunt vulnera Christi, accipiendo videlicet quamlibet plagam flagellationis pro vulnere uno; et puncturam cujuslibet spinae pro uno. Cujus quidem numeri partes singulae congruunt mysterio Passionis Dominicae. Millenarius enim, qui est uhimus limes numerprum, ultimam et supremam perfectionem in hac vita homini possibilem insinuat, quam utique Christus in sua Passione et summe adimplevit. Quinarius autem ad quinque sensus refertur, in quibus omnibus Christus passus fuit, ut sensus nostros nostris peccatis corruptos reintegraret. Centenarius etiam perfectionem notat.
^t ideo per quadringenta perfectio Novi TeDE 469 stamenti, quod in quatuor Evangeliis consistit , accipi potest ; quod quidem Testamentum in sanguine Passionis Christi dedicatum est. Nonagenarius vero, qui constat ex ductu denarii in novenarium, designat novem ordines Aogelonim, inter quos ducimur per observantiam praeceptorum Decalogi, et hoc non nisi per meritum Passionis Christi.
Multa quidem et magna bona proveniunt homini Passionem Christi frequentanti, etse circa eam sedulo occupanti. Si enim ad divinitatis cognitionem pervenire desideras , restat ut per assumptam humanitatem, et humanitatis Passionem tanquam per viam regiam gradatim ascendere ad altiora discas; quia non datur pervenire ad divinitatis altitudinem, vel inusitatam dulcedinem, nisi tractis pio quodam fidei ac dilectionis affectu, per iiumanitatis Christi amaritudinem. Et quanto , hac neglecta , quis ascenderit altius, tanto cadit profundius. Haec est via per quam itur; haec est porta per quam introitus ad desideratum finem conceditur. Per fructiferam namque tc venerabilem Christi Passionem, cunctorum nobis spiritualium bonorum materia copiosissme ministratur. Ubi enim est ^gloriatio nostra, ubi spes et laetitia cordis nostri ? Revera in Christo uno summo et vero bono, et pretiosissimo e|us Passionis thesauro. Et ideo tun impretiabilem thesaurum delectat jugiter in corde retinere, et condnue de ipso loqui, ac omni tempore, mente et corpore cum ipso occupari ; utinam quoque et in cordibus nunquam marcescat, sed semper rediviva pullulatione novus oistat!
Felix proinde tu, o gloriosisiimum lumen ecclesiarum, qui arcanum divinitatis attingens, abyssum ciaritatis divinas oculis purioribus intuendo introisti, ac verba quce non licet homtni loqui audisti, et tamen ad ima descendens affectu quodam mellito Passionis hujus ob praeconium, de cordis thesauro in medium eructasti, dicens : Nihil arbitraius sum me scire inter vos, nisi Jhsum Christum, et hunc cruciflxum, O verbum mellifluum, dulcius super mel et favum, devotis mentibus jugiter ruminandum, de quo liquor emanat, qui miseris . largiter gaudia salutis propinat ! Ceterum quicunque aeternam salutem, et praemiorum magnitudinem desiderat habere, arcem quoque cunctarum virtutum optat conscendere, scientiam etiam atque sapientiam obtinere, inter prospera et adversa aequanimiter stare, et securam viam ambulare, nec non amaritudinem Passionis Christi ejusque consolationis potum suavissimum desiderat praegustare ; debet Jesum Christum, in quam crucifixum, jugiter in suo corde portare. Frequens Passionis hujus memoria indoctum quemquam reddit doctissimum, ac imperitos et idiotas facit proficere in magistros ; magistros, inquam, non scientiae quae inflat, sed caritatis quae aedificat. Ipsa est velut quidam liber vitae, in quo omnia saluti necessaria inveniuntur. Hic liber de omnibus 4ocens mellea quadam dulcedine perunctus sentitur. Felix qui ejus studio seriose intendit, quia in contemptu mundi et in amore Dei proficiet, cunctarumque virtutum ac gratiarum incrementum sumet. Memoria Passionis Christi debet fieri non perfunctorie , nec cum festina acceleratione, maxime cum' tempus aderit sufficiens et opportunum ; sed cum matura et morosa ac praecordiali rememoratione, et flebili quadam compassione.
Nisi ennn hocdulcissimuixi iLgpum dcn-tt>bus a£P(2Ctuos83. discretionis-masticanani/ fuerit, sapor ej. vi3 • iiicet iminaoBus maquaqiuaia movebit. Quod etai- qviidem flere cuhi flente^ aut dftlere . cum . dolente% non potes ; saJtem^afiGsctu devote de tantis be^ mlimis tihi. per eam. gratuito exiiibkls gamicre.
et gratiasagere-. debes. . Q^od si nec affectu compassionds,. nec gratxilationis. <le6iderio. moverisj sed. duira quadam afiEsctione te.
in ejus recordatione deprimi sentis; nihilominu^ in duritia cordis tui ad. laadem Dei, memtoriam hujus salutlfecae Passlonis qualitercunquc pdfciuire, et quod a te. habere. non pates. ^ ipsius manibus; piissiamsr cammitte. Percute bis siiicem. , vr— delicet. : interiori recordatione , .
et* corporali nihilooxiinus. . labore, , teexercens ad. pietatem, per extensionecxk. manuum, seu oculorum ad cnicifixum subievationem ; vel pe— ctorrs tunsionem aut genuflexiones^ de/votas, seu discrpiinas et flftgeUa-^tlones, weh cetera similia pietatis officia contimiando , . donec . egretdktatur^aquae^lacrynoarum largrssi-natft; . ut : et ratio bibat deyot-Lanis.
aquasi^ et corpus . ar«iraale> ejus «xpe-> riantiai ascensuia ad gy-atiami^habiTlifietsu*.
Porro. Rasston is : ChrrstL' frequentem meditationem . inter. aiia/injxumerabiliavad:quatuor prs&r cipiie< tibi' noveris prodesse solatia,. vi^ielicet. : ad tria- principaiiavitia, c||]8e. inr mundo sunt, repdiefida; ad{ tribo^ationem et poenitentiammitigBndam ; ad tristttiam inordi— nataan repellendam ; et ad poenam . pBu;:gatorii.
diminuendam. De primo pfttet iui Threnis, ulxr; dictturi : Recordarev pauperiaUs mece' et' tifaMs^gressionis, vtlitads, . cft feilis:. . Cosmuprscentiai ergo: carnis, debet. crxici£gi:, . per^ Crudfisi : amaritudi-^ nenr; concupisoeiKia ocuknnxn^ per efus paupertatem. ; supcrbia vitae, per ejus vilificationsm.
Sed volup; tuosi con. trarianJtur cruci:. Christi, quiafChristuSrin ea. sustinuit igQO-; mijuam ; item; . vaoe gloriosi,. quia. ^ ! Christus in^ eft.
sustinuit ignomi— ; iuam-;. item,. ayaci,. quia Christus. . ' in. ea sustiniait. paupertatem.
^ De. j secnndo: etiam ex hoc apparet^ quia. ' cibusi aUquando de. se insipidus^ ! per salsam appositam. ,. . veI condir-- meotumk fit.
sapidus. ; , sic tribulatio et pGcoitentia de. se sunt iiksi{>ida,' . . sed apposita salsa Passionis-Christi, queer furt araara,'. efficiuntur dui(iia;< et sapida^ — Tertium^ aittemy. sctlicet,. qualiter- dolorem airiml expell^t, exemplo tibi pofiiais quam.
^verbo monrstrabo. Ei:at:naf»que qtuidam quem circaiconversionis. suae initiaquaedam tristhia in^ ordinata letaliter oppreasit ; ita ut nec. ligerc, necorare, necquidquam boni pro tunc. facere posset. Qni dum die quadam in. cellai residenSf. abf hac passione graviter urgeretur, et incredibili dolore-affligcretur, f»*cta est ad eum desuper quasi vox inteilectuaiis, dicens : Quid hic.
sedesotiosus, et in temetipso. tabescensr Suxge nunc,. et meam devote pec— tracta PassionecEhy . et aa amaritudi:^ ne: toum devinces. dokxrem. . Qii^ audito, ilie frater siurexit» et. se ad^ medatandum Passionem con.
tuJity. et exi tunc nMKLiclna. . hac salutani: sarnatus, per ejus continuam replfca-; tixmem neqnaquim'. pjlusr de cetero. taiem unquam sensit animi: passionem; — Qpartum vero,. scidicet' qualiter. haec.
utilissimac meddtatio poeoam- purgfttorii reiaxare habeat;. . tiiu iiBdicabo. Etr. auctoF natura8:nii inordinatum. in sua^. natorab relin'quit^ sed nec diyinatjustitia qnialr! quam impunitum dimittit iiquoKLi nojz aut hic, aut in.
foturo. debkao. correctioni sub^iciat. Quando ig|tar: putas.' quyod . finem habituTa- essec: poena alicufus. - peccatoriv^ qni muik» MftNI MsEDITANDAi IN GENERALI. 4G1 ti»<cnniinU9ti6 obnoxius^coiuiigiiam sstisfactionem pso qiioHbet mortttr U,.
proi latyksima: pairte. non. impkviseeti^, quam: exjsoivere in: lor ctsi pu£§«torii dQce<ieR& cogoretur ttique ad miniinum; quadrantem ? Q miais^ lon^- mi9eraei. animae. ex6per> cutioi! O. diutina .
et acerba mmium cniciatioy. dolar perseyerans: et: imveosus» poeoitenua gravior: omni tOfTjestri' cruciatu! Sced vide quod bfflK poenam lenrissi ma et : bveyissimsati sfactioihei corapensare; posset^ quiQuiy|UA:ip6a<fiair det tbesauro. Pas> siaaia Agni' immaculati: recipeF& SGioet& Uic namque:thiesauru6 prer tio&isaABttuSf. propter caritatem ma* ximam. persocamqueidigpissimam^ ac dolAremj immensissimum, suf-^ ^deos, esti et. isuperabunidans. Et ideo tiiiiUur.
ppsaet se-. hojsoa ad. hunc ^pp^caK&tiM". dM evusi. merito et aartiiJictioBis^tamrd^voterad. se trahe^ rft$ ut st miUe.' aeni5:purgan:. d;ebe^» rtt,.
in.' ticoTi de toto-i liberaretur. Si: ergp i-nsr, pcenami puxgatorii' longam . etiicerbaia 'm temporaiem brevem. et. lovcai'. comniiutare;:studeaa hxc: bccseL. Prtmo'ommn.
m^ debes: cor-« dcf cDmpunctQ et* spirttu. contrihu^Iftto cum.' gemitu . cordis enemnita*tCBi fMoratarum tuorum 1 grafviasimeponderais;, con6tendo.' adversun» te jvstitiain; toaax Domino, armarissime recogitando quidr fieaeris^. quemi €i&XMderis« quidr^. msrueris-: Pec-^ caci, ihquiensv DessaiDey super nu— mfininK arenae > mari s** Deinde-. debea tetfiaum coram oc uUaaetemt .
J udi-r cts. faumilitec' deapicerev et. * vilem aBsttmare-,. itar: ut" cum publicamiL' ocnk>Sj inmittndQS . nec audeas: ad cQBiimi' levare^ nec. lld)iis poUiitis: nDmfimiUucl gloriesum: nominafe;. sed-. ncque teipsum hjomineEEBL^ sed veoDflni; imnauttdum.'
aeatimarev et. Qficta. tiiasBtis£u:tQriaiCp«&k nuUius^ momMiti ska/t: asmihilarev et* sic nnier et^miserabilis ante fbres graf> tiam Judicts, et cum profundo gemltUf eoardis. tui petero^. et dicere: J^aiert^ mi^. pjccayi im codmt ei CO" ram-te^ . et\ non. sum dignus vQcari filitis tuus ; ffiff miki sicttt uni ex.
merce^amif tuis, Po&tea meritum Hassi^nis Christi dehea cum sunuxio affectu eictoUere et mag&ificare:, cogitando: quomam apud eum OGtpiosissima est redemptio'; et quod minimagutta pretiosissimi sanguinis^ qui per omnes partes corpQFis sui vulaerihus repleti lar-. giter eflaLuxit^. pTo. redemptione. et safisfactione totius mundi suffecisset ; sed. capiose: ipsum. ef^uncUre volutt^ in. aFgumentum maximi amoris«.
et;supereffluentissima& pie-^ tatis,. in solamen omnium. - misero^ rum. T. andem djehes humilii qui^dim^ sed- fervido afiPectU: manum* auxiiiatoris qua^rere, et« misericof-* dissimi Redemptoris meritum in&T nitum in subsidium postulare, nihil hadsiuns: ; quia' pronioj;. e&t fon^ ille pietatist jugiter si:aturiens ad. miserendum^ quam tu ad peteisrdum. Q ; Verbum grati osum et .
pra&^ cipuum^ miser j s peccatori hus cum summa; exsultatione suscipiendum* eo quod in. Chjristi- Rassione -sic in ^ promptu inveQimus,. , undet posau,mus peccata.' abluere^ p/oenas, delere, gretuim' ioveaire. et glori«bms£fBT piteRkam! promereiri. ! Mi^oriaxn.
' igitur BaesioniS' Christi' sem|>ec • diebes in coode tuo habere, et om-r rtea tribulatioses: ei. adversitate&. . quatSLi p>atehs. ad ipsam. leferreti, ipsiusque sixailttudiaem,. quautum> . poseibik^ est,.
induere. . Et^cum e^. ; occulta. dispensatione. tihi consola^» i tio ixxtesrna subtrahitur, e! tidesoIatu&,! r^nqueris^.
debesi instar veri crur jcifixcooa adiunde oogftsolatiaaeni:. i quaarere,. sed patteateac: escspectatiei. ' ^t sursum ad:Patrem qui. in cceitSi I est respectujn habere, teipsum.' de^ serendoy et oninem cogitatum tuuon. in ipsum jactando. Tunc.
sine dur' bio quanto fuerit major hominis ^Ol interioris pressura, et desertio hominis interioris cum voluntate Deo unita ; tanto similior Crucifixo, et a nabilior Patri peramando eris, qaia revera hoc est punctum adversitatis, per quod milites probatissimi in acie Christi constituti strictissime examinantur. Item, omnia infortunia et cuncta tristabilia ciementiae Dei debes committere, et sic te iibere in omni facto tehere, quasi homo qui in procinctu migraturus est de hoc mundo. Refugium quoque continuum in vulnere lateris Jesu Christi debes quaerere, tanquam columba in foraminibus petrae, quia in hoc loco semper invenies copiosissimam peccatorum remissionem, gratiarum pienitudinem, et a cunctis malis imminentibus securam protectionem.
Ad narrationem itaque, propositi accedamus. Si igitur vigilanter attendisti praemissa, quae de vita Christi sunt dicia^ hic multo vigilantius totum apponas animum, totam virtutem, quia hic maxime apparet illa ejus caritas, quae corda nostra deberet totaliter concremare. Non solum autem illa poenalis et mortalis crucifixio Domini, sed et ea quae eamdem praecesserant, sunt vehementissimae compassionis , et amaritudinis , et stuporis. Quid enim est cogitare quod ipse Dominus noster, super omnia benedictus Deus, ab hora qua de nocte cum facibus et armis tanquam latro quaesitus fuit et captus, usque ad sextam crucifixionis suse scilicet horam, fuit in belio continuo doloris, magnis opprobriis, et tormentis ^ Non enim sibi datur vel modica requies; sed in quolibet bello et confiictu audi et vide : alius eum tradit, alius comprehendit, alius iigat, alius ducit, alius impellit, alius exclamat, alius insurgit, alius vexat, alius circumvolvit, ^lius interrogat, alius contra eum falsos testes inquirit, alius inquirentem associat, alius falsum testimonium contra eum dicit, alius accusat, alius deludit, alius blasj^hemat, alius in eum exspuit, alius oculos velat, alius in faciem caedit, alius colaphizat, alius veste alba induit, alius spernit, alius illudit, alius adcolumnam eum ducit, alius dum ducitur percutit, alius vociferatur, alius eum insultanter ad vexandum suscipit, alius in eum impetum facit , alius exspoliat, alius eum ad columnam Hgat, alius fiagellat, alius eum purpura in coi^tumeliam vestit, alius spinis eum coronat, alius arundinem in manu ejus ponit, alius furibunde reaccipit ut spinosum caput feriat, alius nugatorie genu flectit, alius ut regem salutat. Haec et multa similia non solum alius, sed et alii plurimi intulerunt. Ducitur et reducitur de judicio in judicium, de opprobrio in opprobrium, de supplicio in supplicium, spernitur et reprobatur, volvitur et circumflectitur , huc atque illuc tanquam stultus et imbecillis, sed et tanquam latro et impiissimus malefactor : modo ad Annam, modo ad Caipham, modo ad Pilatum, modo ad Herodem, et iterum ad Pilatum, et ibidem modo intus, modo foris. Deus meus quid est hoc ? Nonne hoc tibi videtur durissimum^ amarissimum, et continuum bellum ?
Sed exspecta parumper, et duriora videbis. Adstant contra eum, constant et vivacissime principes, Scribae et Pharisaei, et millia populi. Acclamatur ab omnibus unanimiter ut crucifigatur; crux humeris suis jam fractis et laceratis imponitur, in qua crucifigatur. Concurrunt undique cives et advenae, tam majores quam etiam vilissimi ribaldi, vinique poDE tatores, non ad compatiendum, sed ad deridendum ; nemo est qui eum recognoscat, sed iuto «t immunditiis eum impetunt ct afHigunt. £t dum suam portat ignominiam, factus esi illis in parabolam. Adversum eum loquebaniur qui sedebani in porta, ttin eum psallebani qui bibebani vinum, Impellitur et anxiatur, trahitur et acceleratur; et sic fatigatus, flagellatus, cruciatus, totusque maceratus, et opprobriis saturatus usque ad summum non sinitur requiescere, non esse in otio. Vix potest refocillare spiritum quousque perveniatur ad. Caivariae iocum.
Et haec omnia cum impetu et furore fecenint. In ipso autem ioco finis et quies negotio, de quo tractamus imponitur. Sed quae est iiia quies? Crucifixio, et iectus doloris; ecce quaiis, asperior beiio est. Vides ergo quomodo usque ad horam sextam passus est longum et durum belium. \4ere iniraveruni aqua^ usque ad animam suam; et vere circumdederunt eum canes multi et feroces et terribiles, qui dire et ut giadium bis acutum exacuerunt in eum iinguas et manus suas. 8 Tria principalia in Passione Domini ad parte8 pcenitentiie spectantu : nuditas, irrisio, corporalis afFLicTio. — In Passione autem Christi tria fuerunt in summo, ad quae redjguntur cetera omnia, et in quibus pcenitentiae- summa exprimitur, et verae patientiae perfectio experitur : primum, est rerum abiatio et nudatio; secundum, contemptus et irrisio; tertium, poena et corporalis afflictio, quae omnia in Christo Domino fuerunt in summo.
Nudatus est a crucifixoribus, ita ut nec femoralia in eo remanerent, quod nulii unquam iatronum factum fuisse iegimus, et panniculis a pia Matre sua non incongrue creditur invoiutus. Nudam ergo crucem ita nudus ascendit, ut si per sepuichrum iiiius terram matrem omnium corporum veiimus inteiligere, recte possit ei et ad iitteram convenire quod sanctus Job ait : Nudus egressus sum de utero mairis mece, et nudus reveriar illuc, Unde Ambrosius : tt Restat igitur considerare crucem Dominus quaiis ascendat. Nudum video. Talis ergo ascendat , qui secuium vincere pensat, ut seculi adjumenta non quaerat. Victus est Adam qui vestimenta quaesivit, vicit iiie qui tegumenta deposuit. Et taiis ascendit, quaies nos, auctore Deo, natura formavit. Taiis in paradiso homo primus habitaverat, talis ad paradisum homo secundus intravit : » haec Ambrosius. Se4 quis narrare sufficiat quaiia et quanta iudibria, qualis et quantus, a quibus et a quaiibus passus sit?
Haec enim et a parte patieittis, et a parte inferentis, et a parte iilatorum pensanda sunt nec aiiter, et utinam, vei sic digne pensari possint ! Vide quaiia passus est. Etenim cum gladiis ei fusiibus ianquam ad laironem exieruni comprehendere eum ; traditus, captus est, iigatus, veiatus, consputus, aiapis et colaphis caesus, accusatus ; in veste aiba iiiusus , flageiiatus, purpura in opprobrium indutus, spinis coronatus, arundine pro sceptro insignitus, et capite percussus, derisorie adoratus et saiutatus, ac muitis aiiis iilusionibus et contumeliis affectus, et demum cruci est affixus. Ad consummandam quippe hominis humiiitatem, universa in eum contumeliarum genera exercebantur. Sed quis novit quanta passus est? Credimus enim sanctos Evangelistas brevitatis causa irrisionum tantum species , non etiam numerum expressisse. Quis enim scire, quis narrare sufficeret, quot et quoties in tanta multitudine, quae tunc ibi erat, eum irriserunt ? In augmentum etiam irrisionis et vececaxadiiKv^ooofiisieniai eb igiHum:nias.
aonraiit» uhi; efi qtutndo. poftsosi est. . Uhii' Utique- iiUer-cognatoSr &V notos^ iaiJenisalem^ in ctvttateire. -^ gia^. fainosft. et populasa^ extm pm» tasn, lai loao pumttonisisceleinato»runav ^^icetin ioco Calvarie fcett^et iTniDundO; ubi occidebantur ho^ mioidi» etslatixmes. Uhi:.
^ Ia'medi6 laironum, ih cruce quasi ad . specta^ caLtim elevahatur, . flentihus araicis,. eft in6u]taQtLhii& ininaicis. . Quando? In-. praxipua.
solemnitate JudTOrum; adiquam ppopter reverentiam ten:iH~ pH et- pukhritndinem; et proptev? ipsam- £estivitatem conftuebat* non' sioium ex J. ud8Mv verum etiam-ex« div^rsisiGeatium nationibus^ ma^ xtma mutitudo , et qutot rnaxi-* me: ilia dief. ad tantum spectacu*lum- concurrehat , ooram quibus. * Daminus noster ludihvio expositusv ommbusr spe^taculum. est £actus^ . S^( dje. afflictio^e.'
corporaii^. quid: dicturi sumusi Gam enim: Ghrir. sli beatissima atque mundissunai, quanto natura. purior , quanto* ab^ osnni lahe: peecati sincenor fait) tanto utique. passihilior. - exsdtitadi toarmenta;* Unde , in persoaa^ ipsius.' Jisrentiasr lamentabatQr, dieeas^ : G vos, ommes qui transiiis per viant^ atiendiiei eii. videte', si.
esti d6km, sicuiidalovt^ meusi. Quasi diceret :Noni. Q.ijamytsfiDim multi-Mafiyres.' n(mita. etLmagna topmeatortim. pasfti. simtgenera^ nulius tamea imcamje: eoc peccatQi. corcopte, tam.
vscoLsihilis! ^ eesepotuitad tOFmeota; quiaeliam*' cumipseMartyTe&&ufiis impasstoatir^h»s<non solimn roi>oraverit, verum' etiaca ipsiam dolorem mitiga^mnt;. aut. certe/ in refrigerium et oble. ^ctamentum: fcequenter coxivertit; . Eti qfnaanviarhaecMartyrihus suisiGhri'< sttistex. poteBtta; divinitatiajcontQle»^ ritr henefiscia,. p£e::tame{t crcdinan2S« er^fiduoiaiiter confitemur; eum; non: sibi,.
hoc eatsuas humanitaii bezre^ iicium hoc praescitisse; sedinicame. illt.' ji3jiuuiis&ima> . quasxtmn. dc^sem naturaiiter austiner e potuit, tantum uaque. ^ad eatitum animae sustinuisse,. et: viBQL doloris virtute patientias. to-^ lerasfiiei.
ixcerqviaiiai et quanta pas. *susi8it,. T{dimusi 9 Qpm* PAsau»i< Eer: et. a^ qviiiu^. ^ ^' Sadijam: qualis:et quantus sit^ qui hasc. passus est , videamus. . Nonneripse.
estinrtocens manibais. eii muttdik cord£ ; qui peccatum : no»^ feeit^ nec iwtentus esttdolusj in orei (^usl^, Nonne». ipse mitis- est, et. hmmUis. carde/? : Nonne ipse est-^t fedtcedum-M ierram, mare et om^' maiquminei» sunt? Nbnne ipse. ear.
qutcunctftqu£ fecit;tenet^ regit^ gttbarnat, et protegiti Noane. ipse. eat! qui intuetur abyssos,. . . atJuSi ooaUSiOmnia nuda. sunt.
et apetta,^ qui njovit; omnia antequam- fiaat. r Nonne ipse. est qui ntmt cogitatioc^ ne» Aogeiomm et. Sanctorum* om^nituii^ etjquasJpsecnec inspif*at,. . nea infornaati, daamonum et;hominum: paryer&OFum:!' . - Nonnaripse: esti qui.
v9iit,omnessksmines:saiw>s^fieriy eii ai agmtiwem -. veritaii* v emre ? I|xsei quippe* est Dei Filius , . Deus. < verusv suromo potens, sapiensi. et^ bonus. Videamus etiam a quibu&i et' a: qtiaiibus hasc omnia> pasSU& sit; Inr augmentum eflim do-lori& ett dedecoris non. hasc abeottraiieis^.
sed. a domesftci». pas^^-* sqa eat';; nec. a^ quibusliher vicimscetinQifeis^ sed;a-. filiis> et fratribus^. de quibnsi ipse dixit:: Non est 6a— tmm' sumere paaem filiorwoi et mit' terti oanibusi JAidaeoa utique- filiosi vQGana^ et ! Geatiles cane&; : er. David i iai pBCSoaia; ipaius.
loquena; ad>. Pft«-. \. xam,iJ9aeraifo, iaquit,»o>M0tt(/utt»r. fratribuss meis^ id est:: Judaois^ ex. qitibvks.' ei:at:secandum cacnem^. Qui.
etiam fiili. et' fratrescqualefi^fuecint; osteadit. in: Isaia^. uhii. ait. :: FHiosr enutrtpt. et exaltavi , ipsi auiamx spretterant: me ; et in Ganticis : Fi*lii. Tfwtris meagi pugnaverunt contraDE PASSIOxNE-nOMLVliMEDITArWOA, m*.
GEiNERALr. 4fe<3-}na>i Goalrsr^quBfWiin tivangeltor sae{>e . iaiidulur, . etvar aeterits: daomatio-r ni&«ta. comminatur. Ecceqvaiia. et: qVttnta^. quaUs et quantusv.
a qfiiibitti ct iqi^paUbiis paasu& est Dominas:; ut * ex- oaaiubtia: adnrertamus' quaii£unt.' ipsiitBanikDO qui. pgro nobis^rnequam! maacipiiat, . fabec ocniua/ vobinSMsie pas6DS:. est'. , unusquiaque! ddsiBatQariatiantra» .
Letali . duritia . laboimt, qpirtaUter amanjtem noa amat:
AkL intrandum • aui-tQfH: ad ;saporem Dominiceff. Passiornia^ et. ad: compatiendum. Domino noaoo Jesu crueifino, haec attende^ PriaB» studeas^ quantum potes,' te' uauTerJUV per- feffvencem amoreot:; naoa quaito. fenreniius. . -uinr. diIigesv.
taoto •magta. suac Passioni -covnpatie*riif^. ^et;. qttanto plus; ei compassus^ fuaris,. . taoto plus erga- eum tuusaflfectusf acceodetur ; und&^ sic se' miiiBo. -a]igebunt . dikcti o .
et xiampBS5117,2 dcmec. vecaias. ad: perfeaionemv nisidaoeremaoserit propter aiiquam tmiQ radsarianB. : et praecipue studeas. abfiGece* onmem- priesumptionem', dEffidkentiam, et ncgiigentianiL. Delset eom. Iwm» tam':nobil& opus aggrediiUvaailiterv. CQiifideater et-instUKte«).'
et. oam quaotafoDtest msuK&litiacaMiiSi' Et. quamrvis homo sibi videa<> turr inaliignfBSt' tamen nequaquam desiataiy. quiaLipserChnstus pro. peecatoribuscroctfixus est. Brimo igitur sicuniaris:- st bi amore, . ut' cor tuum intTBt'. in .
ipsum totaliter; . et: extra ^ ipBimK;reputaj nihil esse; ac de te. extraiipflumitanquam de nihilo*ciL<raMs. . Toca.' cura tua vertator ad pF«sea5.' CfTca> Dominum tuum pas^ soBj jiec:de;te akiqui J exhibeas.'] Ed-(-teri ;: naa» ejusf^.
es quidquid esi Sic ecgp totaiiter - tf ansformatus' inr < ip*- • swm^ noa possum credere quinejuaif vaiaatibiis-' vuinereris, et peEfbndar-^ ris^eias! contunicliis-, illustonibns' et' of]|>robriisi Bt ad-haec omnia» addaa. * onwionenv, iit quasi continue depre-' ceriso DodaatnujD Jescu»; Gb niatma s ut iSM»4ycilneribu& vuineret. menteni tuam^et ad. ipaa vulneraq. vast. sempaCidiirigQ. cordisi afiGectumy ut per tiaiD niouam importuaitateoa^ a: suauxmsericordta iBapetve&qriiod/in^teadis».
De modis autem • exercirti PassBonis-Jesu Chrtsti scire^ debe6« qmod circa Passionemf Domini portest ho>2U) • se habere sex' modis> . coiisideret. eam : primov ad imitan-^-^ dtun; secundo, ad compatiendum ; . tcrtio, ad mirandum; quarta, axi ' exsuitandnm ; quinto, ad resolveiidtmn aexto, ad: quiescenduM-. Pri-*mo; ad. imilandum considttret, nam. imitatio Christi est summor cti perfccta. religio perfecti.
. Hkc est. regul» et- exempiar perfcctioni&^ omnia-vitaeet virtutrs» scilicet Ghri-stum imitari in Passione , et in morte. &t ergo nostra regula vi»vendi; Passio Salvatoris ; nam tanto ampliusi desolamuri quant& ahho«j exemplari et regula ampiius elonga"* mun Semper ergo, quantumi. in nobrs est, velimus ab omnibus coinculcari; dejici et vilipendif, illodi, persecutTonem pati, flagellajri:, et ini diriais.' obsequits ab: ommbu&. > exprobrari. Simus- nudi.
cum nudo^ et nihil penitus- cupianius- haberc, imo hai^ere aiiquid sitnobis gra-rVrssima poena et dolor intensosL Abhorreamus delecta-bttlia ■ ef dulcia d6gustare,' et:potius velimusivilibus''et amari&. dbari, quia ipsei fuitrfelle' et aceto potatus. Et» ut hccyiter dicam, consideremus qu«Bi3ro:nQbiar sustinuit, efquaWter st in paasioTnibus habwit; et no». provroodulo nestrocquantum possumu» conftKD*memur eiden^ — Siscmido^ deha^^ mus oonsiderare' eam ad compalaeadum. Debemus enim consideraiB: ipfthiS' ftagellay iUusroaes> et opproH . bria; et in cordenostra nmtinareet imaginari, quanta sit dejectio et contemptus erga Dominum nostrum, quantus dolor, quantave afHictio in corde et corpore suo ; et quod ratio Passionis et compassionis suae peccata nostra sint. Magnam habemus materiam flendi, et causam lugendi, si intime cogitemus quod sumiis occasio necis unigeniti Fiiii Dei, rei laesae majestatis ejus. Con<^ sideremus quanta tunc amaritudine repletus erat Angelorum dulcedo ; quantum etiam aggravabat eum non tantum poenae illatio et nostra ingratitudo , sed etiam assistentis Matris afHictio, quam sic diligebat, et quasi deficere prae conpassionis dolore videbat.
Jam ergo transfigant cordis nostri intima ejus convitia, flagella et vulnera ; nec in nobis sit quod non perfundatur ex compassione , et non affiigatur dolore immenso. — Tertio , consideremus ad mirandum, quis, quae et pro quibus passus est; et est de quo multum mirari debemus. Quis ? Dei scilicet Filius, Deus verus, summe potens, sapicns et bonus. Sed quaer Peregrinationem, fugam, famem, sitim, frigus, calorem, tempestates, horrores, persecutiones, observationes, vincula, flagella, iliusiones et dolores. Conspuitur gloria, contemnitur justitia, Judex judicatur, inoffensus inculpatar, innocens infamatur , Deus blasphematur, Christus conculcatur, vita occiditur, sol obscuratur, luna denigratur, sidera disperguntur. Sed pro quibus haec patitur-f Pro sceleratissimis inimicis , pro nequissimis mancipiis , pro contemptoribus divinae majestatis , et pro ingratis divinae pietati. Ergo talis et tantus, talia et tanta, pro tam vilissimis et abjectis passus est.
Sed a quibus? A specialiter dilectis, quibus omnem benignitatem ostendit, et a vilissimis, a stultissimis, ab impiis, maximus, sapicntissimus , summe pius ; et a sanie foetidissima splendor aeternus» Et in his omnibus in divinae pietatis admiratione elevemur. — Qjdarto, consideremus eam ad exsultandum. Exsultare in ea debemus de redemptione humana, restauratione angelica et clementia divina. De redemptione humana sine dubio nimis gaudere debemus , facta per Christi Passionem et mortem. Q,uis, quaeso^ non exsultet et gaudeat, cum cernat se per hanc redemptum a damnatione aeterna, a culpae ignominia, a potestate diabolicar Exsultemus etiam quod per Christi Passionem restaurata est angelica ruina. Magna pretiositas debet esse nobis cum videmus per Christi mortem tam nobile collegium reparari de nobis, ulfiat unum ovile et unus pastor, et simus unum de uno. Praecipue autem exsultare debemus cernentes in praedictis omnibus summam Domini nostriclementiam.
Ubi, quaeso, magis apparet benignissima Domini clementia, quam in Passione suaV Ubi tam turpia et gravia sustinere voluit pro inimico suo liberando et glorificando , qui puniendus erat quadam morte aeterna. — Quinto, consideremus beatissimam Christi Passionem, ad cordium nostrorum resolutionem in Christum, hoc est per perfectam transformationem in ipsum , quod fit quando non solum imitatur, compatitur, admiratur et exsultat ; sed etiam totus homo quodammodo convertitur in ipsum, scilicet Dominum Jesum Christum crucifixum : ut jam quasi ubique et semper sibi crucifixus occurrat, imo tuncvere in ipsum resolvitur, quando ex se exiens homo, et suprapositus universo, imo tojtus supra se totum abstractus ab omnibus, totus est conversus in Dominum suum passum , ut non videat sentiatque intra seipsum nisi Christum crucifixum illusum , exprobratum , et passum pro nobis. — Sexto , con■ *. . * 467 sideremus illam beatissimam Passionem ad quietem dulcoris, quod fit cum jam resolutus ut dixi sitibundus eamdem Passionem ruminare non cessat, intrans secundum posse in illum Passionis thesaurum humiliter et devote, et liqueiit amore deroto, et fervida devotione deficit a se, et quiescit in Christo crucifixo. Sed quanto plus deficit a se amore et devotione , tanto plus eidem dilecto pro se mortuo inhaeret, et plus requiescit in ipso. Et sic mutuo se auget adhaesio et amoris devotio, donec totus deficiens absorbeatur ab illo camino amoris Passionis dilecti. Sicut in amplexi* bus sponsi sponsa quiescit , quse damat et dicit : Adjuro vos, filioe Sion , ne evigilare faciatis dilectam , donec ipsa velit.
Sic circa Passionem Domini debet esse imitatio ad purgationem, et directionem, compassio ad unionem et amorem , admiratio ad mentis elevationem, gaudium et exsu^tatio ad cordis dilatationem, resolutio ad perfectam conformationem, quies et pausatio ad devotionis consummationem.
Docet autem Passio Christi tria, scilicet : quam. odiosa sint Deo vitia, quam lacrymosa inferni supplicia, quam gratiosa coeli gaudia. Christus enim passus est pro culpis delendis, pro suppliciis nobis auferendis, et pro gaudiis coeli conferendis. Haec in quadam generalitate sunt dicta; sed videamus diHgenter singula. Non enim nos decet taedere illa cogitare, quae Christum Dominum non tfduit tolerare; et prout dicitur, non solum semel pro omnibus haec tolerare, sed etiam iterato pro peccatoribuis singulis st necesse esset omnia sustinere deliberavit et paratus fuit. O Deus meus, misericordia mea ! Quid est hoc? Quis ad tantam pietatem non obstupescit t Unde sanctus vir Carpus dicebat se aliquando contristatum a quodam infidelium, qui quemdam bonum ab Ecclesia seduxerat.
Cumque staret in divino coIl6quio, indignatus, non esse justum dicens, si viverent impii subvertentes rectas vias Domini, petiit a Deo igne coelesti utrumque immisericorditer consumi. Et vidit subito in visione Jesum humaniformiter in dorso coeli, Angelis ipsi astantibus, dicentem sibi : Carpe, Carpe, paratus sum pro hominibus resalvandis iterum pati. ORATIO Dulcissime Domine Jesu, infunde, obsecro, multitudinem caritatis tuae mihii peccatori , ut nihil terrenum vel carnale desiderem ; sed te solum super omnia diligam, ut penitus renuat consolari anima mea, nisi in te Deo meo dulcissimo. Scribe digito tuo in tabulis cordis mei eorum quae pro me pertulisti memoriana, ut ea semper prae oculis habeam, et dulcescat mihi non solum illa cogitare ; sed etiam, si necesse sit, prQ meo modulo tolerare; et non solum tibi ex omnibus viribus obsequi, sed etiam propter te contumeliis affici, aut certe morte turpissima condemnari. Amen. [ ';4^3S J SeaCUNME Jl^TISi GAPOT vLSX. *oa;put ms: rDe^primo CampUtoviOy Hn Passione Dmnmi, Msttkm :cap.' .
26, 'Marci cap. 'P4, ^Lucae rap. >2^ . et loannis ^:^.
^. ReaseiUDe igitur- a . principto Passionis i jnedi. tationes dstas, et ipcosequere ^per or^inein. 4i8qtfe- ad. fin6Bi^<. et. atteiide ad stngula^ac^^si ,'pFsesens .
esses. Coa^pice kaque -. 00(11111001 JeBum attente, ouoi a . cceaa (fsiemi hoca Con^pletorii,: in :hor<um* cuniidisci^ pi^iS'Suis 'ludit, ukimoitiunc ab eis ■ associandus idnere:; /quoBiodo affectuosey. socsaliter «c . familiaiiter cis Iqq^tar, 'et eos >ad<iorationein hortatur . : £t cu«i < iatrasset t hi 4ioruun cum discipuUs ^ smsi, dixit . : Sedete hic,iid est ezspet2ta(te,;iion moveamini, sicut nec loco, ita nec mente, donec vadam illuc et orem ; et vos etiam orate ut non intretis in tentationem, per consensum,.
ne sciiicet succumbatis tentationi. Ut ait Hieronymus, separantur in ora■ tione, - -qui. sepavantur i ! fn < PassRme. ■Et Ghvysosftomus . : <« vCooeiietado • enjm ;ei ecat isineids loiare, ^hoc '. autem faoiebat, recuditiia Jons i in < ^ocatifuiibasiqm&tetn. consBitueMiaM)-bisipsi^ , .'
et ^solitudinem . imiltam {quaerece. » > Uode . et 'MyriHus : «crSeflMtim:oiat,t-ut dlsca8iqw:(d. ani-i mo attento et corde quieto colloquendum est cum Dco sublimi. » HtEc autem dixit octo Apostolis, quia Judas ibi non erat; et Ires sec4fi£aduxit,rsciiicet :'Petcufm,*Jacohwn. et JoaFmem. .
Per i<hoc (|itdd Chris^s vojens onace, assumpcdt Petrm^, . Jacobum. et iioamiem/>kk)^t^nos quod loxnnis ivolens «idei^ote orare, debet. habere . tces^co■ saites, , sciticet . : ^'fidei ; ^rniitttom , H^ifflMlam in>Petro, qui tnterpre-tatur ^n&sceas,; . «t temporalium abdi^ionem, ea sub . p^bus per conteipptum ,>ponendo, et (vnihtl cde .
temporalibus dum. oratt cogitando, -hocjdesignatur. in >Jacobo, . iquiodicitur supplantator ; ac poBece oae ^in staiugratiai, et habere. giatiaeifervovem, quae destgnatnrin>Joanne, qni . interpretatur in quo lest :s^atia.
Assumpto igitur Petro et duobus Jfliis Zebedcei, specialiter tanquam de suis secretariis et magis familialiius, «uf^upbiis in tranBfigtrratione ^ostenderat ■ 'giopiam ' suae raaje^ttis, 'eisdem revelaret etiam trisiitiam ««iKrPassionis, et qui vlderatit gierioaa, >vidertint et huradilia, -'COp^, '> iJle cuJBs '< sunt ommaj^-et - in •^^ifao i adversarius ^nlhil habebat, quicipeeeatnmnon-feceFat, naorte-sibi ? «raminente, contristari et mcs^s^esse. Quid ergo nos oportet facere? Unde Hieronymus : In hoc pavere et tristari docemur antc judicium :: DOMINI. 469, mortis, qui non possunrus ^r nos iticere nUi per illum : Vwitpriit- . ee^mundHwjus, etinmetHmi^kih' ^et^^uidquam. H«c autem tristitia Domim fnoxiTna fuir: (^akLUmcait Ulis : tTri^is est -mima meausque ad mof4em. 'Vsuzliur 4ictum 'Oit,- id QSt.
multum :tristis est omma . iisea, quia tri&titia tantum intensa erat, (piamuin esse poterat; vel, trittii^est nque «d timorem mortis, '^et iptio timeire mortis, quia mortem 'nocu-ndittr timebat ; «vel, msque, . pMett osse iexdusivum^ :tristabttar ''eniiti tionec se et suos morte ^ibecaret, moiB cpnppe corporis-absolutio «St dolansdn-Christo et suis; ieel,'^po^ test esse inclusivum, scilicet donec pofit ^ortem suam Tedirent "Apostoli ad e^is fidem. I5adc Afuel-mtts : «« Dato autem • oarittlds m jpatientfse salutari' mandato, ^t <disposito ibatribus regno . Patris tui, ad. laoum f roditori tuo<«iotum cum tttis 'dvirevtisti, scvens omnfa qaee ftentmria ermt ^uper te. lbititiiTtiB^ ttiaevcriBtitiam, quam ex imniineme ' Bassione ^sponte assumpsfsci, «icut ttt cetesa quae passus «s in auribtts initnim profiteri non erubiiisti,' dioens*. : Tristisest ai^ima mea^qne 9d yuartem.
» £t iterum : •« Pne> ceditipse «d montem Oliveii, 'tu eum cequere. Et, licet aS99mpto Petm iet 'duobus fiiiis Zek&kei, >ad secMa «eeesserit, -vel a longe ifriucte «)«onH)do-in 'senostTam transtttleiit •necessitatem. "Vide 'quonodoille oujus sunt omnia, jMZMere tofpit^efmcestus es^; Tristis est, in(fiHe»6, anima 'mea, usque ad mof^em. Unde hoc, Deus tneus? . ita •compateris tnihi ^exiiibens'hotainaiii, 'Ut quodamme/do videaris ttMBire-quod Oeus es >>« faagc A*tfiUnus, :3 ^tCacs ;a4t»x: ^ttnsrivtM^ SUiutMi. --<AAa«tipsit<aucem (Dhrisnfs^ifttiitti p«v0mn «et^ triscfti«m ^opter >phm. Brlma.
^ sMmdum ^'J^t0rmym9m, irt yeritatem assumpti hominis probartt. Naturale 'enrm est 'homini titnere 'mortem. Bx hac «aturAli tristitia vere contrtstatus est Domtnus. ^ Sed sciendum , qndd qusaBdann est tristitia et*quidam timornratioaem submergens, et^ho» minem, OMltempto Dei praecepto, in peccatum ducens, sicut Petrus timore negavit Christum : de 'hujusmodi loqmmtiir exposttards , quando ^dicunt Christurm non •timiiisse, Mquippe qui ad hoc venerat ut pateretur, et Petrumtemeritatis arguerat, cum eum veltet a^erterea Passiowe, dicens : Absft a te, 'Bomine^noneriVtibi ^oc. ^^t etalius timormoderatus, qni naturaliter inrest omni homini,'et«Bn sine peccato, sictrt et fames, et sitis,tet tales passiones fuerudt in Christo; unde ipse naturaliter horruit 'TOortem, et poBnas acerbtssinnas, qtms prssscivit se'passnrcrm de 'proximo. Aliter ^amen hujusmodi . passtones fuerunt in Christo quam 'in iTObis. In nobis enim plerumque'hufusmodi passiones praevehiuiit ^udicium rationis, et impcrium vohxntatis ; in Christo autem semper isequebantur rationem et vohmtatem, tmde volens esurivit et sitfvit, Ttdens timuit et contristatus est.
. Nihil enim coactum rn Christo consiiJeratur ; sed omnia voluntaria credtmtur. Ista ergo tristitia Ita fuit naturalis, quod tamen fuit voluntaria et ratiorralis. Et ideo signanter dicunt hic Evangelistae quod ^pit xentrisUtri , et quod 'ccepit yavere; non dicurtt, fuit contristatus,-vel parefacwis, •qfQiaipsemotu& tristitise tion ei dominatus est, scH ipse euwi -statimassumpsit, et voiuniati 'diviiwesubjedt. 'Aliud c9it enim . eontristari, et aiiud incipere contristari ; unde contristat eum propassio, sed passio non dominatur ejus anrmo : prapassio . eiiim dicit inceptionem, sed passio conii* nuationem. Quia ergo timor et tristitia inceperunt surgere in parte sensitiva, sed nondum pervenerunt ad ejus animum sive mentem, ideo dixit : Tristis esi anima mea usque ad mortem, ubi anima sumitur pro parte sensitiva, in qua sunt passiones; non autem in ratione, sicut etiam alibi dixerat : Nunc anima mea turbata est, Poterat quidem Christus natura non mori, sicut Adam potuit non mori ante peccatum ; in eo enim nullum culpae debitum, nuilius peccati fuit vestigium.
Sed sicut veram humanitatem, ita et humanas infirmitates nostras assumpsit, quae a Deo non separant ; velut e contra ignorantia, impotentia, concupiscentia, et hujusmodi faciunt. Et nota quod compassio turbans in anima potest tripliciter accidere : aut praeter imperium et judicium rationis , ut motus subitus, qui appellatur propassio ; aut contra imperium et judicium rationis, ut motus progressivus usque ad perturbationem rationis, vel a sua rectitudine, ut in malis, vel a sua tranquiilitate, ut in bonis imperfectis ; aut secundum imperium et judicium rationis, ut motus a ratione imperatus et ordinatus, ut turbatio pcenitentis et comp^tientis. Primo modo, passiones sunt in omnibus puris hominibus etiam perfectis; secundo modo, in imperfectis soium ; tcrtio modo, in Christo, quia in eo totaliter subdita erat sensualitas rationi, et ratio inferior superiori, et superior Deo; nec tamen una potentia impediebat aliam in opere suo naturali. Contristabatur etiam Christus, secundum Hieronymum, non solum timore imminentis mortis, quam ipsa natura abhorret et recusat; sed et proptcr infelicitatem Judae, et scandalum discipulorum, et dejectionem Judaeorum, et eversionem Jerusalem, misertus his et compassus. Et possumus etiam addere quod ideo tristabatur, quia praescivit quod tam acerbae Passionis suae tlagella et vulnera et mors amarissima, in multis adhuc hodie miseris et obstinatis peccatoribus frustrari deberent. — Secundo, assumpsit pavorem et tristitiam pro nobis membris suis, ut ipse nostras tristitias in se vinceret, sicut et mortem nostram sua morte destruxit; et sicut suscepit tentationem et passionem ut nos a tentaticne et passione liberaret. -— Tertio quoque hujusmodi pavorem et tristitiam assumpsit, nobis in exemplum, et doctrinam moralem, ut sequitur. ^ 4 Sex documenta moralia ex tristitia domini, actus conformatioNis ET oRATio.
— Ex hoc enim articulo, qui est pavoris et tristitiae assumptio , plura habemus documenta. Primum est, ut nos exemplo Christi discamus timores ct tristitias ac passiones alias in nobis insurgentes freno rationis cohibere, ne usque ad animam pertingant;* sed in inferiori parte animae sub voluntatis imperio constringantur, ut dictum est de Christo. — Secundum est, ut ejus exemplo discamus nos desperare non debere, si aliquando surrepat tristitia, timor, vel pusillanimitas in obsequio et opere divino. Unde Augustinus : « Moriturus tristatus est Christus, ut doceret Martyres suos non debere desperare , si in hora passionis ' surrepat tristitia, quam tamen vincant. 1) — Tertium est, ut nos discamus contristari pro proximis et necessitatibus eorum, sicut Christus tristatus fuit, non pro se, sed pro aliis, ut dictum est secundum unum intellectum. — Quartum documentum est, ut exemplo Christi discamus tristitias et turbationes nostras ad Deum cum oratione referre, sicut fecit et ipse. Nam staDE 471 tim ut dixerat : Tristis est anima mea^ ivit ad orandum. — Q.uintum documentum est, quod nos orare volentes devote, debemus secedere ab hominibus ad aiiquem locum secretum, sicut fecit Christus, dans nobis exemplum.
— Sextum est, quod omnes tristitias, tribulationes, poenas, adversitates, et infirmitates nostras etiamsi petamus ab eis liberari, sicut Christus fecit, semper post orationem committamus voluntati divinae; ac per hoc, eas quasi in cor Christi reponamus, orantes ut ipse eas in unione suae Passionis perficiat, et ofiferrat eas Deo Patri ad laudem et gloriam suam. Et ex hoc nostrae tribulationes, et passiones multum nobilitantur, nam sicut Passio Christi in coelo et in terra infinitum attulit fiructum ; sic poenae et quaecunque tribulationes nostrae, hoc modo Christo commissae, in unionc Pissionis siiae, tam fructiferae erunt, ttt Angeiis in cocio gloriam, justis in terris meritum , peccatoribus vetiiam, purgandis animabus con< fe^t relevamen. In recogitando istum articuium studeat homo semetipsum constristare cum gemitibus, compatiendo Christo de sua tristitia propter nos assumpta ; et si in aiiqua turbatione vel adversitate sit, uniat illam cum tristitia et adversitatibus Christi, ut ex unione ipsarum dulcescant, et Deo in summa patientia redoleant. Dicat ergo haec vel his similia : Domine Jesu Christe, qui tristari pro we misero voluisti, da mihi omnes tristitias meas ad ie jugiter sufferTt; tuque eas unione tua^ tristitice mecum digneris sufferre.
Deinde Dominus Jesus volens se etiam sequestrare a tribus Apostolis secum. assumptis, dixit eis : Sustinete hic, exspectan^o; et vigilate mecum, non cum diabolo vel cum mundo, tanquam amici speciales prae ceteris, qui debent in angustiis assistere amicis. Sustinete pondus tentationis, vigilantes a somno infidelitatis, et torpore mentis, ne, ingravante diabolo, obrepat vobis. Ceteris quidem jusst sedere ibi, quasi inferiores, ab agone isto servans eos securos ; vos autem quasi firmiores usque huc adduxi, ut collaboretis mecum in vigiliis et orationibus; sed nolo vos progredi ulterius, nondum enim potestis. Propter hoc manete hic vigilantes, sicut et ego vigilo, et unusquisque, in gradu suae vocationis consistat ; quia et omnis gratia , quamvis magna fuerit, superiorem habet. Et progressus est ab eis pusillum, scilicet, quantum jactus est lapidis et, positis genibus, procidit in faciem suam, super terram, ut humilitatem mentis ostenderet habitu corporis , et orabat corde, dicens ore : Abba Pater, si possibile est, salva congruentia redemptionis humanae, et si moritur mors, me secundum carnem non moriente, transfer calicem hunc, id est experimentum Passionis, a me. Quasi diceret : Si possibile est sine morte mea temporali salvari genus humanum, transfer calicem amarae Passionis a me. Per orationemofFerebat spiritum Deo Patri, quae quidem oratio, ex pluribus ostenditur perfecta : primo, quia solitaria erat, est enim oratio elevatio mentis in Deum, quod melius fit quando homo-est sequestratus ab aliis; secundo, quia humilis, cum in faciem su^m procidit; tertio, quia devota, cum ad Deum Patrem recurrit; quarto , quia recta , cum voluntatem suam voluntati divinae submittit ; quinto , quia caritativa, cum interim dulciter discipulos visitavit.
Et quia dicit : Abba Pater^ utriusque populi Patrem et Salvatorem Deum esse innuit et l^ oster secunda: p. \rtis caput i,ix. ostendic. IJdm Qnim ai);niliciil Abba, quod patec; seil Abba est HebTKum, pacer *ero GraKiim et Latinunu Krgo utroque ptimus ipae lavocat, ut uttumque populum in eum cretlituruiii, et ab utroque eum iniocanduni essc doceat. quia ton tit ditlinctio Juitn et Grtrci. Quia ■uten dicii : Si poastbile est, ad potcnttaoi [>ei pariicr et iustitiam refart, quoniam quantum ad jusiitiara eju« qui non soium poiens sibilla nisi ea quiE justaaunt. Unde Gt vecus. homo horrebat niortem, «t voluntata sensualiiatis vellet non raori, si de juslitia posset iien.
Habebat aniem justitia Patris, ul Chrimundi hoc nastrs; salulis sacramentum erat ab eo prEBOfitensum. Aaguaiia ergo inoriis. et lolerantfeL passionia non placebat Cliristo per sc. el tajiquacn linis qui per se «ppetitur, ideo aimpUdierloquendo pMi nolebat; aed propter obediennam Pati^is. el salutem humani geluntarie susttoebat. . sicut in&rmus voluatarie recipiii potioitetn ama^ pam, nonpropter potionem, sed pcoptur sanitatem consequendam. Hsec uoluntas non moriendi gloriosos Wartyrea facil, Non cnim vult senSUB oarnis nisi quod delectnl; si dii viderentur meceri.
Sed quia hanc volunlatera non moriendi Deo subjiciunt, ct quod naturaliter fugiunt. propter Deum vdunt. ideo merenlur. Unds et Chnstus subdit, diccns ; Sed non quod tga uato, humano afFeciu; sed quod ta. Quod ituiiei' renuorw. revvfii-ns' in seTpsum. . pc?
obedienriaiii et focliTudiItoc liit qtiod humano aSeaa 1oa|Uer ; sed ad. quod t-ropLc OlI ad vuluiitate desceivvii, UndG alibi Desemiii de cwto lum utfaciam i luntatem mtatn, stiilicct quani poraliler sumpBi cx Virgine; valuntatem ejas qui ni' misil, qnavt videlicet lommune cn habui sternuB cura Palre. el quam seniperappcobo anlma: rati ne. Non marM, non propriam ; non meam, non Frlii hominis. non n eara, quac rewstal Deo. El utique voluntaa Chfisli non em con raria vohiolaS Patris; sed qui ve nerat obedianliam docere. non i r>veniretur ot^ diens, si propriam faceret Tohm»taiem. Quanlo ergo magis nos n«« juiticabimur obedie tes, si faciDRM proprias voluntales Undc AKgitstitiia: « F^iliuE un cus dicit ; fteit eam; et homiIllc lanlum se bu miliat, qui cff icqualis Ptttri; et t ntum se e«nllil.
qui in ■rao jacet, et n. si nna^ nut ei porrigatut non siirgitl ■ Et iterum : <■ TcansKgurat in se snoa, et qui nthil aliud viilt quam PMei, docet ooi privalam votuntatei» cor' rigere. et dirigere fuita divina», » Unde ei Hteronymus : u Ikque tn finem non ceiiat docere noi pUtibua obedii Toluntati noslrae prasponece. o Ul de etiam Beda : u Ostendi Dominus Jesus , ut cum i aliud quod tieri nolumui net, sic per ialirmitatem pclafBa#^ ul non tiat, quaicnus per fortitndiH ncm parati simus, ut volunt» Cm^ stram voluntatem Sat. Nan eiaM multum con&lere ntm dsbeimB , ne noslram virtutem WiJeaniur pr»literi ; sic iiiultiioi pusilli ' '" ■ agere et di~" ' Dei adjutoris nostri iiHpoMntiaBi videaraur pronUQliare. > El xvt~ rum : o Multi adhuc infiimi cantristantur futura norte, sei si h^ idiH * 473 i ^usntum possuDt; at si non posssnt, dicMit quod Dominus dixit : Pater, si Jieri potest, transeat a me taHx iste, ecce habes voluntatem kumanam ; y\de jam rectum cor : Sed non sicut ego vdo, sed sicut tu: whasc Beda, 6 hiCREPAT msciPULOs iifniiins PBTRra, qiaoB RBDrBHS dorhientss nrENrr. — Et rediens, de loco in ^o onverat, vemt ad tres discipu^ iot suOiS, scilicet : Petrum, Jacohm et ioftnnean , et invenit eos dormiemieay jam vicina tentatione ittdptdDent ocuii. eorum languesce' re, quift dormttio erat quasi prQefignnaio negationts et fugse.
Unde Beda : « Somnus corporis pvxfignratia enec quod in proiumo gni* «UKfi erant somno iniidelitatis. » Ei Petro iroaice dixit sic : Si-^ mou, dormis? Qoasi diceret : Sic eiat fiKienduoi, vei, sic imptesquod pramiieraft? Non potuiati, una hora ngiiare mecum? Quasi diceret : Qoia ims hora non potuisti vigrki^ re meciim, quomodo' mortem sper* itB, tu qui spondes morr meoam? lion ostcacbs tantam fervorem fadD, (fuantum verbo. In hoc appalet tua ia&rmitas. Per hoc quod dicit r ttJKf kara, osteadit, quod bre>via eat molestia tentationrs,.
respe^ ctu remmerationis. Ut ergo dicit TulUus : c Omnia qua brevia sunt, tolerabiiaa debent esse, etiamsi ma^ gna tiat. » Quamvis autem omnes temifemt, Petrum tamen potius incnapabat, quia enim prs ceteris &esat glortatus, ideo prae ceteris cntt increpandus; item, qina inter cos prindpalis erat, tdeo in- ipso alios. repBcteeodelMt ; item, quia in eedcmi ddbcta prslatus magi^ est incxepaadtisiy qciam alii, ceterivparibas« Qtti etiai» jam infinnrtate depreasuA, 000 Petms vel Cephas, sed antiqw nomineiSimon a Do■ixio bic vocfltur. Vigilate ,' at'teatev ocuiiiF mcnti» et corpoiis^ et erate, devote, verbis cordis et oria, ut non intretis in tentaiionem, negandi me et reccdendi a me. Non dicit, ne tentemini, quia knpoasibild est homiaem non tentari ; sed, ut non intretis in tentationem, et incidatis ia ejus profiuBdum, id est ne tentatio vos superet et includafi^ perconaeoaum vei opus : teDtar>iiii> nis enim initium. cst s^ggeatio amh liy medium consenausi in iddiQifllt tionem vel opus^. noimimmatkiijaBit opus ipsum.
iAd^ievUandum aiitciii tentatioiieDEn{;et:ad resiatendHnBRnAdem, occuRendumiicst} adi. omiiw» nem* Oratio enim est elevatio men> tis ia Deum : quanto autem mens in Deum elevatur, tanto faciiius tentatio ab ca separatur. Et sicut fiir, auditoclamore, fugit, et vicim veniunt ad succursun, ita clamor oratioois diabolum fiigat, et Sanctos ad succurrendum excitat. Undle Isidorus : c< Hoc est remedium e^s qfui vitiorum teittamentis aestuat, ut quocies quolibet vttio tangittor, toties orationes fundat; quia frequena oratio impugnattonem vitiorum exstinguit. tLt sicut servus qui scntit furcm ia dorao, et non cfemat, favet furi, et proditor est do> mini sui ; sic qiii scit tentationem esse in corde, videtur Christum prodere, et diabolo consentire, nisi stalim, per orationem exclamet. » Et ideo quia diabolas semper teny tat, sempei^ debemus orare^ et nunquam deflcere. Scd oratio debet ordinari non ad hoc ut non tentemur, sed ad hoc quod non intremus iin tentationem. Multam autem valet ad expuisionem tentationis cogitatio et timor seternar mortts.
Unde Augustinus- : « Timor de futura morte mcntem concutat, et quasi conclavatoa emnes corporis motus supcrbiar- iigiia cnocrs afi&git. » Ad;dit autem Dominus : Spiritus qui^ dem de se et riatura sua, promptits ' est, in mc et in vobi« ad confrtftir I dUTT ritBi I ^ ■1-74 dum;
Scripture echoes
- ↩Luke.15.19 — I am no longer worthy to be called your son. Make me as one of your hired servants.
- ↩Lam.1.12 — Is it nothing to you, all you who pass by? Look and see if there is any sorrow like my sorrow, which was brought upon me, which the LORD inflicted on the day of his fierce anger.
- ↩Lam.1.12 — Is it nothing to you, all you who pass by? Look and see if there is any sorrow like my sorrow, which was brought upon me, which the LORD inflicted on the day of his fierce anger.
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
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