Capita 6-7 chapters Kapitel 6-7 Chapters 6-7

Caput VI. chapter|VI Chapter VI. De Taciturnitate. on|silence |da Taciturnidade On Silence.

Faciamus quod ait Propheta: “Dixi, Custodiam vias meas, ut non delinquam in lingua mea: posui ori meo custodiam: obmutui, et humiliatus sum, et silui a bonis.” Hic ostendit Propheta, si bonis eloquiis interdum propter taciturnitatem debet taceri, quanto magis a malis verbis propter poenam peccati debet cessari? let us do|what|he says|prophet|I said|I will guard|ways|my|so that|not|I may sin|in|tongue|my|I placed|mouth|my|guard|I became silent|and|I was humbled|I am||I was silent|from|good|here|he shows|prophet|if|good|words|sometimes|because of|silence|he must|to be silent|how much|more|from|bad|words|because of|punishment|sin|he must|to cease façamos||disse|||guardarei|vias||||delinque|||||||custódia|obmutei|||||silenciei||||||||eloquios|interdum|por causa de||||||||||||| Let us do what the Prophet says: "I said, I will guard my ways, that I may not sin with my tongue: I put a guard on my mouth: I was mute, and humbled myself, and I was silent from good things." Here the Prophet shows that if one should sometimes be silent from good words because of silence, how much more should one refrain from evil words because of the punishment of sin? Ergo, quamvis de bonis et sanctis ad aedificationem eloquiis, perfectis discipulis, propter taciturnitatis gravitatem, rara loquendi concedatur licentia, quia scriptum est: “In multiloquio non effugies peccatum.” Et alibi: “Mors et vita in manibus linguae.” Nam loqui et docere magistram condecet: tacere, et audire discipulo convenit. therefore|although|about|good|and|holy|for|edification|speeches|perfect|students|because of|of silence|seriousness|rare|speaking|it is allowed|license|because|written|it is|in|much speaking|not|you will escape|sin|and|elsewhere|death|and|life|in|hands|tongue|for|to speak|and|to teach|teacher|it is fitting|to be silent|and|to listen|student|it is appropriate |embora||||||||||||||||licença|||||muito falar||escapará|||alibi|||||mãos|||||||concede|||||concede Therefore, although it is permitted to speak about good and holy things for the edification of perfect disciples, due to the seriousness of silence, the license to speak is granted rarely, because it is written: "In much speaking, you will not escape sin." And elsewhere: "Death and life are in the power of the tongue." For it is fitting for the teacher to speak and teach; it is appropriate for the disciple to be silent and listen.

Et ideo, si quae requirenda sunt a Priore, cum omni humilitate et subjectione reverentiae requirantur, ne plus videatur loqui quam expedit. and|therefore|if|what|to be required|they are|from|Prior|with|all|humility|and|subjection|reverence|they are required|lest|more|it is seen|to speak|than|it is expedient |portanto|||requeridas|||Prior|||||||sejam requisitadas|||||| And therefore, if anything is to be requested from the Prior, it should be done with all humility and subjection of reverence, so that it does not appear that one speaks more than is necessary. Scurrilitates vero vel verba otiosa et risum moventia, aeterna clausura in omnibus locis damnamus, et ad tale eloquium discipulum aperire os non permittimus. buffooneries|truly|or|words|idle|and|laughter|provoking|eternal|closure|in|all|places|we condemn|and|to|such|speech|student|to open|mouth|not|we allow escandalosas||||vãs|||que movem||||||condenamos||||||||| Indeed, we condemn all scurrilities or idle words that provoke laughter, with eternal silence in all places, and we do not allow the disciple to open his mouth for such speech.

Caput VII. chapter|VII Chapter VII. De Humilitate. of|humility On Humility.

Clamat nobis Scriptura divina, fratres, dicens: “Omnis, qui se exaltat, humiliabitur, et qui se humiliat, exaltabitur.” Cum haec ergo dicit, ostendit omnem exaltationem genus esse superbiae: quod se cavere Propheta indicat, dicens: “Domine, non est exaltatum cor meum, neque elati sunt oculi mei; neque ambulavi in magnis, neque in mirabilibus super me.” Sed quid? he calls|to us|scripture|divine|brothers|saying|every|who|himself|he exalts|he will be humbled|and|who|himself|he humbles|he will be exalted|when|these|therefore|he says|he shows|every|exaltation|kind|to be|of pride|which|himself|to avoid|prophet|he indicates|saying|Lord|not|is|exalted|heart|my|nor|lifted|they are|eyes|my|nor|I walked|in|great|nor|in|marvelous|above|me|but|what |||||||||||||||exaltará|||||ostenta||exaltação|||soberba||||||||||||||exalta|||||||||||||| The divine Scripture cries out to us, brothers, saying: "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted." Therefore, when it says this, it shows that all exaltation is a kind of pride: which the Prophet indicates he avoids, saying: "Lord, my heart is not exalted, nor are my eyes lofty; nor have I walked in great things, nor in wonders above me." But what? “Si non humiliter sentiebam, sed exaltavi animam meam; sicut ablactatus super matre sua, ita retributio in anima mea.” if|not|humbly|I felt|but|I exalted|soul|my|as|weaned|upon|mother|his|so|reward|in|soul|my |||||||||ablactado|||||||| "If I did not feel humbly, but exalted my soul; like a weaned child with its mother, so is my reward in my soul."

Unde, fratres, si summae humilitatis volumus culmen attingere, et ad exaltationem illam coelestem, ad quam per praesentis vitae humilitatem ascenditur, volumus velociter pervenire: actibus nostris ascendentibus, scala erigenda est, quae in somno Jacob apparuit, per quam et descendentes et ascendentes Angeli monstrabantur. therefore|brothers|if|highest|humility|we want|peak|to reach|and|to|exaltation|that|heavenly|to|which|through|present|life|humility|it is ascended|we want|quickly|to arrive|actions|our|ascending|ladder|to be raised|is|which|in|dream|Jacob|it appeared|through|which|and|descending|and|ascending|angels|they were shown |||||||atingir|||||celestial|||||||||||||||erigenda||||||apareceu|por|||||ascendentes||monstrabantur Therefore, brothers, if we wish to reach the peak of supreme humility, and quickly arrive at that heavenly exaltation, to which we ascend through the humility of this present life: our actions must ascend, a ladder must be raised, which appeared in the dream of Jacob, through which both descending and ascending Angels were shown.

Non aliud sine dubio descensus ille et ascensus a nobis intelligitur; nisi exaltatione descendere, et humilitate ascendere. not|other|without|doubt|descent|that|and|ascent|by|us|is understood|unless|exaltation|to descend|and|humility|to ascend ||||||||||entende-se|a não ser||descer|||subir Without a doubt, that descent and ascent is understood by us; unless one descends through exaltation and ascends through humility.

Scala vero ipsa erecta, nostra est vita in seculo, quae humiliato corde a Domino erigitur ad coelum. ladder|truly|itself|erected|our|is|life|in|world|which|humbled|heart|by|Lord|is raised|to|heaven ||||||||||||||é elevada|| The ladder itself, when raised, is our life in this world, which is lifted to heaven by the Lord with a humble heart. Latera enim hujus scalae dicimus nostrum esse corpus et animam, in quibus lateribus diversos gradus humilitatis, vel disciplinae, vocatio divina ascendendos inseruit. sides|for|this|ladder|we say|our|to be|body|and|soul|in|which|sides|various|degrees|of humility|or|of discipline|calling|divine|to be ascended|he inserted lados|pois|||||||||||lados|||||||||inseriu For we say that the sides of this ladder are our body and soul, in which sides various steps of humility, or discipline, have been inserted for ascending the divine calling.

Primus itaque humilitatis gradus est, si timorem Dei sibi ante oculos semper ponens, oblivionem omnino fugiat, et semper sit memor omnium quae praecepit Deus, qualiter contemnentes Deum in gehennam pro peccatis incidunt, et vitam aeternam, quae timentibus Deum praeparata est, animo suo semper revolvat. first|therefore|of humility|degree|is|if|fear|of God|to himself|before|eyes|always|placing|oblivion|entirely|he flees|and|always|he is|mindful|of all|which|he commanded|God|how|those who despise|God|in|hell|for|sins|they fall|and|life|eternal|which|to those who fear|God|prepared|is|mind|his|always|he reflects |portanto||||||||||||||||||||||||||||||||||||||||||revolva Therefore, the first step of humility is, if one always places the fear of God before their eyes, completely avoids forgetfulness, and always remembers all that God has commanded, how those who despise God fall into hell for their sins, and always reflects in their mind on the eternal life that is prepared for those who fear God. Et custodiens se omni hora a peccatis et vitiis, id est cogitationum, linguae, oculorum, manuum, pedum vel voluntatis propriae; sed et desideria carnis amputare festinet. and|guarding|oneself|every|hour|from|sins|and|vices|that|is|of thoughts|of tongue|of eyes|of hands|of feet|or|of will|own|but|and|desires|of flesh|to cut off|let him hurry ||||||||vícios||||||||||||||||apresse-se And keeping oneself every hour from sins and vices, that is, from thoughts, tongue, eyes, hands, feet, or one's own will; but also hastening to cut off the desires of the flesh.

Aestimet se homo de coelis a Deo semper respici omni hora, et facta sua in omni loco ab aspectu Divinitatis videri, et ab Angelis omni hora Deo nunciari. let him consider|himself|man|from|heavens|by|God|always|to look back|every|hour|and|deeds|his|in|every|place|from|sight|of Divinity|to be seen|and|by|Angels|every|hour|to God|to be announced estime||||||||respiciar||||||||||||||||||| Let a man consider that he is always looked upon from heaven by God every hour, and that his deeds are seen in every place by the gaze of the Divinity, and that he is announced to God by the Angels every hour. Demonstrat nobis hoc Propheta, cum in cogitationibus nostris ita Deum semper praesentem ostendit, dicens: “Scrutans corda et renes Deus.” Et item: “Dominus novit cogitationes hominum, quoniam vanae sunt.” Et item dicit: “Intellexisti cogitationes meas a longe;” et: “Quia cogitatio hominis confitebitur tibi.” Nam ut sollicitus sit circa cogitationes perversas, dicat semper humilis frater in corde suo: “Tunc ero immaculatus coram eo, si observavero me ab iniquitate mea.” he demonstrates|to us|this|Prophet|when|in|thoughts|our|so|God|always|present|he shows|saying|searching|hearts|and|reins|God|and|likewise|Lord|knows|thoughts|of men|because|vain|they are|and|likewise|he says|you understood|thoughts|my|from|afar|and|that|thought|of man|will confess|to you|for|that|anxious|he may be|about|thoughts|wicked|let him say|always|humble|brother|in|heart|his|then|I will be|unblemished|before|him|if|I will have observed|myself|from|iniquity|my ||||||||||||ostende||escrutando|||rins||||||||pois|||||diz||cogitações||||||||||||||||||||||||ent|||||||||| The Prophet demonstrates this to us, when he shows that God is always present in our thoughts, saying: "God searches the hearts and reins." And again: "The Lord knows the thoughts of men, for they are vain." And he also says: "You have understood my thoughts from afar;" and: "For the thought of man will confess to you." For in order to be diligent about perverse thoughts, let the humble brother always say in his heart: "Then I will be blameless before Him, if I keep myself from my iniquity."

Voluntatem vero propriam ita facere prohibemur, quum dicit nobis Scriptura: “Et a voluntatibus tuis avertere.” Et item: “Rogamus Deum in oratione, ut fiat illius voluntas in nobis.” will|indeed|own|so|to do|we are prohibited|when|he says|to us|Scripture|and|from|wills|your|to turn away|and|likewise|we ask|God|in|prayer|that|it may be done|his|will|in|us But we are prohibited from doing our own will, when Scripture says to us: "And turn away from your own wills." And again: "We ask God in prayer, that His will may be done in us."

Docemur ergo merito nostram non facere voluntatem, quum cavemus illud, quod dicit sancta Scriptura: “Sunt viae, quae videntur hominibus rectae, quarum finis usque ad profundum inferni demergit.” Et cum item cavemus illud, quod de negligentibus dictum est: “Corrupti sunt, et abominabiles facti sunt in voluptatibus suis.” In desideriis vero carnis nobis Deum credamus esse praesentem semper, quum dicit Propheta Domino: “Domine, ante te est omne desiderium meum.” We are therefore taught rightly not to do our own will, when we heed that which holy Scripture says: “There are ways that seem right to men, whose end plunges into the depths of hell.” And when we also heed that which has been said about the negligent: “They are corrupted, and have become abominable in their pleasures.” In the desires of the flesh, let us believe that God is always present, as the Prophet says to the Lord: “Lord, all my desire is before you.”

Cavendum ergo ideo malum desiderium, quia mors secus introitum delectationis posita est. Therefore, we must beware of evil desire, because death is placed near the entrance of pleasure. Unde Scriptura praecipit, dicens: “Post concupiscentias tuas non eas.” Ergo si oculi Domini speculantur bonos et malos, et Dominus de coelo semper respicit super filios hominum, ut videat si est intelligens, aut requirens Deum; et ab Angelis nobis deputatis quotidie die noctuque Domino factori nostro et Creatori omnium Deo opera nostra nunciantur: cavendum est ergo omni hora, fratres, sicut in Psalmo dicit Propheta: ne nos declinantes in malum, et inutiles factos, aliqua hora aspiciat Deus, et parcendo nobis in hoc tempore (quia pius est, et expectat nos converti in melius), ne dicat nobis in futuro: “Haec fecisti, et tacui.” Hence Scripture commands, saying: “Do not follow your desires.” Therefore, if the eyes of the Lord observe the good and the bad, and the Lord from heaven always looks down upon the children of men, to see if there is one who is wise or seeking God; and our works are reported daily to our Lord and Creator of all God by the angels assigned to us, we must therefore be cautious at every hour, brothers, as the Prophet says in the Psalm: lest we, turning to evil and becoming useless, be looked upon by God at any hour, and while He is sparing us in this time (because He is merciful and waits for us to turn to better), may say to us in the future: “You have done these things, and I was silent.”

Secundus humilitatis gradus est, si propriam quis non amans voluntatem, desideria sua non delectetur implere; sed vocem illam Domini factis imitetur dicentis: “Non veni facere voluntatem meam, sed ejus qui misit me.” Item dicit Scriptura: Voluntas habet poenam, et necessitas parit coronam. The second degree of humility is if someone, not loving their own will, does not delight in fulfilling their desires; but imitates that voice of the Lord in deeds, saying: “I have come not to do my own will, but the will of Him who sent me.” Scripture also says: The will has punishment, and necessity brings forth a crown.

Tertius humilitatis gradus est, ut quis pro Dei amore omni obedientia se subdat Majori, imitans Dominum, de quo dicit Apostolus: “Factus obediens usque ad mortem.” The third degree of humility is that one submits oneself with all obedience to a greater for the love of God, imitating the Lord, of whom the Apostle says: 'He became obedient unto death.'

Quartus humilitatis gradus est, si in ipsa obedientia duris et contrariis rebus, vel etiam quibuslibet irrogatis injuriis, tacita conscientia patientiam amplectatur, et sustinens non lassescat, vel discedat, dicente Scriptura: “Qui perseveraverit usque in finem, hic salvus erit.” Item: “Confortetur cor tuum, et sustine Dominum.” Et ostendens, fidelem pro Domino universa etiam contraria sustinere debere, dicit ex persona sufferentium: “Propter te morte afficimur tota die; aestimati sumus sicut oves occisionis.” Et securi de spe retributionis divinae, subsequuntur gaudentes, et dicentes: “Sed in his omnibus superamus propter eum, qui dilexit nos.” Et item alio loco Scriptura: “Probasti nos (inquit), Deus, igne nos examinasti, sicut igne examinatur argentum: induxisti nos in laqueum; posuisti tribulationes in dorso nostro.” Et ut ostendat sub Priore debere nos esse, subsequitur, dicens: “Imposuisti homines super capita nostra.” Sed, et praeceptum Domini in adversis et injuriis, per patientiam adimplentes, percussi in maxillam, praebent et alteram, auferenti tunicam, dimittunt et pallium, angariati milliario, vadunt et duo, cum Paulo Apostolo falsos fratres sustinent et persecutionem, et maledicentes se benedicunt. The fourth degree of humility is if, in the very act of obedience, one embraces patience with a quiet conscience in the face of harsh and contrary things, or even any injuries inflicted, and does not grow weary or depart, as Scripture says: 'He who endures to the end will be saved.' Also: 'Let your heart be strengthened, and wait for the Lord.' And showing that a faithful person must endure all oppositions for the Lord, it says in the voice of those suffering: 'For your sake we are killed all the day long; we are counted as sheep for the slaughter.' And secure in the hope of divine retribution, they follow rejoicing, and saying: 'But in all these things we overcome because of him who loved us.' And again in another place Scripture says: 'You have tested us, O God; you have tried us as silver is tried: you brought us into the net; you laid afflictions on our backs.' And to show that we ought to be under the Prior, it follows, saying: 'You have laid men upon our heads.' But also fulfilling the Lord's command in adversities and injuries through patience, if struck on the cheek, they offer the other, if someone takes away their tunic, they let go of the cloak, if pressed into service for a mile, they go two, enduring false brothers and persecution with the Apostle Paul, and blessing those who curse them.

Quintus humilitatis gradus est, si omnes cogitationes malas cordi suo advenientes, vel mala a se absconse commissa per humilem confessionem Abbati non celaverit suo. The fifth degree of humility is if one does not hide any evil thoughts that come to their heart, or any sins committed in secret, from their Abbot through humble confession. Hortatur nos de hac re Scriptura, dicens: “Revela Domino viam tuam, et spera in eo.” Et item dicit: “Confitemini Domino, quoniam bonus, quoniam in saeculum misericordia ejus.” Et item Propheta: “Delictum meum cognitum tibi feci, et injustitias meas non operui. Scripture encourages us about this matter, saying: 'Reveal your way to the Lord, and hope in him.' And it also says: 'Confess to the Lord, for he is good; for his mercy endures forever.' And also the Prophet: 'I made my sin known to you, and I did not cover my injustices.' Dixi, pronuntiabo adversum me injustitias meas Domino, et tu remisisti impietatem cordis mei.” I said|I will proclaim|against|me|injustices|my|to the Lord|and|you|you have forgiven|impiety|of my heart|my |||||||||remisaste||| I said, I will declare my injustices against me to the Lord, and you have forgiven the wickedness of my heart.

Septus humilitatis gradus est, si omni vilitate vel extremitate contentus sit Monachus, et ad omnia quae sibi injunguntur, velut operarium malum et indignum se judicet, dicens cum Propheta: “Ad nihilum redactus sum, et nescivi: ut jumentum factus sum apud te, et ego semper tecum.” the seventh|of humility|step|is|if|every|vileness|or|extremity|content|he is|monk|and|to|all|which|to himself|are imposed|as|laborer|bad|and|unworthy|himself|he judges|saying|with|the prophet|to|nothing|reduced|I am|and|I did not know|that|beast|made|I am|before|you|and|I|always|with you |||||||||||||||||são impostas||||||||||||||||||jumento|||||||| The seventh degree of humility is if a monk is content with all vileness or extreme conditions, and judges himself as a worthless and unworthy worker regarding all that is imposed on him, saying with the Prophet: 'I have been brought to nothing, and I did not know it: I have become like a beast before you, and I am always with you.'

Septimus humilitatis gradus est, si omnibus se inferiorem et viliorem, non solum sua lingua pronuntiet, sed etiam intimo cordis credat affectu, humilians se, et dicens cum Propheta: “Ego autem sum vermis, et non homo, opprobrium hominum, et abjectio plebis. the seventh|of humility|step|is|if|all|himself|inferior|and|more vile|not|only|his|tongue|he pronounces|but|also|deep|of the heart|he believes|feeling|humbling|himself|and|saying|with|the prophet|I|however|I am|worm|and|not|man|reproach|of men|and|scorn|of the people ||||||||||||||pronunciar|||||||||||||||||||||||| The seventh degree of humility is if he considers himself inferior and more vile than all, not only pronouncing it with his tongue, but also believing it with the innermost affection of his heart, humbling himself, and saying with the Prophet: 'But I am a worm, and not a man, a reproach of men, and despised by the people.' Exaltatus sum, et humiliatus, et confusus.” Et item: “Bonum mihi, quod humiliasti me, ut discam mandata tua.” ||and|||||likewise|good|for me|that|you have humbled|me|so that|I may learn|commandments|your I have been exalted, and humbled, and confounded.' And again: 'It is good for me that you have humbled me, that I may learn your commandments.'

Octavus humilitatis gradus est, si nihil agat Monachus, nisi quod communis monasterii regula, vel Majorum cohortantur exempla. eighth|of humility|step|is|if|nothing|he does|monk|except|that|common|of the monastery|rule|or|of the elders|they are encouraged|examples |||||||||||||||cohortam| The eighth degree of humility is if the monk does nothing except what the common rule of the monastery or the examples of the elders encourage.

Nonus humilitatis gradus est, si linguam ad loquendum prohibeat Monachus, et taciturnitatem habens, usque ad interrogationem non loquatur, monstrante Scriptura: quia “in multiloquio non effugietur peccatum;” et quia “vir linguosus non dirigetur super terram.” ninth|of humility|step|is|if|tongue|to|speaking|he prohibits|monk|and|silence|having|until|to|question|not|he speaks|showing|scripture|because|in|much speaking|not|it will be escaped|sin|and|because|man|talkative|not|he will be directed|upon|earth ||||||||||||||||||||||multiloquio||escapará|||||||dirigetur|| The ninth degree of humility is if the monk restrains his tongue from speaking, and remains silent until questioned, as Scripture shows: because 'in much speaking sin will not be avoided;' and because 'a man of many words will not be established on the earth.'

Decimus humilitatis gradus est, si non sit facilis, ac promptus in risu, quia scriptum est: “Stultus in risu exaltat vocem suam.” tenth|of humility|step|is|if|not|he is|easy|and|ready|in|laughter|because|it is written|is|fool|in|laughter|he raises|voice|his The tenth degree of humility is if he is not easy and ready to laugh, because it is written: 'A fool raises his voice in laughter.'

Undecimus humilitatis gradus est, si cum loquitur Monachus, leniter et sine risu, humiliter et cum gravitate, vel pauca verba et rationabilia loquatur, et non sit clamosus in voce; sicut scriptum est: Sapiens verbis innotescit paucis. eleventh|of humility|step|is|if|when|he speaks|monk|gently|and|without|laughter|humbly|and|with|seriousness|or|few|words|and|reasonable|he speaks|and|not|he is|loud|in|voice|as|it is written|is|wise|with words|he is known|with few ||||||||suavemente|||||||||||||||||||||||||| The eleventh degree of humility is if when the monk speaks, he does so gently and without laughter, humbly and with gravity, speaking few and reasonable words, and is not loud in voice; as it is written: A wise man is known by his few words.

Duodecimus humilitatis gradus est, si non solum corde Monachus, sed etiam ipso corpore humilitatem videntibus se semper indicet, id est, in opere, in oratorio, in monasterio, in horto, in via, in agro vel ubicumque sedens, ambulans, vel stans, inclinato sit semper capite, defixis in terram aspectibus, reum se omni hora de peccatis suis existimans, jam se tremendo Dei judicio praesentari existimet: dicens sibi in corde semper illud, quod Publicanus ille evangelicus, fixis in terram oculis, dixit: “Domine, non sum dignus ego peccator, levare oculos meos ad coelum.” Et item cum Propheta: “Incurvatus et humiliatus sum usquequaque.” twelfth|of humility|step|is|if|not|only|in heart|monk|but|also|in his own|body|humility|to those seeing|himself|always|he indicates|that|is|in|work|in|prayer|in|monastery|in|garden|in|way|in|field|or wherever|wherever|sitting|walking|or|standing|with head bowed|he may be|always|head|with eyes cast down|in|ground|gazes|guilty|himself|every|hour|about|sins|his|considering|already|himself|trembling|of God|judgment|to be presented|he may think|saying|to himself|in|heart|always|that|which|tax collector|that|gospel|with eyes fixed|in|ground|eyes|he said|Lord|not|I am|worthy|I|sinner|to lift|eyes|my|to|heaven|and|likewise|with|prophet|bent|and|humbled|I am|everywhere ||||||||||||||||||||||||||||||||||||||||||defixis||||||||||||||||||||||||||||||||||||||||||||||||||||| The twelfth degree of humility is when a monk not only shows humility in his heart but also indicates it with his very body to those who see him at all times, that is, in work, in prayer, in the monastery, in the garden, on the road, in the field, or wherever he may be sitting, walking, or standing, with his head always bowed, his gaze fixed on the ground, considering himself guilty at all times for his sins, and thinking that he is already being presented before the terrifying judgment of God: saying to himself in his heart always that which the publican in the Gospel said, with his eyes fixed on the ground: "Lord, I am not worthy, I am a sinner, to lift my eyes to heaven." And likewise with the Prophet: "I am bent down and humbled in every way."

Ergo his omnibus humilitatis gradibus ascensis, Monachus mox ad charitatem Dei perveniet illam, quae perfecta foras mittit timorem; per quam universa quae prius non sine formidine observabat, absque ullo labore velut naturaliter ex consuetudine incipit custodire, non jam timore gehennae, sed amore Christi et consuetudine ipsa bona, et delectatione virtutum. therefore|these|all|of humility|steps|having ascended|monk|soon|to|love|of God|he will arrive at|that|which|perfect|outside|it casts|fear|through|which|all|which|before|not|without|fear|he observed|without|any|effort|as|naturally|from|habit|he begins|to keep|not|now|fear|of hell|but|love|of Christ|and|habit|itself|good|and|delight|of virtues |||||||em breve|||||||||||||||||||||||||||||||||||||||||| Therefore, having ascended through all these degrees of humility, the monk will soon arrive at the love of God, which casts out fear; through which he begins to observe all those things which he previously kept with dread, without any effort, as if naturally out of habit, not now out of fear of hell, but out of love for Christ and the very habit of good, and the delight in virtues. Quod Dominus in operario suo mundo a vitiis et peccatis, Spiritu sancto dignabitur demonstrare. that|Lord|in|worker|his|world|from|vices|and|sins|Spirit|holy|he will deem worthy|to demonstrate This the Lord will deign to demonstrate in His worker, free from vices and sins, through the Holy Spirit.