105:
128:, SJ; see below), and 8vo, 1878. It has also been translated into Catalan (Valencia, 1495, folio, Gothic), Castilian (Alcala, folio, Gothic), Portuguese (1495, 4 vols., folio), Italian (1570), French, "by Guillaume Lernenand, of the Order of Monseigneur St. François", under the title of the "Great Life of Christ" (Lyons, 1487, folio, many times reprinted), by D. Marie-Prosper Augustine (Paris, 1864), and by D. Florent Broquin, Carthusian (Paris, 1883). The work was not translated into English, but scholars have offered explanations.
33:
575:, Vol. 17 (JulyâDec 1872), pp. 337â370 in a footnote on page 342, "We are sorry to say that the text in the Folio is not so correct as earlier editions. No translator should use it without having one of the latter by his sideâthis is more to be regretted, as the Editor has taken great pains to multiply the marginal references, and in other ways to make the text more available for use."
396:, Washington: Catholic University of America Press. British Library ref. no Ac.2692y/29.(16), at page 31. "He frequently exhorts the reader to centre his mind upon some situation in the life of Christ by some such words as CONSPICE, CONSIDERA or VIDEâsimilar exhortations are in the Meditationes by Thomas a Kempis.
286:
The work has recently been translated into
English from the Bodenstedt edition by Milton Walsh, and the final of four volumes appeared from Cistercian Publications in 2022. Various portions of the work have been translated over the years. The meditations of the Hours of the Passion were translated by
252:
of St
Ignatius, saying "The Exercises show a bit of Ludolph." Then, writing of St Ignatius, recovering from the cannon-ball wound at the Castle of Loyola, Foss says, "Bored, as only a man of action can be when driven to bed, he was driven by desperation to a few unappetising volumes that the Castle
287:
Henry James
Coleridge in 1887. The Prologue was translated by Milton Walsh, and Walsh's translation of the Easter Meditations appeared in 2016 from Cistercian Publications The prayers have been translated twice: first, by H Kyneston in 1908, and second, by Sister Mary Immaculate Bodenstedt in 1973.
210:
where Jesus is eating, and washes his feet with her tears and then dries his feet with her hair, Ludolph repeatedly urges the reader to see (that is, visualise) the scene of the washing, and so on. He also has insights into the humanity and attractiveness of Jesus. He explains why Mary the public
123:
is demonstrated by the numerous manuscript copies preserved in libraries and the manifold editions of it which have been published, from the first two editions of
Strasbourg and Cologne, in 1474, to the last editions of Paris: folio, 1865, published by Victor Palme (heavily criticised by Father
159:
community and to
Ignatius of Loyola (as discussed below). The Vita Christi was translated into Spanish in 1502 by Ambrosio Montesino and was printed in Alcala. The methods of meditation in the Vita Christi thus entered Spain and were known in the early part of the 16th century. St
375:, Washington: Catholic University of America Press. British Library ref. no Ac.2692y/29.(16)at page 31. "Ludolph makes textual borrowings from more than sixty chapters out of a total of one hundred from the Mediationes of Ps.-Bonaventure especially in his sections in the
198:. St Ignatius read it whilst recovering from the cannon-ball wound after the siege of Pamplona in a Castilian translation. Ludolph proposes a method of prayer which asks the reader to visualise the events of Christ's life (known as simple
211:
sinner overcame her shame and entered the house of the
Pharisee by noting that the Pharisee was a leper and disfigured from the disease. St Mary Magdalen could see that since Jesus was prepared to eat with a leper, he would not reject her.
224:
of St
Ignatius of Loyola. Indeed, it is said that St Ignatius had desired to become a Carthusian after his pilgrimage to Jerusalem, but was dissuaded by a Carthusian Prior. To this day members of the Society of Jesus may enter a
253:
of Loyola offered. He found a
Castilian translation of the long, worthy and popular Life of Christ by a certain Ludolph of Saxony, a 14th Century writer." More recently, Emily Ransom has argued for the centrality of the
597:âYour Hearts will Rejoice: Easter Meditations from the Vita Christi of Ludolph of Saxony, Carthusian,â Monastic Wisdom series (Athens, OH: Cistercian Publications, 2016).
78:, and a series of dogmatic and moral dissertations, spiritual instructions, meditations, and prayers. It was so popular in its time that it has been called a
318:, (ed LM Rigolllot). A reduced-size facsimile of the 1865 edition, with unchanged pagination, is now available, published as Ludolphus the Carthusian,
257:
for
Ignatian spirituality, even going so far as to call the Exercises "a systematization of the affective method that Ignatius encountered in the
155:, Ludolph's massive work (which quoted Aelred extensively but credited his work to Anselm) helped to spread this devotional practice into the
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to be cautious with the Folio edition published by Palme in 1865 since it is marred by poor punctuation, and based on a poor manuscript.
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646:
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The Vita
Christi of Ludolph of Saxony and late medieval devotion centred on the incarnation: a descriptive analysis,
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was first published in an 1865 folio edition, and then in an 1870 4-volume octavo reprint, as Ludolphus de Saxonia,
334:
The Vita Christi of Ludolph of Saxony and late medieval devotion centred on the incarnation: a descriptive analysis
226:
233:
there does not work out, they may return to the Society of Jesus without penalty. This closeness between the
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143:(d. 1167) had introduced the concept of immersing and projecting oneself into a Biblical scene in his
439:
ed. E. Rozanne Elder, Cistercian Studies series 84 (Kalamazoo: Cistercian Publications, 1985), 157â78.
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Milton Walsh, ââTo Always be Thinking Somehow about Jesusâ: The Prologue of Ludolphâs Vita Christi,â
218:, in many of his commentaries on the gospel stories that he chooses it can be argued influenced the
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96:. Bodenstedt argues that Ludolph also follows Ps.-Bonaventure in his visual method of meditation.
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297:
270:
532:, Washington: Catholic University of America Press. British Library ref. no Ac.2692y/29.(16).
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The book is not just a biography of Jesus, but also a history, a commentary borrowed from the
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Vita Jesu Christi ex Evangelio et Approbatis ab Ecclesia Catholic Doctoribus Sedule Collecta
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Emily A. Ransom (2021), "St. Ignatius in the Affective School of Ludolph of Saxony,"
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475:
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112:
68:
40:
186:, e.g. self-projection into a Biblical scene to start a conversation with Christ in
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Marsha L.. Dutton, "The Cistercian Source: Aelred, Bonaventure, and Ignatius," in
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Sr Mary Immaculate Bodenstedt mentions Ludolph's particular debt to the
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This simple method of contemplation outlined by Ludolph and set out in
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Salter, Elizabeth. âLudolphus of Saxony and his English Translators.â
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273:, in his article of 1872, in the "Review of Famous Books" section of
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207:
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had significant influence on the development of techniques for
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Michael Foss is dismissive of the influence of Ludolph on the
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is arguably due to the great influence of Ludolph of Saxony's
202:). In his commentary on the Gospel for the Feast of Saint
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Goad and Nail: Studies in Medieval Cistercian History, X,
627:, Ludolphus de Saxonia (Archiginnasio Municipal Library)
322:, 5 vols, Analecta Cartusiana 241 (Salzburg, 2006â7).
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151:(d. 1274) had borrowed heavily from that work in his
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Father Henry James Coleridge, SJ, a grand-nephew of
329:(Washington: Catholic University of America, 1944)
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245:on the future founder of the Society of Jesus.
194:is mentioned in almost every biography of St
567:Fr Henry James Coleridge (1872), "Ludolph's
530:of Ludolphus the Carthusian: A dissertation
394:of Ludolphus the Carthusian: A dissertation
373:of Ludolphus the Carthusian: A dissertation
327:The Vita Christi of Ludolph the Carthusian,
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379:on the Infancy of Jesus and his Passion.
325:Sister Mary Immaculate Bodenstedt, SND,
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452:Christian spirituality: an introduction
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586:Studies in the Spirituality of Jesuits
556:Studies in the Spirituality of Jesuits
524:Sr Mary Immaculate Bodenstedt (1944),
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388:Sr Mary Immaculate Bodenstedt (1944),
367:Sr Mary Immaculate Bodenstedt (1944),
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606:Sister Mary Immaculate Bodenstedt,
422:, vol. 33, no. 1, 1964, pp. 26â35.
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279:, urges future translators of the
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172:Influence on St Ignatius of Loyola
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543:The founding of the Jesuits, 1540
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93:Meditations on the Life of Christ
27:Meditations on the Life of Christ
332:See also Charles Abbott Conway,
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180:used these techniques in his
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472:The third spiritual alphabet
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65:Mirror of the Life of Christ
23:Meditationes de uita Christi
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515:, London: Hamilton, p. 68.
474:by Francisco de Osuna 1981
454:by Alister E. McGrath 1999
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145:De institutione inclusarum,
67:) is the principal work of
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608:Praying the Life of Christ
545:, London: Hamilton, p. 92.
168:frequently quote from it.
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647:14th-century Catholicism
405:Charles Abbott Conway,
298:The Imitation of Christ
271:Samuel Taylor Coleridge
494:by Elena Carrera 2004
426:Retrieved 8 Mar. 2023.
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60:Speculum vitae Christi
44:
541:Michael Foss (1969),
511:Michael Foss (1969),
357:Catholic encyclopedia
126:Henry James Coleridge
107:
71:, completed in 1374.
57:), also known as the
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409:(Salzburg, 1976), p2
137:Christian meditation
642:Christian mysticism
221:Spiritual Exercises
183:Spiritual Exercises
336:, (Salzburg, 1976)
196:Ignatius of Loyola
178:Ignatius of Loyola
141:Aelred of Rievaulx
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420:Medium Ăvum
235:Carthusians
229:, and if a
139:. Although
636:Categories
341:References
618:Resources
573:The Month
482:pages 3â4
276:The Month
250:Exercises
100:Influence
610:, (1973)
291:See also
231:vocation
208:Pharisee
502:page 28
239:Jesuits
188:Calvary
164:and St
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176:Saint
162:Teresa
25:, see
526:The
496:ISBN
476:ISBN
456:ISBN
390:The
369:The
310:The
259:Vita
255:Vita
237:and
147:and
131:The
47:The
21:For
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111:by
39:by
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63:(
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29:.
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