Capitulum XII
The Mystery of Suffering and Divine Purpose
The author explains that God allows suffering and the apparent failure of apostolic labor to test the faithful and align them with divine wisdom.
Know that this place of eternal happiness has been shown to you with the purest eye of contemplation, not so that you should remain here for now, but so that in every struggle and adversity you may know to turn here, and that you can endure all that is against you more tolerably, and so that you may be able to respond to the querulous attackers who say: "Why does the way of the wicked prosper?" And why does God seem to punish His beloved ones in this world? And so that I may respond to your lament, which you have so tearfully proposed to me, saying that because of the harshness of the way that leads to life, many among those whom you rejoiced to have acquired with great labor and pain have turned back. If you look more closely, you will undoubtedly find that this is a very familiar matter; it hasn't only happened to you, but it is also clearly evident to all the most holy fathers. Did everyone who believed through my words and the apostles persevere? Or did Paul, the chosen vessel and teacher of the Gentiles, complain that he ran and labored in vain for this reason? Paul traveled tirelessly, preaching the Gospel far and wide to the nations with great effort and concern; he sent letters and cared for his children like a nurse, carrying the name of Jesus before nations, kings, and the children of Israel. But what of it? Where are the Ephesians, Galatians, and Corinthians now—those for whom he boasted he had labored so much and frequently exposed himself to wounds and death? Did Paul and the other apostles and teachers stop preaching and caring for souls because they saw their children rebelling and being led astray by false apostles? Did they act any less vigorously because of it? Certainly not. But they spread the word of God everywhere, and by doing what was in them, they committed the fruit that would come to divine ordination and will. This is why you read in the Acts of the Apostles: "And all who were appointed for eternal life believed." Nature itself wisely adorns trees with leaves and flowers, so that during the flowering season, you might not even see a leaf; instead, the entire tree is adorned with blossoms, fragrant with beautiful colors and sweet scents. But when the time for the expected fruit has come, from many trees, that which had shown itself beautifully flows away and perishes, so that hardly a thousandth part may be known to remain. Yet a wise gardener with many trees doesn't stop planting just because one or more have failed; rather, when a tree falls, he hurries to plant another. Don't you know that a tree has hope? If it's cut down, it will sprout again, and its branches will produce new growth.
The Call to Steadfast Labor
The author encourages persistent labor in the vineyard of the Lord, regardless of visible results, citing biblical examples of divine selection.
Even if the righteous person falls seven times a day, they will rise again. The Lord’s judgment is unchangeable, as He says: 'The Lord knows those who are His.' But who has understood the mind of the Lord? Or who among mortals can know who will be condemned or who will be crowned eternally, especially given how often free will changes? Consider this: someone in a recluse's life, like one in Christ's company, is turned away from the highest good, rushing into hell to be condemned eternally; while another, with a contrite heart, is able to leave the brothel and join the company of angels to be saved eternally. Therefore, the message of salvation must be proclaimed to everyone without distinction. For in whatever depth you believe, a fish will be caught in the net. Therefore, let a hook hang for you everywhere. A wolf may target many sheep, but it’s said that it will only catch one. Whether someone preaches to a hundred thousand or wins just one soul for his Lord, he will gloriously enter into the joy of his Lord after finishing the race. And so, it’s no less glorious if he accomplishes nothing, provided he faithfully does what he can for salvation. A diligent soldier is commended in battle if he fights steadfastly and honorably, even if he doesn't win a triumph for his Lord. In the same way, the apostle to the nations gloried in the crown of righteousness laid up for him, no less than if everyone he converted had persevered in the true faith and in the unity of the mother Church. Indeed, there is no doubt that experience teaches us in this case that sometimes a teacher's spirit is more troubled by labor and pain when he thinks he has worked in vain than when he believes he has worked fruitfully. In the former case, one rejoices in the Lord; however, in the latter, the soul, troubled by itself, is distressed, and moreover, it is wounded by the poisoned arrows of the envious. Moses, chosen and called by the Lord to lead His people out of Egypt into the promised land—how many thousands do you think he brought out? And behold, of these, only two reached the promised land; the others perished. Gideon, whom the Spirit of the Lord had clothed to deliver His people from the Midianites, chose many to himself to fight against them; and by the Lord's command, at the waters of testing, so many thousands were rejected and turned back, and only three hundred men who remained with him, giving themselves to the contest, defeated the enemies. Jesse had many fine sons, but only David was chosen as king. Thus many kings have judged the people, among whom only three have taken the high places. Therefore, as you reflect on each matter, you will find that you have erred while trying to understand the most beautiful order of the universe, which was established only by divine wisdom, in both creation and corruption, and you sought to twist it to your own will. Therefore, be diligent from now on, so that you do not become a little soul in a troubled state, just as you did when you stretched out your broken feet to the Creator of all, because of the weariness of life, and why you showed your impatience by not considering your labor and pain, since you once allowed a little sheep to be snatched from the jaws of the enemy, but then permitted it to return again, and that you did not rather let it migrate from this world while still existing in holy purpose, nor did you immediately avenge yourself and it against the one who had given occasion for its ruin. But consider how much I have labored to redeem the human race, and yet, among so many, I have profited little. At that time, you received a certain celestial illumination when you argued with a troubled spirit, and you were given this divine response to your simplicity: 'It is enough for the disciple to be like his teacher.' You shine, having been dissolved by a certain novelty, now secularly deformed in both form and figure.
The Scandal of Worldly Conformity
A critique of religious leaders who adopt secular vanities and lose their prophetic witness, leading the flock astray.
Tight, torn sleeves are a struggle to put on. Ivory tablets hanging down, shining silk sashes, and other similar things that show lightness and dissolution are meant to please women, but they displease God and the leaders of the churches, as well as all honorable men of both sexes. What do you think these people will think when they see those prophets sent to instruct them, if they see them not coming in sackcloth like the ancient prophets did, but with many scandals and offenses? They will surely be scorned, and the proverb will be thrown at them: 'Physician, heal yourself.' As someone once said, a life that is despised leads to a teaching that is despised. How many detractions, mockeries, and scorn will these people receive from those who are outside? How often, and by how many, they will be mocked. And not without reason. Indeed, this is something worth laughing at. It is said that Sidon will be put to shame. They will also be told what the demon said to a certain monk who was tempted to wear a long cloak; since he couldn't have one, he wore a mat instead. But the devil, sitting behind the mat the monk was dragging, said to him: "O monk, if you could do more, you certainly would." Can those who strive for a temporal kingdom truly excuse their own faults when they see such things happening to the poor and lowly of this world so frequently and without any pretense? Is it any surprise that they argue so poorly and contentiously for their cause when there is such a great dispute over the welfare of the poor? If this abuse of curiosity were only directed at those in authority, a remedy for such a contagious illness would be found more easily. Now, however, many who should lead others by word and example—and whose clothing and behavior should serve as a model of religious life—do the very same thing; and what is even more shameful, they do not hesitate to defend it. For what is claimed to be arrogance or curiosity is argued by them to be honesty or usefulness, while they contend that this is either given freely or proven to last a long time. But alas, this is the wisdom of the secular, the animalistic, or even the diabolical, whenever temporal benefits are preferred over spiritual ones. So what will the little flock, the weaker vessels, specifically the female sex, do when they see the strong men led to such trivialities? Indeed, as the flock of shepherds moves through the steep paths, it is necessary for the group to follow. In ancient times, not only were exhortations made about the essentials for salvation, but also the works of supererogation were highly praised; these exercises of piety were encouraged for the faithful, as they were seen as means to acquire what was necessary for salvation more easily, and once acquired, they were preserved. Now, however, many pass over such things in silence, fearing that if the language sounded different from life, they would incur a mark of dishonor. And what is more damning is that they not only overlook these very useful things, but they also do not cease to inflict the troubles they can on those who do them and encourage them. Thus, the holy Jeremiah, predicting the coming destruction of Israel because of the people's sins, when he had offered them a wooden yoke by the command of the Lord, so that he might more easily move them to repentance, was opposed by false prophets, who, inflicting many injuries upon him, broke the wooden yokes, saying, 'Peace, peace.' And there was no peace. Didn't the one who said, "He who neglects the smallest things gradually falls away," prophesy this very well? You will find this lamentable defect not only in those said to soar higher than others like an eagle in knowledge, but also, most truly, in the typical calf, which had accustomed itself to show a humble and servile form. However, in the lion, who is said to fill the ears of his cubs with his roaring and cries, this is done most abundantly in their awakening. The fourth animal, taken mystically—namely man—has become so weakened by a long-standing defect that no one doubts he is now almost desperate: he sees so clearly that all illicit things are allowed to him, and he walks without fear after the desires of his heart. Other creatures, dwelling separately in caves and forests, renouncing secular urbanities, begin to take them up and put them on so studiously and perilously that now, for the sake of their own desires, there is hardly a place left to mourn.
Repentance and the Mercy of Correction
The author concludes by accepting divine correction and acknowledging that tribulations are a sign of God's fatherly love.
Blessed are those who have died in the Lord. Recall the notable event that happened to one of the prophets. For while he was prophesying or doing a saving exhortation for the people, he made a significant exclamation about how love and the affections of many people had failed toward God and His saints, and that Christ would no longer find His Mary Magdalene in the world, who had done so many services for Him; just as after completing his sermon, a certain young woman approached him and, as if in distress, said: 'Oh brother, if Mary were to find her Christ now as she did before, surely Christ would also find His Mary now as He did before.' He intended to show that if some of the prophets had been as they ought to be, there would still be those who would receive them with all devotion. How can this please people? I say this not to approve singularities, but to affirm that there is a common path to goodness that we must follow. But alas, what was once singular is now becoming common; and what is now singular was once common. I have nothing to say in response, except that I place my finger on my mouth and commit my imperfect self to your most gracious will and perfect majesty: this alone I infer from your grace, that those who are foolish are like those who speak without understanding, trying to compare your most precious love with the most worthless love of the world. Like the ignoble, they think they are something in their feelings; when their empty thoughts are proven false, they try to justify the love of this world—which should be loved—and they attempt to prove your love by their own flawed reasoning. They are indeed foolish and lead others astray. It is much easier to prove the opposite is true, since it is clear that the multitude is not governed by reason, but is instead led by disordered affection. I have erred, therefore. I know myself too well and, with pain in my heart, I accuse myself, because I have pondered so much over even the smallest actions done for the salvation of my neighbor, and I have been so impatient in adversity. O how mercifully you spare me when you grant me adversities, and how severely you become angry when you always bestow prosperity. Your fatherly correction is very loving. For whom you love, you correct, and it pleases you as a father in the son. Let no one complain that you have forgotten your tribulations. Rather, you are more inclined to overlook these minor things, while you wish to condemn them eternally for their evil deeds without end. Therefore, I consider it very fitting that those whom you have decided to let suffer such great miseries, yet possess such immense glory, should be pressed by continuous adversity. How useful it is for the servant of God to endure many tribulations in this world.
Read the original Latin
Felicem sane hunc locum perhenne beatitudinis oculo purissime contemplationis, ideo tibi monstratum noveris, non ut ibidem pro nunc remanere debeas, sed ut in omni colluctatione et adversitate scias te huc convertere, et cuncta tibi adversa tollerabilius possis sustinere, et ut querulosis inpugnatoribus respondere valeas dicentibus: Quare via inpiorum prosperatur? et cur deus in hoc mundo soleat suos castigare dilectos. Jtemque ut respondeam querimonie tue, quam pridem tam flebiliter proposuisti contra me dicens, quod videlicet propter artitudinem vie que ducit ad vitam, multi inter eos quos cum magno labore et dolore domino acquisisse gaudebas, retrorsum abiissent. Nam si diligentius inspicias, invenies proculdubio quia res hec nimium consweta est; nec tibi soli hoc accidisse, sed et sanctissimis quibusque patribus manifestissimum est. Numquid omnes perstiterunt qui per verba mea et apostolorum crediderunt? Vel numquid hac ex causa Paulus vas electionis et doctor gentium in vanum se cucurrisse et laborasse conqueritur?
Quinymmo strennuissime discurrens, ubique cum tanto labore et sollicitudine ewangelium latissime gentibus predicavit, epistolas misit, et tamquam nutrix filios suos fovit, ac nomen Jhesu coram gentibus et regibus portavit et filiis Jsrahel. Sed quid? Ubi sunt nunc Ephesii et Galathe atque Chorinthii, propter quos se tantum laborasse, et plagis ac mortibus se frequenter exposuisse gloriabatur? Aut numquid Paulus et ceteri apostoli atque doctores ideo a predicacione et animarum destiterunt salute, cum perceperunt filios suos recalcitrasse, et a pseudo apostolis preventos esse? Aut numquid propterea segnius egerunt? Nequaquam.
Sed ubique verbum dei disseminantes, et quod in se est facientes, fructum inde proventurum divine ordinationi ac voluntati conmiserunt. Unde habes in actibus apostolorum: Et crediderunt inquit omnes quotquot erant preordinati ad vitam etemam. Sic nimirum et natura sagax arbores frondibus ac floribus ornare conswevit, ut interdum florum tempore nec folium quidem in arbore quovis appareat, sed tota floribus honusta videatur, pulchrisque coloribus ac gratis odoribus redolere sentiatur. Sed cum ad expectatam fructuum productionem ventum fuerit, a plerisque arboribus hoc quod se pulchre ostenderat defluit et perit, ut millesima pars vix manere cognoscatur. Sed et prudens paterfamilias, multas habens in orto arbores, propter casum unius vel plurium, a plantatione nova non desistit, sed ubi arbor una ceciderit, aliam subrogare festinabit. Jgnoras quod lignum habet spem; sipretisum fuerit, rursum virescit, et rami eius pullulant?
Sed et septies in die cadit iustus, et resurgit. Stat sententia eius inviolabilis qui dicit: Novit dominus qui sunt eius. Sed quis cognovit sensum domini, aut quis mortalium poterit scire, qui sint dampnandi, vel qui eternaliter coronandi, maxime ex frequenti mutatione libere voluntatis? Videas hunc de reclusorio veluti de Cristi consortio, aversum a summo bono, ruere in infernum eternaliter dampnandum; illum autem exire de prostibulo corde contrito, et angelorum iungi collegio eternaliter salvandum. Proinde indifferenter omnibus sermo salutis est inpendendus. Nam quo minime credis gurgite piscis erit.
Jdeoque ubique tibi pendeat hamus. Siquidem ad multas lupa tendit oves, predetur ut unam. Gloriose consumato cursu certaminis, in gaudia domini sui intrabit qui centum milibus predicans, vel unam animam lucratam domino suo reportaverit. Nec ideo minus gloriose si nullam, dummodo fideliter pro posse faciat quod faciendum est pro salute. Nempe miles strennuus in certamine conmendatur, si constanter et legittime certaverit, etiam si domino suo non optinuerit triumphum. Sic et doctor gentium repositam sibi habere coronam iusticie gloriabatur, non minus quam si omnes hii quos converterat, in vera fide et unitate matris ecdesie perstitissent.
Nam nulli dubium boc quod experienda quoque in hoc casu docet, quia non numquam doctoris animus plus affligitur labore et dolore, ubi se inaniter putat laborasse, quam ubi fructuose se estimaverit egisse. Jn isto namque gaudens conplacet sibi in domino; in illo autem dolens anima sua ad seipsam conturbatur, et insuper toxicatis invidorum iaculis vulneratur. Moyses qui a domino assumptus et electus fiiit, ut populum suum de terra Egipti educeret in terram promissionis, quot putas milia fuerunt hii quos eduxit? Et ecce de hiis duo soli pervenerunt, ceteri perierunt. Gedeon quem spiritus domini induerat ut populum suum a Madyanitis liberaret, multos ad se sodos elegerat, ut contra eos pugnaret; nutuque domini apud aquas probati, tot milia reiecti atque reversi sunt, et soli trecenti viri qui remanserant cum eo certamini se dantes hostes vicerunt. Ysay multos elegantes habuit filios; solus David in regem eligitur.
Sic multi reges iudayd populi, inter quos omnes soli tres excelsa abstulerunt. Sic igitur per singula discurrendo, invenies te errasse, dum ordinem universi pulcherrimum, et non nisi a divina sapienda institutum, in generadone et corrupdone, et Ubertatis arbitrii flexibiUtate, ad tuam voluntatem retorquere voluisti. Proinde de cetero diligenter cave, ne in luturum pusillo animo fias, sicut tunc cum tuos confractos pedes et propter laborem vie inflatos, omnium conditori sursum porrexisti, et cur laborem et dolorem tuum non respiceret inpacienti animo ostendisti, eo quod quondam oviculam per te a faucibus inimici ereptam, rursum reddivare permisit, et quod non pocius ipsam de hoc mundo in sancto adhuc proposito existentem migrare fedt, neque te ac seipsum de eo qui eidem ruine occasionem dederat statim vindicavit. Sed podus cogitabis quantum ego laboravi, cum genus humanum redemi, et tamen apud multos parum profed. Unde et tunc quadam celesti illuminatione, cum turbato animo me argueres, tale divinum simplicitati tue habuisti responsum: Sufficit discipulo si sit sicut magister eiu6. nicas, novitate quadam dissoluta, in forma et figura modo seculari deformatas.
Manicas scissas et adeo strictas, ut brachia non nisi cum magno labore possint subintrare. Tabulas eburneas dependentes, zonas sericeas fulgentes, et cetera similia, que levitatem et dissolucionem ostendunt, volentes per hoc placere mulierculis, et displicent deo et ecclesiarum prelatis, omnibusque utriusque sexus hominibus honestis. Quid putas cogitabunt, hii ad quos tales prophete pro eorum instructione mittuntur, cum eos viderint non venientes in saccis velud antiqui prophete fecerunt, sed cum scandalis et offendiculis multis? Spernendi utique erunt, diceturque eis illud proverbium: Medice cura teipsum. Cuius enim vita despicitur ait quidam, consequens est ut et doctrina despitiatur. 0 quot detractiones et subsannationes ac irrisiones 'habebunt hii ab hiis qui foris sunt.
0 quotiens et quanti deridebunt illos. Nec inmerito. Profecto namque res hec digna est risu. Erubesce Sydon ait mare. Dicetur quoque eis hoc quod dixit demon cuidam monacho, qui temptabatur de longo pallio portando; quod cum habere non posset, matta pro pallio induebatur. At dyabolus sedens retro super caudam matte quam post se trahebat, dixit fratri: 0 monache, si plus posses, utique et plus faceres.
Nonne merito excusationem preferre possunt delicti sui, hii qui pro regno temporali contendunt, dum hec et similia etiam in pauperibus et abiectis mundi huius hominibus tam crebro sine omni tergiversatione fieri conspiciunt? Mirum non est si litigant illi infeliciter et contentiose pro inperio, dum tanta lis est de paupere regno. Quod si hec curiositatis abusio in solis esset subditis, facilius morbo tam contagioso remedium adhiberetur. Nunc autem et multi qui ceteris verbo et exemplo preire deberent, et quorum vestes et mores pro religiositate alios arguere deberent, hoc idem facere, ymmo quod dampnabilius est, hoc ipsum defendere non verentur. Hoc enim quod arrogancie vel curiositatis est, honestas vel utilitas esse ab ipsis vana ratione contenditur, dum hoc vel gratis datur vel diu durare probatur. Sed prochdolor hec est prudentia secularis, sapientia animalis vel dyabolica, dum utilitas temporalis bono prefertur spirituali.
Quid igitur faciet pusillus grex, vascula infirmiora, sexus scilicet femineus, cum viderint viriles animos ad tales nugas deductos? Utique dum cetus pastorum per abrupta graditur, necesse est in pretipicium grex sequatur. Antiquitus non solum fiebant exhortationes de necessariis ad salutem, sed toto posse opera supererogationis extollebantur; ethec pietatis exercitia fidelibus swadebantur, tamquam ea per que saluti necessaria comodius acquirebantur, et acquisita conservabantur. Nunc vero plerique talia silentio transeunt, timentes ne si lingwa aliud quam vita sonaret, notam inhonestatis incurrerent. Et quod dampnabilius est, non solum enim hec admodum utilia obmittunt, sed et ea facientibus ac swadentibus molestias quas possunt inferre non desistunt. Sic Jheremias sanctus eversionem Jsrahel propter peccata populi in proximo futuram predicens, dum kathenam ligneam iussu domini eis obtulisset, ut facilius eos ad penitenciam movere posset, falsi prophete obstiterunt, et eum multis afficientes iniuriis, kathenas ligneas confregerunt, dicentes: Pax Pax.
Et non erat pax. Nonne de hoc optime prophetavit qui dicebat: Qui minima negligit, paulatim defluit? Et hunc flebilem defectum invenies non solum in hiis qui velud aquila ceteris in cognitione altius volasse cognoscuntur, sed et verissime in vitulo tipico, quod se spetietenus humilem et servilem personam ostendere consweverat. Copiosissime autem in leone, qui rugitu et clamoribus aures catulorum suorum inplere dicitur in eorum suscitatione. Quartum autem animal mistice acceptum, scilicet homo, diutina iam defectione in tantum infirmatum est, ut de eo iam quasi desperatum esse nullus dubitet: qui tam manifeste videt quod sibi illicita liceant cuncta, et absque timore ambulet post cordis sui desideria. Cetere quoque creature, in antris et silvis seorsum conmorantes, curiisque Googlc ac urbibus renuntiantes, seculares urbanitates resumere et induere tam studiose quam periculose incipiunt, ut iam prochdolor vix sit locus (Mugiendi, cum appropinquante mundi termino mimicus homo rethe suum expandere et zizania seminare nimis festinet.
Beati prorsus mortui qui iam in domino mortui sunt. Recole factum notabile quod accidit cuidam ex predictis. Qui dum in prophetando, vel exhortationem salutarem hominibus faciendo, exclamationem faceret non modicam, de hoc scilicet quod caritas et affectus hominum multorum ad deum et sanctos eius defecisset, et quod Cristus suam Mariam Magdalenam ultra in mundo non inveniret, que sibi tot obsequia faceret ut olym: quomodo post conpletum sermonem quedam domicella ipsum adiit, eique quasi substomachando dixit: 0 frater, si Maria nunc sicut olym inveniret suum Cristum, utique Cristus nunc quoque sicut olym inveniret suam Mariam: Jntendens quod si quidam, de prophetis predictis, essent sicut deberent, adhuc essent qui eos cum omni devocione susciperent. huc hominibus placere? Hec dico non quidem singularitates approbans, sed conmuni incedendum via bonum esse diffiniens et attestans. Sed heu ipsum quod olym singulare fuit, nunc conmune incipit esse; et quod nune singulare est, quondam erat conmune.
cedenda quid respondeam omnino non habeo, nisi quod digitum ori meo superpono, et inperfectum meum tue benignissime voluntati et perfectissime maiestati conmitto: Hoc solum subinferens de tua gracia, quod stulti sunt et insipienter loquentibus similes, qui amorem tuum preciosissimum et amorem mundi vanissimum ad invicem conparare temptant. Nam velud ignobiles in sentibus esse pro debdis conputant; cum et rado eorum vana sit, eo quod ex multitudine, tali econtrario, hunc scilicet mundum diligendum amorem ipsius approbare, et ex paudtate tibi amore perfecto iunctorum amorem tuum inprobare nituntur. Prochdolor ceci sunt et duces cecorum. Magis enim ex hoc oppositum quam propositum faciliter probatur, dum constat multitudinem non racione regi, sed magis affectu duci inordinato. Errasse proinde. me nimium cognosco et cordis cum dolore meipsum accuso, eo quod minima queque laboris exerdda pro salute proximi facta multum ponderavi, et quod tam inpaciens fui in adversis. 0 quam misericorditer parcis cum hic adversa tribuis, et quam severe irasceris cum semper prospera elargiris.
Amabilis valde est tua paterna correpcio. Quem enim diligis corripis, et quasi patri in filio conplacet tibi. Nullus conqueratur quod tuorum oblitus sis tribulatorum. Quin pocius obbvione etema horum obbtus es quibus nunc ad modicum parcis, bona quedam modica eorum remunerando, sed eos ineternum dampnare vis, eorum mala opera sine fine puniendo. Dignum igitur valde estimo, ut hic adversitate continua premantur, quos tantis miseriis carere et tam inmensam gloriam possidere decrevisti. »> ■= Quam utile sit servo dei in hoc mundo multas sustinere tribulaciones.
Horologium Sapientiae (Clock of Wisdom) companion
A daily portion of stillness
Chosen Portion delivers one short contemplative reading and a guided moment of silence each day — the ascent, one step at a time.
Chosen Portion is the paced doorway into this collection: it portions the dense mystical treatises into one daily reading plus guided silence, exactly as the 14-day plan teaches.
- Daily bite-sized excerpts from the contemplative classics, never a wall of text
- A built-in timed stillness practice that grows from 2 minutes to 10
- Gentle progression through the tradition — the app remembers where you are on the ascent