Capitulum V
The Vision of the Ruined City
The disciple receives a vision of a ruined city, representing the decline of religious fervor.
How lonely sits the city that was full of people! She has become like a widow, the mistress of the nations, and so on. Once, while the disciple of wisdom was reflecting with a sorrowful mind on the perilous state of this world, and how much divine love had diminished in his time—while at the same time private love had secretly grown in many places under a religious guise—it happened that amidst tearful prayers poured out to God's wisdom, he was overcome by a certain sweet and spiritual slumber. And behold, suddenly a certain likeness appeared, which informed him more fully about these things. For in a vision, a poor pilgrim appeared standing outside, stripped of his possessions, holding a staff in his hand, full of misery and poverty. Next to him appeared the ruins of a very ancient city, whose walls and buildings, once beautiful, had been fortified with towers, moats, gates, and other defenses. However, to those who had been negligent in their duties, a part of the city was destroyed by the invasion of enemies, while another part collapsed due to negligence in its upkeep; yet the part that remained threatened ruin, still showing signs of breaches here and there. In this city, certain creatures appeared like sea monsters in human form, from which the wandering man, seeking help, was indignantly repelled, and those wanting to assist him were prohibited by some. Because of this, he was troubled and agitated, expelled by them, and he called upon heaven and earth to witness against them. The disciple said, 'I saw this, and I ask you to show me its meaning, O eternal wisdom, who knows all mysteries and understands everything hidden.'
Wisdom's Lament for the Church
Wisdom explains that the ruined city is the Church, once vibrant but now suffering from negligence and pride.
WISDOM: A marvelous thing and worthy of deep compassion. Behold, I am that wandering man of this ruined city, once a renowned prince and a distinguished bridegroom. However, this city that you saw as ruined is the mother of the Christian religion, once fervent and devoted. In it, so many faithful, from the beginning of the nascent Church, unanimously and harmoniously led a life full of devotion, pleasing to God. Disregarding all worldly things, they burned with love for the Creator alone. Always intent on holy meditations and good works, they built up themselves and their neighbors, neither circumventing nor harming anyone, but leading a blessed life in simplicity and sincerity. They crucified their flesh with vices and desires, having great exercises and customs full of devotion, men from various monasteries and deserts and religions, truly the strongest and most vigorous warriors against the spiritual evils of the enemy. They also delivered themselves to death for the defense of truth and justice. Such citizens, I say, are the illustrious and most distinguished sons whom that city—the holy and fervent mother of religion—used to bear, nourish, and bring to maturity. But alas, many in various places, in these times and regions, are now beginning to face no small destruction in that city. Because of certain citizens and their negligent leaders, the entire spiritual structure of the building has been weakened and devastated by shocks, so that the small part thought to still be standing seems to be perishing through continuous failures. Now indeed, many of the sons and teachers of the same holy religion have dared to break forth in such a boldness against their superiors that hardly any place remains for correction, but if correction is applied to a fault, a worse division may occur. Armed with philosophical subtleties and unnecessary legal arguments, they do not allow the hand of correction to be admitted, but instead, they leap beyond the limits set by their forefathers, entangling themselves and others in perilous disputes. What is the certain sign of this spiritual building's destruction, and what unmistakable omen of coming calamity is near? How long do you think this spiritual edifice can stand, with the cornerstone removed and the pillar overturned, while the entire spiritual structure is maintained? When, indeed, humble and prompt obedience has been cast aside, and each person does what pleases or delights them, no one dares to ask: Why do you do this? Alas, where is the obedience of simple Paul and those most devoted disciples who faithfully obeyed the ancient fathers, even when they commanded the impossible? Let no one speak of this now, but let all devoted hearts groan. For it won't help to speak of it. It's better to remain silent. For it's wise to remain silent on this matter.
The Decay of Virtues
Wisdom details the abandonment of poverty, chastity, and charity within the religious life.
As for voluntary poverty, which nurtures and sustains all religious life, some of the holy fathers chose it as their bride, others called it their lady, and still others bequeathed it to their dearest ones in their wills—what more can I say? Yet now, it seems many no longer love it as a bride; instead, like Hagar, the handmaid of Sarah, it is cast out, while her offspring are seen to be against everyone, and the hands of all are against her. There are countless arts of gaining wealth, and the arts of salvation have shifted into lucrative trades, so much so that the sharpest little lamb can manage to save even a little wool against the harshness of cold, due to the cunning of hunters and the greed of shearers. And it's indecent that money is reserved under the guise of piety, while in reality it serves mere greed, transformed into something akin to an idol. They actually transfer their wealth into other forms, like books or vestments, so that once they've exhausted their possessions, they can consult a god not of Israel—the god Accharon—whom they’ve hidden away in their secret place. However, pursuing chastity, which is the beauty of virtues, is not advisable except in small measure, as the pain of the young lamb drives them to flee from wolves, and they seek refuge in the protection of shepherds, only to fall into a worse trap; and while they wish to avoid the teeth of the wolves, they are fatally wounded by the treacherous bites of the rams. For they have the appearance of piety, but deny the virtue itself; while they fear to incur the stigma of dishonor from betrayal, they secretly engage in the robbery of souls, violating the celestial brides or corrupting them with unworthy contact. These, for example, send a small rod into the pot, as some priests of the Mosaic law do, and from these, they commit robbery of what should be offered to God. And because they don't dare to consume the entire sacrifice, they at least taste the remnants of the offerings to see how they might please God. Furthermore, what can I say about charity, which is the bond that holds the entire spiritual structure together? It is empty, empty to the foundation within it. For everyone seeks what is their own, not what belongs to others; and now a dangerous rivalry holds sway more than sincere love. And brotherly hatred has supplanted brotherly love; rather, to speak more truly, it has prostrated love, so that each one may rightly exclaim with a groan and pain: "Let each one guard himself from his neighbor, and let him not have confidence in any brother, for every brother who suppants will supplant, and every friend will walk deceitfully." And a man will mock his brother, and his own household will betray him. The wounding arrow says, 'Their prophecy has spoken deceit.' John speaks peace with his friend, while secretly laying traps. And because they bite, provoke, envy, and wound one another, it’s to be feared that they’ll eventually consume each other. However, these things and others like them aren't so hidden that they can't be known, or that they might be brought to light as if they were concealed; but alas, their sound has gone out into all the earth, and their words to the ends of the world. But if anyone wishes to keep to the holy customs and exercises of piety according to the ancient paths of the fathers, they’ll be exposed to derision; they’ll be marked as singular for living differently from others, and will endure no small injuries. For all these things were still in a good and perfect state, with holy and fervent religion still in memory. Indeed, those were golden times, days of salvation; for they kept themselves from superfluities, didn't serve flattery for foreign gifts, nor were they allowed to engage in disputes or quarrels, but occupied their time with works of virtue and holy studies and meditations. They had one heart and one soul in the Lord, living together in common, not each one seeking for himself; and therefore they were men perfect in every virtue. However, concerning the aforementioned spiritual exercises, there remains nothing but a little bit there.
The Remnant and the False Brethren
Wisdom distinguishes between the worldly hypocrites and the faithful elect who suffer for the truth.
Some ancient customs of this spiritual building are still standing and visible, though the devotion of modern times isn't as evident in them as the commendable zeal of the ancients. What you saw there was a multitude of creatures appearing like sea monsters in human form; these are worldly hearts hiding under a religious guise, preferring an outward appearance of decency while remaining empty of grace and devotion inside. Like the donkey of Balaam, they speak human words and resonate with abstract ideas and spiritual teachings, but they live in a concrete, animal-like way, because what they preach in words and appearance contradicts their actions. These are the ones who curiously penetrate homes, leading captive women, always learning but never arriving at the knowledge of the truth; they exclude me from their hearts through their vanities and false insanities. But those you saw there, dressed and appearing decently, who extended their hands to me, signify the number of the elect. They interact with others justly and piously, are not led astray by the example of others, but shine like luminous lights in this dark world, illuminating and igniting those nearby with the word of life. Although they may still be found in great numbers in every state and religion and of both sexes, they are few in comparison to others. In fact, more people enter through the wide and spacious road that leads to death than those who struggle to enter through the narrow way and tight gate. And these are among others like lambs among wolves, like a lily among thorns, giving off the fragrance of virtue through the endurance of adversity. These are the ones whom the Lord has reserved for Himself: they have not bowed their knees before Baal; they have not cared for the garment in their desires; they bear the mark of the cross on their foreheads, carrying the mortification of Jesus Christ in their bodies; they groan and lament over the transgressions of others that they cannot amend. These, because of the countless adversities that arise, can say with the apostle: "Outwardly there are battles, inwardly fears." And after all other dangers, they can conclude that they have faced dangers from false brethren. Such ones are not unjustly compared to martyrs, because, apart from other numerous afflictions, as many transgressions against God or justice as they have seen committed, they are pierced as if by so many swords of inner pain. But it isn't out of foolishness. For there is a voice that says to them: "Say to the righteous, for it will be well with them, for they will eat the fruit of their deeds." Woe to the wicked, for the retribution for their deeds will come upon them. The hungry will be satisfied, and you will eat; they will be thirsty, and you will drink. And the more difficult their gathering is from every side, since they are not helped by those on the right and the left, but rather the pain of the opposing side supports them, the more will they receive a greater reward in the future according to their labor. Therefore, what you saw in that earlier vision—some people preventing others from coming to me—signifies those who, despite having good intentions, lead others astray through their bad advice or example. Like the Pharisees, they don't enter into life themselves, nor do they allow those who wish to enter to do so. They also blaspheme the wisdom of God with their wicked mouths, and they try by every means to turn away those who believe in him, calling him a deceiver. So many, without a pressing conscience but stirred by envy, stone others who are advancing in grace, while they do not cease to undermine good works in front of many. And where they cannot twist the evident goodness of a deed, at least they try to slander the intention of the envious detractors, so that they might precede those whom they could not equal positively. For the envy of the devil entered the world. Those who follow him are those who belong to his side. The staff you saw me carrying in the habit of a pilgrim signifies the death I endured on the cross: I prefer it as a sign of love for the faithful, so that they may abandon earthly love and turn their hearts entirely to me. The cry you heard is the severity of my justice against those who, neither moved by fear nor by love, abandon their sins, but persist in them stubbornly until death.
The Disciple's Sorrow and Intercession
The disciple expresses deep grief over the state of the Church, leading to a call for prayer and restoration.
Disciple: As I listen to these things with an attentive heart, I realize it’s more fitting to weep than to speak. For who wouldn’t mourn, who wouldn’t weep and groan, seeing the young shoots and bushes springing up in such a holy place, witnessing the glorious decline of the primitive city and its spiritual riches, the abundance of grace, the lack of joy and devotion, and the overflowing of all divine gifts, now in such great poverty? A little grace, but a lot of malice. Who doesn’t sigh and cry out in pain: "Alas, how the once full city now sits alone, empty of its people?" And this: "How the gold has become dim, how the finest metal has changed!" It is very hard or irreligious for anyone to carefully consider these losses and not groan from the depths of their heart. And behold, the cause of this sorrow and weeping increases, as the whole world is now seen to be positioned in evil, and the ancient enemy approaches its end, clearly prevailing among many. Wisdom says: There's nothing for you right now from those on the outside, who build altars in the streets and offer swine's flesh, who shamelessly prostrate themselves on every high hill and under every leafy tree. I speak of the open worshipers of this world, who do not hesitate to commit manifest sins, adulteries, thefts, and similar acts. But I want you to take to heart the destruction of the holy city and the clear loss of the fervor of the primitive religion; I want you to weep piously and pour out tearful prayers to God for its restoration and well-being. Indeed, it is the city set on a hill, a lamp placed on a lampstand, and the spiritual salt by which earthly men are to be seasoned. A spectacle to the world, to angels, and to men. They were strengthened and enlightened by His word and example. But when this city gives a bad example, when the light has been extinguished, and the salt has lost its flavor: alas, how will it stand in the world then? When those who have renounced the world pursue worldly things with all their might, and those called spiritual follow carnal desires and entangle themselves in secular affairs—O holy mother church, how great will your tribulation be then? Who is there to rise up and hold back the wrath of the Judge? For even now, many who should be placating Him don't hesitate to offend Him. My soul has hated their Sabbath. Their spiritual love has turned into carnal desire, and the carnal is carelessly disguised as spiritual, just as weeds grow among the wheat; through this mixture, it has become worthless, like balsam spoiled by cheap liquids. They offer God a sacrifice that is leavened. For ambition has prevailed in their hearts everywhere, and it rules excessively while they seek glory in their positions with such eagerness for temporal things. And while some of them cannot have these things according to their vows, they aren't afraid to introduce sects, as if they were transgressors of the law, seeking to establish a gymnasium in Jerusalem; they strive to transfer themselves and others to the institutions of the nations, crossing the boundaries set by their forefathers. I will mention what I had intended to pass over in silence, so that along with the matter of sorrow, the matter of pious compassion and devoted prayer may also grow. In that city, there was a prominent village, one of the principal ones, that administered wisdom and doctrine most excellently among the other inhabitants.
The Parable of the Ram
A vision of a power-hungry ram illustrates the struggle between corrupt leaders and the faithful.
Many of the elders of that people died and were taken from their midst. Furthermore, there was a man of God there who constantly prayed to God for the salvation of that place. He saw a vision in the night: he saw a ram rise up from the flock as if from the western part of that place, having two horns and a crown of iron on its head; it was given the power to rule there. About seventy or more little foxes followed him, clinging to the ram, and he himself was receiving individual crowns. To whom a multitude of various animals of both sexes was joined, some indeed out of fear, some out of desire; yet some were following the multitude with a simple kind of spirit. The ram, wanting to seize power over the place for himself and his own, circled about with a strong hand, attacking everyone who resisted him. He brought down the powerful, humbled the mighty, and sent some into exile. And a great fear fell upon all the inhabitants and neighbors of that place. For they were willing, whether through deceit or through wickedness, to spare no one who opposed them, neither man nor age, regardless of their merit or life. Thus, many, overcome by fear, joined them, unwilling to be exterminated from the earth. Yet some of the people of God were left, who stood firm and steadfast, fearing God more than men, ready to die bravely for their ancestral and divine laws rather than yield to the will of transgressors, through whose wickedness and transgressions that place could quickly be reduced to nothing. However, even among these, there were some who didn't walk rightly in the way of truth or follow the paths of justice and equity as they should have. Still, desiring to avoid the greater evils that had begun to creep in from the opposing side, they resisted as best they could. The supreme leader of the place was the guide for the children of God, a truly noble and praiseworthy man, and a zealous defender of justice. Others who were fleeing evil joined them, and they became a support for them. Thus, a ram was striving to charge at its leader with its horns, trying in every way it could to overthrow him. But the leader stood invincibly. When the ram saw this, it joined with some of its own to approach the leader of the entire multitude, and it began to challenge him against the leader of its people, urging the innocent ears of his divine presence with deceitful suggestions, and it took the lead among its people. Upon hearing this, the church of the faithful groaned deeply, and many crying out vociferously to heaven had little care for themselves, but a great concern for the holy laws of God and the traditions of the fathers, which they saw were being openly violated, not without the scandal of many, pleading with divine ears, that if it were possible, the heart of the leader of the multitude might be informed more soundly. When many were being innocently oppressed by harsh service, they cried out to the Lord; their cry reached God, and He heard their groaning and came down to deliver them. Still, good works were found among the people of Israel. At that time, on a certain island, the wicked gathered against the children of obedience, relying on their strong hand and overwhelming numbers, confident in their own power. Seeing this, those who were on the Lord's side were terrified and despaired of being able to escape. For there was a great and mighty assembly, and they were learned and prepared for battle. Yet very few were left on the other side—simple men who had no experience with weapons. One of those who supported the Lord encouraged the others, who were terrified, to stand firm and urged them to seek help through prayer. And he himself, going to the place of prayer, prostrated on the ground and said similar things in his prayer: "Lord, Master, King of heaven and earth, all things are placed in your will, and no one can resist your will." You know that these people come to us with their boldness and confidence in numbers, wanting to reign not by your authority, but to violate the laws of their homeland and of God, and they wish to scatter us miserable ones from the land. O Lord God, open your eyes and see our tribulation and that of your holy congregation, and turn our sorrow into joy. Scatter them by your power and cast them down, so that they may know that you still care for your people. Show now that victory does not come from numbers but from your will, and have mercy on us, so that we may overcome this great tribulation we suffer for our sins with your help, and just as our fathers did, may we also serve you in peace and tranquility. Therefore, God never abandons those who hope in Him; He hears the cries of His servants calling out to Him and removes the power of their adversaries. For the next day, in the same place before the gathered multitude, a ram fell to the ground, and one of its companions was broken, while all praised God. From that point on, his power began to fail and decrease day by day. For many, understanding his deceit, led by repentance, began to withdraw from him; and a part of the obedient children began to grow and prosper, with the Lord aiding His people, while their enemies pursued peace. Blessed be God forever. Amen.
Lessons for the Faithful
Wisdom provides final instructions on discernment, prayer, and hope in the face of adversity.
It's a wonderful and amazing thing that the unfathomable abyss of God's judgments allows His chosen ones to be so troubled, yet He never completely abandons them; instead, He liberates and protects them like a father. But I would like to understand this mystery of similarity more clearly. Wisdom has been sufficiently explained for those who understand. You shouldn't look for anything more. However, you should gather plenty of fruit from these things. First, learn never to despair in any adversity, but to place all your hope in God and seek the refuge of prayer in all tribulations; don't abandon the path of justice because of the rage of any persecutor, and above all, exercise the caution and discernment necessary for handling your affairs. Even if you are a leader or a brother, you should learn not to immediately trust those who are accustomed to deferring to others. And you shouldn't always be willing to yield to the suggestions of others. Don't easily accept accusations against those who are approved, because this undermines all discipline, emboldens the wicked to resist, and destroys the strength of religion. But you should diligently inquire into the cause that you do not know, either through yourself or through just and prudent men who fear God, and thus, having discovered the truth, you should render a just judgment; and certainly, you will not infrequently find that the actors in the cause are guilty. Indeed, sometimes those who wish to escape the scrutiny of their superiors pretend to bear undue burdens; and they falsely claim to be champions of justice and defenders of truth, who want to exempt themselves from the corrections of their superiors and vainly desire to be above others. Thus, it is fitting for you to inquire into the cause you do not know, to fully decide what you have discovered, and to render to the wicked what they have plotted against the just, so that their sword may enter their own hearts and their bows be broken. The wicked are caught in their own traps. So, two elders full of wicked thoughts were stoned—the same men who wanted to stone Susanna while she was confident in the Lord. In the same way, Haman, the most wicked enemy and adversary of the Jews, perished; he had been working to destroy the people of God through wicked suggestions made to the king. Saul, too, in his great arrogance, fell by his own sword, for he did not fear to unjustly pursue his neighbor. Disciple: O most pious and eternal Wisdom, the moderator of all causes, who turns both good and evil into good for your chosen ones, I humbly consider that in this matter, I should only resort to the support of prayer with a devoted heart. Therefore, O Father of mercies and God of all consolation, I humbly ask that you have mercy on your people and your inheritance, and grant peace to their hearts and tranquility in our days; but also have mercy on those who hate peace for the sake of your blessed name. Pour out upon them a good spirit, so that they may turn from their errors and return to unity and peace, that all of us may serve you together in the embrace of the holy mother Church, and that we may be able to reach the glorious city of the heavenly homeland. Amen. What is the nature of eternal wisdom, the divine bride, and what is the quality of her love?
Read the original Latin
Quomodo sedet sola civitas plena populo; facta est quasi vidua domina gentium, et cetera. Dum quadam vice discipulus sapiencie mente lugubri periculosum iam statum huius mundi revolveret, et quantum amor divinus suis temporibus defecisset, simulque amor privatus in plerisque locis sub forma religiosa furtive succrevisset: accidit ut inter lacrimosas preces ad dei sapienciam effusas, spirituali quodam ac dulci sopore opprimeretur. Et ecce subito similitudo quedam affuit, que eum de predictis plenius informavit. Nam in visione apparuit peregrinus quidam pauper et exui, foris stans, baculum in manu gestans, miseria et egestate plenus. Juxta quem videbantur quasi * cuiusdam antiquissime civitatis ruine, cuius muri et edificia quondam pulcherrima, turribusque ac fossatis, portis ac seris ceterisque armaturis firmata fixerant. Hiis autem qui deintxis erant negligenter agentibus, pars quedam civitatis hostium incursione dirupta est, quedam autem ex negligencia inhabitandum corruit; ea vero pars que remanserat ruinam minabatur, hinc inde adhuc rupturis quibusdam in altum prominentibus.
Jn hac civitate apparuerunt quedam animalia veluti monstra marina in effigie humana, a quibus peregrinus ille auxilium petens indignanter repellebatur, eique auxiliari cupientes a non nullis prohibebantur. Propter quod turbatus et conmotus ab eis expulsus recessit, et celum ac terram contra eos in testimonium invocavit. Hec inquiens discipulus vidi, et significationem eius michi peto ostendi a te, 0 etema sapiencia, que cuncta nosti misteria et omnia scis occulta. SAPIENCIA: Res miranda et conpassione dignissima. Ecce ego sum peregrinus ille huius civitatis destructe, quondam princeps inclitus, et sponsus preclarus. Civitas autem hec quam vidisti ruinosam, ipsa est mater religio ciistiana, quondam fervida et devota: in qua tot fideles ab initio nascentis ecclesie unanimiter et concorditer cum devotione precipua, sanctam et deo placentem vitam religione plenam duxerunt: Qui spretis omnibus mundanis, in solo conditoris amore flagrabant: Qui sanctis meditationibus et bonis operibus semper intenti, seipsos et proximos edificabant, neminem circumvenientes, neminem ledentes, sed in simplicitate et sinceritate vitam beatam ducebant.
Carnem suam cum viciis et concupiscentiis crucifigebant, exercicia magna et conswetudines devotione plenas habentes, diversorum monasteriorum et solitudinum ac religionum viri, Viri utique virtutum, fortissimi ac strennuissimi bellatores contra spirituales nequitias inimici. Semetipsos quoque pro defensione veritatis et iusticie in mortem usque tradentes. Tales inquam cives illustres ac filios preclarissimos predicta civitas G< Dglc sancta mater fervida religio parere et nutrire, et ad provectum usque perducere solebat. Sed prochdolor multis iam in locis, hiis temporibus, ac regionibus predicte civitati non modicum incipit excidium inminere. Civibus nempe quibusdam ac eorum rectoribus negligenter se habentibus, tota structura spiritualis edificii infirmata est et concussionibus vastata, ut hoc modicum quod adhuc stare putatur, continuis defeccionibus perire videatur. Jam enim plerique eiusdem sancte religionis filii ac professores in tantam proterviam contra suos superiores prorumpere ausi sunt, ut pene nullus correctioni locus pateat, sed si delicto adhibeatur correctio, peior scissura fiat.
Armati enim subtilitatibus phylosophicis, ac allegationibus iuris superfluis in medium adductis, manus corrigentis nequaquam admittunt, sed saltum ultra terminos quos posuerunt patres eorum facientes, contentionibus periculosis seipsos et alios involvunt. 0 certum indicium exterminii huius edificii spiritualis, 0 verissimum presagium future in proximo calamitatis. Quam diu putas editicium hoc spirituale poterit stare, submoto lapide angulari, et columpna subversa totam structuram spiritualem conservante. , cum videlicet prompta et humilis obediencia proiecta fuerit, et unusquisque hoc quod sibi placet vel libet fecerit, nec quisquam dicere audeat: Quare sic facis? Heu heu ubi est obediencia Pauli simplicis et quorundam discipulorum probatissimorum, qui antiquis patribus inpossibilia inperantibus devotissime obtemperaverunt? Sileat nunc de hoc loqui lingwa, sed devota gemant corda universa. Neque enim de hoc loqui proderit.
Proderit tacuisse. Nam bene tacuisse in hac materia est phylosophatum esse. De paupertate autem voluntaria que nutrix et fomentum est totius religionis, quam quidam sanctorum patrum in sponsam elegerant, quidam eam dominam suam appellabant, quidam etiam pro testamento suis karissimis ipsam legabant, quid dicam? Neque enim iam a plerisque ut sponsa amatur, sed velud Agar ancilla Saray foras eititur, dum proles ipsius contra omnes, et manus omnium contra eam esse videantur. Mille namque artes lucrandi queruntur, et artes salutis operative in artes lucrativas transierunt, ita ut argutissima ovicula sit, que vel modicum de lana contra frigoris asperitatem sibi ob venatorum calliditatem ac tonsorum cupiditatem reservare possit. Et quod sub forma pecunie reservari indecens iudicatur, dum in alium usum pietatem quidem preferentem, re autem vera cupiditati deservientem conmutatur, de eo quodammodo quasi ydolum fabricatur.
Nempe peculium ad hoc in aliam speciem, scilicet librorum vel paramentorum ecclesiasticorum transferunt, ut dum iam habita defecerint, quasi deus non sit in Jsrahel, deum Accharon quem in marsubio repositum habent consulere possint. De castitate autem que virtutum decor est prosequi non expedit nisi tantillum, quod prochdolor agni novelli dum sevas iam lupas fugiunt, et ad pastorum proteccionem confugiunt, in muscipulam deteriorem cadunt; et dum dentes lupinos declinare cupiunt, insidiosis masticacionibus arietum letaliter vulnerantur, aut penitus occumbunt. Speciem enim quidem pietatis habentes, virtutem autem abnegantes, dum notam inhonestatis ex prodicione solum timent incurrere, student clanculo latrocinia animarum exercere, violasque celestis sponsi violare vel contrectatione inhonesta maculare. Hii exemplo quorundam sacerdotum mosayce legis mittunt fuscinulam in ollam, et de hiis que deo offerre deberent rapinam exercent. Et quia totum sacrificium consumere non audent, saltem libamina sacrificiorum qualiter sapiant prout possunt degustant. Porro de caritate que connexio est totius spiritualis structure, quid dicam?
Exinanita est, Exinanita usque ad fundamentum in ea. Omnes enim que sua sunt querunt, non que aliorum, magisque nunc locum habet periculosa detraccio quam sincera dilectio. Et fraternum odium fraternam supplantavit, ymmo ut verius dicam prostravit caritatem, ut merito exclamare libeat cum- gemitu et dolore, ac dicere: Unusquisque se a proximo suo custodiat, et in omni fratre suo non habeat fiduciam, quia omnis frater supplantans supplantabit, et omnis amicus fraudulenter incedet. Et vir fratrem suum deridebit, et i nimi ci ho minis domestici eius. Sagitta vulnerans ait prophetalingwa eorum, dolum locuta est. Jn ore suo pacem cum amico loquitur, et occulte ponet insidias.
Et quia se invicem mordent provocant invident lacerant, timendum ne tandem abinvicem consumantur. Neque autem ista et similia adeo occulta sunt, ut non sciantur, vel ut per hec tamquam abscondita in lucem producantur, sed heu in omnem terram exivit sonus eorum, et in fines orbis terre verba eorum. Sanctas autem conswetudines et pietatis exercicia, iuxta antiquorum semitas patrum si quis iam servare voluerit, derisioni patebit; et inter ceteros notam singularitatis incurrens, utpote dissimiliter aliis vivens, non modicas iniurias sustinebit. Que omnia vigente adhuc pie memorie sancta ac fervida religione in statu erant bono atque perfecto. Fuerunt pro certo tunc aurea tempora, Dies utique salutis; quia a superfluis sibi cavebant, nec adulationibus inserviebant pro aliena donatione, nec contentionibus seu brigis intendere permittebantur, sed operibus virtutum sanctisque studiis ac meditationibus tempus suum occupabant; et erat illis cor unum et anima una in domino, in conmuni viventes, et non singuli sibi ipsis conquirentes; et ideo erant viri in omni virtute perfecti. De predictis autem spiritualibus exercitiis non remansit nisi modicum ibi modicum ibi.
Quedam namque antique conswetudines velud huius spiritualis edificii partes qualescumque adhuc stare et sursum prominere cernuntur, in quibus tamen non tam modernorum devotum perpenditur exercitium, quam antiquorum laudabile studium conmendatur. Quod autem vidisti ibidem multitudinem copiosam quorundam animalium, que velud monstra marina in effigie humana apparebant, ipsa sunt corda secularia sub habitu religioso latitantia, que honestatem habitus exterius preferunt, interius autem gratia et devocione vacui sunt; et dum sic deformes interius exteriusque existunt, monstruosis utique animalibus dissimiles non sunt. Qui velud asina Balaam voce quidem humana resonantes, verba abstractiva et documenta spiritualia proferunt, sed concretive et camaliter vivunt, quia quod verbis et habitu predicant, moribus inpugnant. Ex hiis sunt, qui penetrant domos curiose agentes, ac mulierculas captivas ducentes, semper discentes, et numquam ad scientiam veritatis pervenientes: qui per vanitates et insanias falsas a corde suo et aliorum me excludunt. Sed quod vidisti quosdam ibi in habitu et forma decenti, qui michi manus prebuere, signat numerum electorum, qui iuste et pie inter alios conversantes, eorum exemplo non depravantur, sed in medio nationis prave et perverse, velud luminaria lucencia in hoc mundo caliginoso, verbo vite proximos quosque illuminant et inflammant. Qui licet in magno adhuc numero inveniantur in omni statu et religione ac etate utriusque sexus, conparacione tamen ceterorum pauci sunt.
Quia revera plures sunt, qui per latam et spatiosam viam que ducit ad mortem ingrediuntur, quam qui per artam viam et angustam portam intrare contendunt. Et hii inter alios sicut agni inter lupos se habentes, sicut lylium inter spinas, odorem virtutum ex tollerancia reddunt adversitatum. Hii sunt quos reservavit sibi dominus: qui non curvaverunt genua sua coram Baal: Qui non fecerunt curam camis in desideriis: Qui habent thau scriptum in frontibus suis, videlicet mortificationem Jhesu Cristi ubique circumferentes in corpore suo; aliorum transgressiones quas emendare nequeunt, gemunt ac lugent. Hii propter innumera adversa que emergunt, possunt dicere cum apostolo: Foris pugne, intus timores. Et post omnia alia pericula, habuisse se pericula in falsis fratribus concludere possunt. Tales non inmerito martiribus conparantur, quia exceptis aliis afflictionibus multiplicibus, quot transgressiones contra deum vel iusticiam fieri viderint, quasi tot gladiis intimi doloris transverberantur.
Sed non ad insipientiam sibi. Ad ipsos namque est vox que dicit: Dicite iusto, quoniam bene, quoniam fructum adinventionum suarum comedet. Ve inpio in malum, quia retributio operum ipsius fiet ei. Jpsi esurient, et vos comedetis; ipsi sicient, et vos bibetis. Et quanto ex omni parte difficilior eorum est congressus, utpote conmilitonibus a dextris et a sinistris eos non adiuvantibus, sed prochdolor adversam partem faventibus, tanto multis predecessoribus qui innumeros coadiutores sui propositi habuerunt, maiorem in futuro mercedem secundum suum laborem recipient. Unde quod in predicta similitudine vidisti quosdam, qui non nullos ad me accedere volentes prohibebant, signat eos qui ceteros bonum propositum habentes suis malis depravant consiliis vel exemplis, et ad instar phariseorum ad vitam non intrant, nec introeuntes sinunt intrare: Qui etiam dei sapientiam ore inpiissimo blasphemabant, et ceteros in ipsum credentes modis omnibus avertere cupiebant, seductorem eum appellantes.
Sic plerique non urgente conscientia, sed stimulante invidia, alios in gratiis se precedentes de bono opere lapidant, dum eorum depravare bona opera coram multis non cessant. Et ubi factum in se propter bonitatis evidentiam pervertere non possunt, saltem intentionem invidi detractores calumpniare conantur, ut sic quidem eos quos positive equare non poterant, saltem privative precedant. Jnvidia namque dyaboli intravit in orbem terrarum. Jpsum secuntur qui sunt ex parte eius. Digitiz^d Baculus quem me portare in habitu peregrini vidisti, mortem quam in cruce pertuli signat: quem in signum amoris fidelibus prefero, ut amorem terrenum deserant, et se in toto corde suo ad me convertant. Clamor quem audisti, severitas est iusticie mee super hos, qui nec timore nec amore conpuncti peccata deserunt, sed in eis pertinaciter usque ad mortem persistunt.
DISCIPULUS: Dum hec attento corde audio, et ita esse veraciter cognosco, magis flere libet quam aliquid dicere. Quis enim non lugeat, quis non ploret et ingemiscat, videns virgulta nata, et frutecta in tam sancto loco suborta, Videns primitive civitatis splendidas deficias et spirituales divicias, gracie copiam, unedonis et devotionis, et omnium karismatum divinorum habundanciam, nunc autem inopiam tantam? Modicum gracie, malicie plurimum. Quis non suspiret et pre dolore exclamet: Heu quomodo sedet sola civitas plena populo. Et illud: Quomodo obscuratum est aurum, mutatus est colon optimus. Durus valde est aut irreligiosus, qui hec dampna diligenter perpendit, et non ex toto corde gemit.
Et ecce materia huius tristitie et fletus augetur, dum iam totus mundus in maligno positus conspicitur, et hostis antiquus appropinquante eius termino, tantum prevalere apud multos, evidenter cognoscitur. SAPIENCIA: Nichil tibi ad presens de hiis qui foris sunt, qui in plateis aras edificant, et carnes suillas ymmolant, qui in omni colle sublimi et sub omni ligno frondoso se inpudice prosternunt. De huius mundi apertis cultoribus loquor, qui manifesta peccata, adulteria, furta et similia conmittere non verentur. Sed excidium civitatis sancte, defectum videlicet fervoris primitive religionis te cupio ad cor ponere, et pie deflere, atque pro eius restauratione ac bono statu orationes ad deum effundere lacrimosas. Siquidem ipsa est civitas supra montem posita; lucerna super candelabrum locata, et sal spirituale per quod condiendi sunt homines terreni. Spectaculum mundo et angelis et hominibus.
Eius quippe verbo et exemplo ceteri consweverunt roborari, illuminari ac sapiencia condiri. Cum autem civitas hec malum exemplum dabit, cum lumen extinctum fuerit, et sal infatuabitur: heu heu quomodo tunc stabit in mundo? Cum hii qui mundo hoc abrenuntiaverunt, toto nisu mundana secuntur: Cum hii qui spirituales dicuntur carnalia desideria sectati fuerint, et se inplicabunt negotiis secularibus: 0 sacrosancta mater ecclesia, quanta erit tunc tribulatio tua? Quis est qui surgat et teneat iudicein iratum? Nam et in presenti quoque tempore multi qui ipsum placare debuerant, non minime ipsum offendunt. Sabbatum eorum odivit anima mea.
Amor namque ipsorum spiritualis transiit in carnalem, et carnalis incaute palliatur sub specie spirituali, sicut zizania (1*2) sub tritico; et admixtione eius viluit, sicut balsamum sophisticatum vilibus liquoribus. Sacrificium deo offerunt fermentatum. Nam ambitio usquequaque in cordibus eorum prevaluit, et regnat supra modum, dum gloriam in prelacionibus querunt tam sollicite temporalem. Et dum quidam eorum hec iuxta votum habere non possunt, animo moti sectas introducere non metuunt, et veluti prevaricatores iudayci populi gimnasium in Jherosolimis facere querunt, et se ac alios ad instituta gencium transferre contendunt, terminos transgredientes quos posuerunt patres eorum. Referam quod silentio transire cogitaveram, ut simul cum materia tristicie, crescat et materia pie conpassionis et devote orationis. Erat in civitate predicta vicus quidam precipuus, unus de principalioribus, ceteris contribulibus sapienciam atque doctrinam preclarissime amministrans.
Multi autem de senioribus populi illius morientes, de medio sublati sunt. Fuit preterea ibi quidam homo dei, qui pro salute loci deum assidue precabatur. Aspiciebat in visu noctis: Et ecce quasi de parte loci eiusdem occidentali aries unus de grege surrexit, habens duo cornua, et in capite suo coronam ferream; et data est ei potestas ut regnaret in predicto loco. Quem sequebantur quasi septuaginta vulpecule vel amplius, adherentes arieti, que et ipse singulas coronas accipiebant. Quibus multitudo diversorum animalium utriusque sexus iuncta erat, quedam quidem ex timore, quedam ex cupiditate; non nulla eciam simplici quodam animo multitudinem sequebantur. Jgitur aries volens sibi suisque inperium loci usurpare, circuibat in manu valida, deseviens in omnes qui sibi resistebant.
Potentes deiciebat, magnates humiliabat, quosdam exilio dampnabat. Et factus est timor eorum magnus super omnes incolas et convicaueos loci eiusdem. Volentes enim sive per phas sive per nephas preesse, nulli obsistenti parcebant omnino, nec sexui aut etati, cuiuscumque existerent meriti vel vite. Unde et plerique metu victi eis iuncti sunt, nolentes exterminari de terra. Non nulli tamen de populo dei relicti sunt, qui magis deum quam homines timentes in tribulationibus mavimis viriliter et constanter perstiterunt, parati pro patriis ac dei legibus mori fortiter, quam prevaricatorum parere voluntati, per quorum lascivias et transgressiones locus idem statim in nichilum redigi poterat. Licet autem et inter hos quoque essent qui ad viam veritatis non recte ambularent, neque semitas iustirie et equitatis ut oportet observarent, malis tamen gravioribus que per adversam partem subintroire ceperant, obviare cupientes, se eisdem pro posse opponebant.
Quibus in adiutorium fuit dux filiorum dei, loci eiusdem supremus gubernator, Vir utique per omnia laudabilis et magnanimus, iusticieque zelator. Diversi quoque qui fugiebant mala, additi sunt ad eos, et facti sunt eis in firmamentum. Jgitur aries nisus est cornibus suis inpetere ducem gentis sue, eumque modis quibus poterat deicere nitebatur. At vero dux invictissime stabat. Quo viso aries cum quibusdam de suis ad principem tocius multitudinis se transtulit, ac ipsum contra ducem populi sui interpellabat, dolosisque suggestionibus aures eius innocentes nec fraudis conscias inpulsans, principatum sumpsit in populo suo. Quod audiens ecclesia fidelium alcius ingemuit, et non nulli lacrimantes vociferabantur in celum, minimam quidem curam pro se habentes, maximam autem pro sanctis dei legibus patrumque tradicionibus, quas violari aperte non sine scandalo multorum videbant, supplicantes auribus divinis, ut si fieri posset cor principis multitudinis sanius informaret.
Cumque durissimo famulatu multi innocenter premerentur, clamaverunt ad dominum, et clamor eorum pervenit ad deum, et audivit gemitum eorum, descenditque liberare eos. Adhuc namque inventa sunt bona opera in Jsrahel. Quodam igitur tempore in insula quadam convenerunt inpii adversus filios obediencie, in manu forti et multitudine prevalida, in virtute sua confidentes. Quod videntes ex adverso hii qui erant de parte domini, vehementer extimuerunt, et desperabant se posse evadere. Erat enim congregacio magna et fortis, et hii docti et parati ad prelium. Paucissimi vero ex adverso relicti erant simplices, nec armorum conswetudinem habentes.
Unus autem de hiis qui partem domini adiuvabant, ceteros timore perterritos ad constandam constanter animabat, et ad oracionum suffragia confugere hortabatur. Et ipse quidem ad locum oracionis se conferens, prostratus ad terram hec et hiis similia in oracione dicebat: Dominator domine rex celorum et terre, in voluntate tua cuncta sunt posita, et non est qui possit resistere voluntati tue. Tu scis quia isti veniunt ad nos in sua audacia et multitudine confidentes, volentes regnare non ex te, et patrias ac dei leges violare, et nos miseros de terra dispergere cupiunt. Eya domine deus aperi oculos tuos et vide tribulationem nostram et sancte congregationis tue, et converte luctum nostrum in gaudium. Disperge illos in virtute tua, et depone eos, ut cognoscant te adhuc curam populi tui gerere. Ostende nunc quia victoria non est ex multitudine sed ex tua voluntate, et miserere nobis, ut hanc magnam tribulationem quam pro peccatis nostris patimur, te adiuvante vincamus, et quemadmodum patres nostri, sic et nos tibi in pace et tranquillitate serviamus.
Hiis itaque gestis, deus quinumquam deseruit sperantes in se, vocem servorum suorum ad se clamancium exaudivit, et virtutem adversariorum eliminavit. Nam in crastino, eodem loco in conspectu multitudinis congregate, aries in terram corruit, et unum de comibus suis confractum est, omnibus deum laudantibus. Et exinde cepit potestas eius deficere ac decrescere de die in diem. Nam multi intelligentes fraudem ipsius, penitencia ducti ceperunt ab eo recedere; et pars filiorum obediencie crescere cepit ac proficere, adiuvante domino populum suum, inimicos autem pacis persequente. Per omnia benedictus deus. Arnen.
DISCIPULUS: Res stupenda pariter et miranda, quod inperscrutabilis abyssus iudiciorum dei electos suos sic tribulari permittit, nec tamen usquequaque deserit, sed tam paterne liberat et protegit. Sed vellem evidentius nosse misterium similitudinis huius. SAPIENCIA: Jntelligentibus satis dictum est. Tu amplius querere noli. Fructum tamen non modicum ex hiis colligere debes. Primo ut discas in nulla umquam adversitate desperare, sed omnem spem in deum ponere, et orationis refugia querere in tribulationibus cunctis; nec viam iusticie propter rabiem cuiuscumque persecutionis sevientis deserere, et super omnia cautelam et circumspectionem debitam negociis pertractandis adhibere.
Prelatus enim vel rector fratrum tu cum sis, licet in minimo gradu, discas ex hiis non statim adhibere fidem hiis qui ceteros deferre consweverunt. Nec proximorum suggestionibus quibuslibet in patrocinium conductis semper velle acquiescere. Nec faciliter accusationem adversus approbatos recipias, quia ex hiis disciplina omnis prosternitur, et pestilentibus audacia resistendi confertur, ac vigor destruitur religionis. Sed causam quam nescis diligentissime inquiras, vel per teipsum vel per viros iustos et prudentes ac deum timentes, et sic tandem veritate conperta cum debito libramine sententiam proferas iustam; et sic proculdubio non numquam invenies actores cause in causa obnoxios esse. Nempe interdum gravamina indebita superiorum pretendunt qui censuram monastice discipline effugere cupiunt; et se pugiles iusticie ac defensores veritatis inaniter mentiuntur qui se a correctionibus prelatorum suorum eximere volunt, ac ceteris inaniter preesse concupiscunt. Sic sic decet te causam quam ignoras inquirere, inventam plene decernere, et inpiis hoc quod contra iustos cogitaverunt reddere in caput ipsorum, ut sic gladius eorum intret in corda ipsorum, et arcus eorum confringatur.
Sic in insidiis suis capiuntur inpii. Sic lapidantur duo senes pleni iniqua cogitatione, qui Susannam in domino confidentem lapidare cupiebant. Sic perit Aman hostis et adversarius iudeorum inpiissimus, qui per iniquas regi factas suggestiones populum dei perire laborabat. Sic et Saul superbissimus gladio proprio occubuit, qui iniuste persequi proximum non formidavit. DISCIPULUS: 0 omnium piissima moderatrix causarum etema sapientia, qui electis tuis et bona et mala in bonum convertis, Hoc solummodo michi humilimo famulo tuo in hac materia faciendum estimo, recurrere scilicet ad oracionis presidia corde devoto. Jgitur 0 pater misericordiarum et deus totius consolationis, peto humiliter ut miserearis populo tuo et hereditati tue, et da pacem cordium et tranquillitatem temporum in diebus nostris; sed et hiis qui oderunt pacem miserere propter nomen tuum benedictum.
Jnfunde eis queso spiritum bonum, ut ab erroribus suis resipiscant, et ad unitatem et pacem redeant, ut tibi omnes in gremio sancte matris ecclesie katholice unanimiter serviamus, et ad civitatem gloriosam celestis patrie pervenire valeamus. Arnen. Qualis sit divina sponsa etema sapiencia, et de qualitate amoris ipsius.
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