Page no	Paraphrase/quote	Source	Building block	More details		"Primary text cited: Mante, Axel. Ein Niederdeutsches Gebetbuch aus der zweiten Hälfte des XIV. Jahrhunderts: Bistumsarchiv, Trier, Nr. 528. Gleerup, 1960."
13	"The nuns are encouraged to meditate upon Christ's sacrifice: ""When we sang Nones yesterday, when the sun was turning, then our Saviour offered himself to his heavenly Father in death, for our sake."" "	"Liturgical time (""Nones"", ""yesterday"")."	Intentiones are directed towards Christ.			
41	"At Easter, the nuns are encouraged to rejoice about the Easter Sunday, when Christ has given to his holy humanity "" the clarity of his eternal godhead"" ."	"Here the text amplifies the idea of light as found in the preceding chants, the action of lightening candles, and ""Fulgens Praeclara"", an Easter Day sequence (Cantus ah53035)."	Res of light.			
43	"In a contemplative dialogue between Christ, Adam and the souls that have been harrowed, Christ enquires why Adam forced Christ to descend and become Incarnate; Christ informs the soul it was his love that forced him to do battle with the devil. "	"Echoes of ""Exsultet"", especially of the line about the ""felix culpa""."	Intentiones towards Adam directed towards Christ.			
45	"The soul is invited to meditate on Christ's body, which was tortured and scourged only ""the day before yesterday""."	Triduum/Tenebrae.	Ductus of time by conflation of liturgical time and historical time. The Passion events erupt into the present.			
46	"Christ's resurrection is being described as God's voice, singing Ps. 56. 9 in Middle Low German."	Psalms and any element from the Easter liturgy calling for rejoicing.	Simulacrum of music is kept; the ductus of descending is added.			
46	"God is described as giving Christ a name above all name, which the text glosses as ""so that all should honour his holy humanity like the holy Trinity""."	Phil. 2.9.	"Intentiones are reversed; the text replaces honouring Christ's divinity by honouring and exalting his humanity, in which the text strongly departs from its intertext, in which Christ's Incarnation is seen as a lowering of himself, a descent."			
48	"During the procession during the Easter vigil to the Easter sepulchre, the nuns mentally address Christ and remind Him of ""the great joy, which you possessed, when you raised yourself up out of the grave, and your divine soul leapt back into your body""."	Liturgical materiality in the form of a sepulchre. 	The res and simulacrum of grave as a container is assimilated with res and simulacrum of Christ's body as container.			
53	"Meditating upon a line from ""Salve Festa Dies"" (""Qui crucifixus erat, deus, ecce per omnia regnat"") , the nuns are encouraged to contrast how Jesus was abandoned by his friends ""the day before yesterday"" and his redemptive victory on this day."	"Meditation on line from ""Salve Festa Dies""."	Ductus of time: liturgical time and physical time are assimilated to one another.			
54	"Just before the first Easter Mass, during the eve of Easter, the nuns are encouraged internally to sing ""Christ ist upstande"" (the vernacular version of ""Victime Pascales Laudes"")."	"Draws on ""Victimae Paschali Laudes""."	Sequence serves as a locus; the simulacrum and intentiones are changed from outer senses to inner senses.			
55	"The nuns are encouraged to recite several chants, including the sequence ""Victimae Pascali Laudes"", with both heart and mouth. "	"Easter liturgy, especially the ""Victimae Pascali Laudes"""	"The simulacrum of chanting is internalized and spiritualized, with the expression moved from outer senses to inner senses."			
58–59	"The ineffability of the magnitude of Easter Sunday is expressed as all stars, rain drops, and grains of sands acquiring immense wisdom and yet being unable to express the greatness of Easter Sunday."	Wisd. of Sol. 11.22	The text's intentiones of awe applied to non-human nature.			
61	"A dialogue between the Son and the Father is interpolated with incipits from Easter Sunday chants, with Christ praising the Father for changing the sorrows of his Passion into joy."	"Introit ""Resurrexi et adhuc tecum sum alleluia posuisti super me manum tuam alleluia mirabilis facta est scientia tua alleluia alleluia"" (Cantus g01007)."	"Intentiones and res changed; instead of humanity addressing God, Christ addresses his Father. "			
"61, 62"	"Christ is said to recite ""resurrexi"" (part of earlier chant) for the second time, which is then expounded by means of exegesis by attributed speech ""as if he said"", in which Christ sums up God's providential course of action and concludes by stating he will now forever be with the Father."	"Introit ""Resurrexi et adhuc tecum sum alleluia posuisti super me manum tuam alleluia mirabilis facta est scientia tua alleluia alleluia"" (Cantus g01007)."	"Intentiones and res changed; instead of humanity addressing God, Christ addresses his Father. "			
62	The line from the Easter Sunday introit about the hand is interpreted as God imposing 33 years of suffering upon his Son.	"Introit ""Resurrexi et adhuc tecum sum alleluia posuisti super me manum tuam alleluia mirabilis facta est scientia tua alleluia alleluia"" (Cantus g01007)."	"Intentiones and res changed; instead of humanity addressing God, Christ addresses his Father. "			
64–66	"During the Greater Doxology, the text provides the incipit of each line, and amplifies each line with a meditation for the nuns to ponder, for instance comparing Christ to David and Solomon, with the doxology furnishing a memorial function as a chain or a catena on which to place things."	Greater Doxology.	Ductus and loci.			
67	"The meditative gloss the Easter Sunday gradual (""Haec Dies Quam Fecit"") exhorts the nuns to join the angels' choir and rejoice exuberantly, since Christ has victoriously opened the door to the ""celestial Father-land"" ."	"Easter Sunday gradual ""Haec Dies Quam Fecit"" (Cantus a01195)."	Intentiones amplified and extended to celestial time.			
67	"The ""Alleluia"" glossed with a description of all of creation rejoicing in the day and in Christ."	Draws on Alleluia verse following the gradual.	Res extended to include all creation.			
71	"Nuns encouraged to meditate on Christ's sacrifice during the sotto-voce parts of the Mass; the text casts Christ as ""now the sacrificed lamb, who is our Easter lamb; his flesh is sacrificed in the sweetness of humility."""	"Draws on the alluiah response ""Pascha nostrum immolatus est Christus"" (Gregorian Institute of Canada, SM-06-Easter 752)."	Res of Christ's body.			
72	The text then continues to amplify the various elements before the words of consecration.	"The fifth verse of the hymn ""Ad cenam agni providi"" and the Agnus Dei. The fifth verse runs: ""O vere digna
hostia,/per quam fracta sunt tartara,/redempta plebs captivata/redit ad vitae praemia"" (ed. Mante 345). "	Intentiones are amplified.			
75	Ineffability of the Magnitude of Easter Sunday once more expressed as stars and water drops becoming teachers being unable to expound the inexpressible joy God experiences towards the Easter day.	Wisd. of Sol. 11.22.	Intentiones of awe are applied to non-human nature.			
76	"During an actual procession, the nun are invited to spiritualize each of the ritual actions performed during the procession."	Easter Procession with various chants and actions.	Res and simulacrum have been changed from outer senses to inner senses.	"CF Laehnemann ""Modelling Meditation"" 3. "		
82	"As a gradual (at the Sepulchre), the chant ""In die resurrectionis meae dicit dominus alleluia congregabo gentes et colligam regna et effundam super vos aquam mundam alleluia"" (Cantus 003222) is sung. The text interprets this chant as Christ proceeding from the Galilee of the church, and then leading the nuns' processions in their hearts to the Galilee of the heavenly Jerusalem."	"Chant ""In die resurrectionis meae"" (Cantus 003222)."	Res and simulacrum of cities and procession have been changed from outer senses to inner senses.			
86	"When glossing and expanding the sequence ""Laudes salvatori voce"" , the gloss inverts the word order of the Latin original (""Famem pátitur : dormit et tristátur, ac lavat discípulis pedes: Deus homo, summus húmilis"" (Gregorian Institute of Canada, SM-06 Easter 806), starting with ""the highest God""."	"Sequence ""Laudes salvatori voce""."	Res and intentiones; the attention is directed to Christ's Godhead rather than to his humanity.			
90	"In an extensive meditation extolling the Easter Sunday, heavily indebted to ""Salve Festa Dies"" and ""Laudes Salvatori"", all of creation is said to rejoice in the Easter Day: ""the kingdom of the earth, the flowers, grain, grass, and all sand,  the trees, the branches, and the leaves, who cannot praise you with their voice and with their mouth, praise you after their kind with their fragrances and their flowers""."	"""Salve Festa Dies"" and ""Laudes Salvatori""."	Res of human praise has been replaced by res of nature's praise.