Verba Matris ad sponsam, excellenciam sui filii ponencia, et qualiter Christus acrius nunc ab inimicis, malis Christianis, crucifigitur quam a Iudeis fuerit crucifixus et per consequens, quod tales acrius et amarius punientur.
The Virtues of the Son
The Mother describes the three unique virtues of her Son: his perfect nature, his sinlessness, and his universal sacrifice.
The Mother said, "My Son had three virtues." First, because no one ever had a body as delicate as His, since He was of two perfect natures—divinity, that is, and humanity—and was so pure that, just as no blemish is found in the clearest eye, so no deformity could be found in His body. The second good was that he never sinned. For other children sometimes bear the sins of their parents as well as their own; he, however, never sinned, and yet he bore the sins of everyone. The third point was that some people die for the sake of God and a greater reward. He himself, however, died just as much for his enemies as he did for me and his friends.
The Spiritual Crucifixion
Christ is crucified anew by the vices of modern Christians who reject His commands and mock His sacrifice.
But when his enemies crucified him, they did four things to him: first, they crowned him with thorns; second, they pierced his hands and feet; third, they gave him gall to drink; and fourth, they pierced his side. But now I complain that my Son is crucified more bitterly by his enemies in the world today than he was by the Jews who crucified him back then. For even if you say that he is impassible and cannot die, they still crucify him with their own vices. Just as someone might insult or harm an image of an enemy—even though the image itself feels nothing—the person doing it would still be judged and condemned for the evil intent behind the act. In the same way, the vices by which people spiritually crucify my Son are more hateful and serious to Him than the actions of those who crucified Him in the flesh. But you might ask, "How do they crucify him?" Well, first they put him on the cross they've prepared for themselves when they don't care about the commands of their Creator and Lord; and they dishonor him when he warns them through his servants to serve him, but they, despising this, do whatever pleases themselves. Then they crucify his right hand when they hold injustice to be justice, saying, 'Sin is not as serious or hateful to God as people say, nor does God punish anyone forever, but only threatened it out of fear.' For why would he redeem humanity if he wanted it to perish?' They fail to realize that even the smallest sin, if a person delights in it, is enough to merit eternal punishment. Because God leaves no sin unpunished, no matter how small—just as He leaves no good deed, no matter how small, unrewarded—their punishment will be eternal. This is because they possess an eternal will to sin, which my Son, who sees the heart, counts as the act itself. For just as they have the will, they would also carry it out in action if my Son allowed it. Next, they crucify his left hand when they turn virtue into vice, wanting to keep on sinning until the very end, saying: 'If we just say at the end, "Have mercy on me, God!" God's mercy is so great that we'll be forgiven.' It isn't virtue to want to sin and not change, or to want the reward without the work—unless there is compunction in the heart, and a genuine willingness to change if only one were able, despite infirmity or some other obstacle. Afterward, they crucify His feet when they take pleasure in sinning, never once reflecting on the bitter pain of my Son, nor thanking Him from the depths of their hearts by saying, 'O how bitter was Your passion, God!' 'Praise be to You for Your death!' This never crosses their lips. They crown him with a crown of mockery when they ridicule his servants and consider it a waste of time to serve him. They give him gall to drink when they rejoice and exult in sin.✦ It never even crosses their minds how serious and how multifaceted it is. They pierce his side when they intend to keep on sinning.✦
A Judgment More Severe
Those who sin with full knowledge of Christ's divinity are judged more harshly than Pilate, Judas, or the original crucifiers.
I tell you the truth, and you may tell my friends this: in the eyes of my Son, such people are more unjust than those who judged him, more hostile than those who crucified him, and more shameless than those who sold him; and a greater punishment is owed to them than to those others. Pilate knew perfectly well that my Son hadn't sinned and didn't deserve to die. Yet, because he feared losing his worldly power and a riot among the Jews, he sentenced my Son to death as if against his will. But what would these people have to fear if they served Him? Or what of their own honor and dignity would they lose if they honored Him? These people will be judged more severely and are worse than Pilate in the sight of my Son, because Pilate judged Him out of fear, in response to the demands and the will of others. But these people judge Him for their own advantage without any fear, whenever they dishonor Him through a sin they could avoid if they wanted to. Yet they don't turn away from sin, nor do they feel any shame for the sin they've committed, because they don't consider that they are unworthy of the blessings of the One they refuse to serve. They are worse than Judas, because Judas, after betraying the Lord, knew well that He was God and that he had sinned gravely against Him, yet he despaired of himself and hastened his own days to hell, believing himself unworthy to live. These people, however, know their sin well, yet they persist in it, feeling no compunction in their hearts; instead, they want to take the kingdom of heaven by a kind of violence and force, thinking they can have it not through works but through a vain hope—when it will be given to no one except to those who work and suffer something for God.1 They are even worse than those who crucified Him, because when they saw the good works of my Son—namely, that He raised the dead and cleansed the lepers—they thought to themselves: “He does unheard-of things and unusual miracles, for He strikes down whom He wills with a single word, He knows our thoughts, and He does whatever He wills. If He keeps going this way, we’ll all be under His power and become His subjects. So, to avoid being subjected to Him, they crucified Him out of envy. For if they had known that He was the King of Glory, they never would have crucified Him. Yet these people see his works and great wonders every day, they use his gifts, and they hear how they ought to serve him and come to him, but they think to themselves: 'If all worldly things must be left behind, if His will and not our own must be done, this is a heavy and unbearable thing.' Because they despise His will—so that it doesn't stand above their own—they crucify my Son through their hardness of heart, adding sin upon sin against their own conscience. These people, however, are worse than those who crucified him, because the Jews acted out of envy and didn't know he was God. These people, though, know he is God, and out of their own malice and presumption, for the sake of their own greed, they crucify him more bitterly in a spiritual way than those others did in a physical way—because these people have been redeemed, while those others had not yet been redeemed. Therefore, bride, obey my Son and fear him, because just as he is merciful, so is he also just!
Read the original Latin
Mater loquebatur: "Filius meus habuit tria bona. Primo, quia nullus sic delicatum corpus habuit sicut ipse, eo quod erat de duabus naturis optimis, diuinitate scilicet et humanitate, et ita mundum, quod, sicut in oculo clarissimo non inuenitur macula, sic nec in ipsius corpore aliqua deformitas inueniri potuit.
Secundum bonum erat, quod numquam peccauit. Nam alii filii portant quandoque peccata parentum suorum et propria; iste enim numquam peccauit et tamen omnium peccata portauit.
Tercium erat, quod aliqui moriuntur propter Deum et maiorem remuneracionem. Ipse autem moriebatur sic propter inimicos suos sicut propter me et amicos eius.
Sed quando inimici eius crucifixerunt eum, quatuor ei fecerunt: Primo coronauerunt eum spinis, secundo manus et pedes perforauerunt, tercio propinauerunt ei fel, quarto pupugerunt latus eius.
Sed nunc conqueror, quod filius meus ab inimicis suis, qui nunc sunt in mundo, amarius crucifigitur quam tunc Iudei crucifixerunt eum. Nam licet dicas, quod impassibilis sit nec mori possit, tamen cum propriis viciis crucifigunt eum.
Sicut enim aliquis homo imagini alicuius inimici sui contumeliam et lesionem faceret, licet imago non sentiret illata, tamen propter malam voluntatem ledendi lesor quasi pro opere argueretur et diiudicaretur, sic eorum vicia, quibus spiritualiter crucifigunt filium meum, abhominabiliora et grauiora sunt ei quam illorum, qui crucifixerunt eum in corpore.
Sed forte tu potes querere: 'Quomodo crucifigunt eum?' Utique, primo ponunt eum in cruce, quam sibi preparauerant, quando de preceptis creatoris sui et Domini non curant, et dehonestant eum, quando ipse monet eos per seruos suos seruire sibi, et ipsi hoc contempnentes faciunt, que sibi placent.
Deinde crucifigunt dexteram manum, quando tenent iusticiam pro iniusticia, dicentes: 'Peccatum non est sic graue et odiosum Deo, sicut dicitur, nec Deus in eternum affligit quemquam sed propter timorem minatus est. Quare enim redimeret hominem, si vellet eum perire?' , non attendentes, quod minimum peccatum, si homo delectatur in eo, satis est ei ad supplicium eternum.
Et quia non minimum peccatum dimittit Deus impunitum, sicut non minimum bonum sine remuneracione, ideo sempiternum erit eis supplicium, quia sempiternam habent voluntatem peccandi, quam filius meus, qui videt cor, reputat pro opere. Quia, sicut habent voluntatem, sic eciam opere complerent, si permitteret filius meus.
Deinde crucifigunt sinistram manum eius, quando virtutem vertunt in vicium, volentes usque in finem peccare, dicentes: 'Si dixerimus in fine semel "Miserere mei, Deus!" , tanta est misericordia Dei, quod habebimus veniam.'
Hoc non est virtus, velle peccare et non emendare, velle premium habere sine labore, nisi esset contricio in corde, quod libenter vellet emendare, si posset pre infirmitate vel aliquo alio impedimento.
Postea crucifigunt pedes eius, quando delectantur in faciendo peccatum et non semel cogitant amaram penam filii mei nec regraciantur ei semel de intimo corde, dicentes: 'O quam amara erat passio tua, Deus! Laus tibi sit pro morte tua!' Hoc numquam procedit de ore eorum.
Coronant eum deinde corona derisionis, quando derident seruitores eius et vanitatem reputant seruire ei. Dant ei fel bibere, quando gaudent et exultant in peccato. Nec semel ascendit in cor eorum, quam graue et quam multiplex sit. Pungunt latus eius, quando voluntatem habent perseuerandi in peccato.
Vere dico tibi, et hoc amicis meis dicere poteris, quod tales sunt ante filium meum iniustiores iudicantibus eum, immiciores crucifixoribus eius, impudenciores venditoribus eius, et maior pena debetur istis quam illis.
Pilatus quippe sciuit bene filium meum non peccasse nec dignum aliqua morte. Tamen, quia timuit amissionem temporalis potestatis et sedicionem Iudeorum, iudicauit quasi inuitus filium meum ad mortem.
Quid autem haberent isti timere, si ei seruirent? Aut quid de honore suo et dignitate amitterent, si ipsum honorarent?
Ideo grauius isti iudicabuntur et deteriores sunt Pilato in conspectu filii mei, quia Pilatus iudicauit eum propter peticionem et voluntatem aliorum cum timore quodam. Isti autem iudicant eum propter utilitatem propriam absque timore, quando inhonorant eum propter peccatum, a quo, si vellent, possent abstinere.
Sed nec a peccato abstinent nec pro peccato facto verecundantur, quia non attendunt, quod indigni sunt beneficiis eius, cui non seruiunt.
Deteriores sunt Iuda, quia Iudas, tradito Domino, sciuit bene ipsum esse Deum et grauiter contra eum peccasse, sed desperauit se ipsum et properauit dies suos ad infernum, credens se indignum viuere.
Isti autem bene sciunt peccatum suum et tamen perseuerant in eo, nullam pro hoc in corde compunccionem habentes, sed volunt cum violencia et potencia quadam sumere regnum celorum, quando hoc non operibus sed propter spem vanam habere cogitant, quod nulli dabitur nisi operanti et pacienti aliquid pro Deo.
Deteriores sunt eciam crucifixoribus, quia illi, cum viderunt opera filii mei bona, scilicet quod resuscitauit mortuos, leprosos mundauit, cogitabant apud se:
'Hic facit inaudita et mirabilia inusitata, nam prosternit, quos vult, uno verbo, scit cogitaciones nostras, facit, quecumque vult. Si processum suum habebit, omnes subiciemur potestati eius et subditi eius erimus.' Ideo, ne subicerentur ei, crucifixerunt eum propter inuidiam. Si enim sciuissent, quod fuisset rex glorie, numquam crucifixissent eum.
Isti autem vident opera eius cotidie et magna mirabilia, utuntur beneficiis eius et audiunt, quomodo ei seruire debent et ad eum venire, sed cogitant apud se:
'Si omnia temporalia relinquenda sunt, si voluntas eius et non nostra facienda est, graue est hoc et intolerabile.'
Ideo contempnentes voluntatem eius, ne sit super voluntatem eorum, crucifigunt filium meum per induracionem, addentes contra conscienciam suam peccatum super peccatum.
Isti autem peiores sunt crucifixoribus, quia Iudei fecerunt propter inuidiam et quia nesciebant eum esse Deum. Isti autem sciunt eum esse Deum et ex malicia sua et presumpcione causa proprie cupiditatis crucifigunt eum amarius spiritualiter quam illi carnaliter, quia isti redempti, illi nondum redempti erant.
Ergo, sponsa, obedi filio meo et time eum, quia ipse, sicut est misericors, sic est eciam et iustus!"
Scripture echoes
Notes
- 1 ↩The Latin 'cum violencia et potencia quadam' suggests an aggressive, entitled approach to salvation that ignores the necessity of grace-led transformation and patient endurance.
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