Verba creatoris, presentibus celesti exercitu et sponsa, qualiter idem creator conqueritur de quinque viris, scilicet de papa cum suo clero et de malis laicis et de Iudeis et de paganis et de auxilio misso amicis suis, per quos omnes homines intelliguntur, et de crudelissima sentencia contra inimicos illata.
The Creator's Complaint
The Creator introduces Himself and declares His intent to judge five groups of people representing all humanity.
I am the Creator of all things; I was begotten by the Father before Lucifer, and I am inseparably in the Father, and the Father is in me, and one Spirit is in both of us. Therefore, the Father, the Son, and the Holy Spirit are one God, not three gods. I am the one who promised Abraham an eternal inheritance, and who led my people out of Egypt through Moses. I am the same one who spoke through the prophets. The Father sent me into the Virgin's womb, not separating himself from me but remaining inseparably with me, so that humanity, having wandered away from God, might return to God through my love. Now, however, with my heavenly host present—you who see and know all things in me—I am complaining before you about these five men standing here, for the sake of the knowledge and instruction of this bride who stands by, who cannot grasp spiritual realities except through physical ones, because they offend me in many ways. Just as I once used the name Israel in the Law to refer to the entire people of Israel, so now, through these five men, I mean everyone in the world. The first group is the leader of the Church and his clergy; the second is the wicked laity; the third, the Jews; the fourth, the pagans; and the fifth, my friends. But as for you, Jew, I make an exception for all those Jews who are secretly Christians and serve me with sincere love, right faith, and perfect work in secret. As for you, pagan, I make an exception for all those who would gladly walk the path of my commandments if they knew how and were instructed, and who, in their actions, do as much as they know and are able. They won't be judged alongside you.
Judgment of the Church and Laity
The Lord rebukes the leader of the Church and the wicked laity for their betrayal of faith and duty.
So now, I have a complaint against you, head of my Church, who sit in my seat—the one I entrusted to Peter and his successors to occupy with a threefold dignity and authority: first, that they might have the power to bind souls and absolve them from sin; second, that they might open heaven to the penitent; and third, that they might close heaven to the cursed and those who show contempt. But you, who ought to be setting souls free and presenting them to me, are truly a killer of souls. For I appointed Peter as the shepherd and guardian of my sheep. You, however, are the one who scatters and tears them apart; you're worse than Lucifer. For he felt envy toward me and wanted to kill no one but me, so that he might rule in my place. But you are so much the worse, because you don't just kill me by pushing me away through your evil deeds; you also kill souls through your bad example. I redeemed souls with my own blood and entrusted them to you as to a faithful friend. Yet you hand them over again to the enemy from whom I redeemed them. You are more unjust than Pilate, who sentenced no one to death except me. But you don't just judge me as if I were a master of nothing and worthy of no good; you even condemn innocent souls and let the guilty go free. You are more hostile than Judas, who sold me alone. But you don't just sell me; you also sell the souls of my chosen ones for your own shameful profit and empty reputation. You are more detestable than the Jews. They only crucified my body. But you crucify and punish the souls of my chosen ones, for whom your malice and transgression are sharper than any sword.1 And so, because you are like Lucifer, more unjust than Pilate, more hostile than Judas, and more detestable than the Jews, I have every reason to complain against you. Regarding the second group, the laity, the Lord says: "I created all things for your benefit." You consented to me, and I to you. You gave me your faith, and you promised with an oath that you would serve me. But now you've turned away from me like someone who doesn't know their own God. You treat my words as lies and my works as vanity. You call my will and my commandments far too burdensome. You have become a violator of the faith you promised. You have broken your oath and abandoned my name. You have separated yourself from the number of my saints and have come to the number of the demons, and you have become their companion. You think no one is worthy of praise and honor except yourself. Everything that is mine, and everything you are bound to do for me, you find difficult; but what pleases you personally, you find easy. I have every right to complain about you, because you've broken the faith you pledged to me in baptism and ever since. Furthermore, you call me a liar, despite the love I've shown you in both word and deed. And because of my Passion, you call me a fool.
Judgment of Jews and Pagans
The Lord addresses the Jews and the Gentiles, lamenting their refusal to recognize Him and their spiritual blindness.
Regarding the third group, the Jews, He says: "I began My love with you; I chose you as My own people, led you out of slavery, gave you My law, and brought you into the land I promised your ancestors, and I sent you prophets for your comfort." Then, from among you, I chose a virgin for myself, from whom I took on human nature. But now I complain about you, because you still refuse to believe, saying, 'Christ hasn't come yet, but is still to come.' As for the fourth, the Gentile, the Lord says: "I created you and redeemed you just as I did the Christian, and I have done all good things for your sake." But you’re like a man who has lost his mind, because you don’t know what you’re doing; you’re like a blind man, because you don’t know where you’re going. You worship the creature instead of the Creator, the false instead of the true, and you bow your knee before someone who is your inferior. That’s why I have a grievance against you.
Comfort for the Faithful Friend
The Lord turns to His faithful friend, acknowledging their suffering and confirming His role as a mirror of justice.
To the fifth, however, He says, "Come closer, my friend." And immediately He says to the heavenly host, "Beloved friends, I have one friend through whom I understand many." He is like a man trapped among the wicked and held in harsh captivity. If he speaks the truth, they stone his mouth. If he does good, they thrust a spear into his chest. Look, my friends and all you saints: how long must I put up with these people, and how long must I endure such contempt? Saint John the Baptist replied, "You are like a mirror of perfect clarity." For in you, as if in a mirror, we see everything without a word, and we know. You are an incomparable sweetness, in which every good thing tastes right to us. You are like a razor-sharp sword that judges with equity." Then the Lord answered him, "You speak the truth, my true friend." For in me my chosen ones see every good and all justice; and so do the evil spirits, though not in the light, but in their own conscience. Just as a prisoner who once learned to read—even while sitting in darkness—still remembers what they learned, even if they can't see it, so too the demons, though they can't see my justice in the light of my brightness, still know and see it within their own conscience. I am also like a sword that divides two. In this way, I give everyone exactly what they deserve.
The Verdict of Justice
Saint Peter, at the Lord's request, pronounces the specific justice due to each of the five groups.
Then, adding more, the Lord said to blessed Peter, "You are the founder of the faith and of my Church." Speak, while my host listens, the justice due regarding these five men!" Peter replied: "Praise and honor be to You, Lord, for the love You show to Your earth!" May You be blessed by all Your heavenly host, because You enable us to see and know in Yourself everything that has happened and everything that is yet to come! For in you we see and know all things. This, however, is true justice: that the first one who sits in your seat but does the works of Lucifer should be cast out of that seat—in which he presumed to sit—with contempt, and share in Lucifer’s punishment.2 As for the second, it is justice that anyone who has turned away from your faith should descend into hell head-first and feet-up, because they despised you—who ought to have been their head—and loved only themselves. The third point of justice is that he should not see your face, but be punished according to his malice and greed, because the faithless don't deserve to see your vision. The fourth point of justice is that, just like a madman, he should be locked away and consigned to places of darkness. Regarding the fifth, the justice is that help should be sent to him."
The Execution of Sentence
The Lord swears to execute His judgment upon the five groups and offers final promises of protection to His faithful friend.
Hearing this, the Lord replied: "I swear by God the Father, whose voice John the Baptist heard at the Jordan; I swear by the body that John baptized, saw, and touched at the Jordan; I swear by the Spirit who appeared at the Jordan in the form of a dove, that I will execute justice upon these five."✦ Then, adding more, the Lord said to the first man of the five mentioned above: "The sword of my severity will enter your body; it will pierce from the top of your head and be driven in so deeply and forcefully that it will never be pulled out." Your seat will sink like a heavy stone that finds no rest until it hits the very bottom of the deep. Your fingers—that is, your assessors—will burn in sulfurous, inextinguishable fire. Your arms—that is, your vicars—who ought to have been extended for the progress of souls but are instead extended for the benefit and honor of the world, will be judged with the penalty of which David speaks: 'May his children be orphans, his wife a widow, and may strangers take his substance.' What is this "wife of his" if not the soul, which is abandoned by heavenly glory and will be a widow, cut off from God? His children—that is, the virtues they seemed to possess, and my simple ones who were under them—will be separated from them, and their dignity and goods will be passed on to others. And in place of that dignity, they will inherit eternal confusion. Then the finery of their heads will be plunged into the mud of hell, from which they will never rise; just as they climbed above others here through honor and pride, so they will be plunged into hell deeper than the rest, so deep that it will be impossible for them to rise. Their members—that is, all their followers and the clergy who support them—will be cut off and pulled apart like a wall being torn down, where not one stone is left upon another. No mortar will hold the stones together, nor will mercy come to them, because my love will never warm them or build them into an eternal home in heaven; instead, they will be broken away from every good and tormented forever along with their leaders. As for the second point, I say this: because you refuse to keep the faith you promised me and refuse to hold any love for me, I will send a beast against you from the raging torrent, and it will swallow you up. And just as a torrent always flows downward, so that beast will drag you down to the depths of hell. And just as it's impossible for you to swim against a raging torrent, so it's impossible for you to ever rise up from hell. To the third I say: Because you, Jew, refuse to believe that I have come, when I arrive for the second judgment, you will see me not in my glory, but within your own conscience, and you will prove that everything I said was true. Then, punishment remains for you according to what you deserve. To the fourth I say: Because you no longer care to believe and do not want to know, your own darkness will shine for you, and your heart will be illuminated so that you know my judgments are true, yet you will not come to the light. To the fifth I say: I will do three things for you. First, I’ll fill you from within with my warmth; second, I’ll make your mouth harder and more stable than any stone, so that the stones thrown at you will bounce right back. Third, I will arm you so thoroughly with my weapons that no spear will harm you, but everything will melt before you like wax before the face of fire. So, take heart and stand firm. Just as a soldier who hopes for his lord's help in battle fights as long as he has any strength left, you must stand firm and fight, because the Lord your God will give you help that no one can resist.3 And because your numbers are few, I will honor you and make you multiply. Look, my friends, you see these things in me and you know them, and this is how they stand before me. The words I have spoken will now be fulfilled. But as long as I am king, they will never enter my kingdom unless they reform themselves. For heaven will be given to no one except those who humble themselves and repent. Then the whole host answered: "Praise be to You, Lord God, who are without beginning and without end!"
Read the original Latin
"Ego sum creator omnium, ego ante Luciferum a Patre genitus et inseparabiliter in Patre et Pater in me et unus Spiritus in ambobus. Ideo unus Deus Pater et Filius et Spiritus sanctus, et non tres dii.
Ego sum, qui Abrahe promisi hereditatem eternam et per Moysen eduxi populum meum de Egypto. Ego idem sum, qui in prophetis loquebar.
Pater misit me in visceribus virginis, non separans se a me sed manens inseparabiliter mecum, ut homo, a Deo recedens, ad Deum per caritatem meam rediret.
Nunc autem, presente exercitu meo, qui omnia videtis et scitis in me, tamen propter cognicionem et instruccionem istius astantis sponse, que spiritualia non potest percipere nisi per corporalia, conqueror coram vobis super quinque viros istos, hic astantes, quod multipliciter offendunt me.
Sicut enim per nomen Israel olim in lege intelligebam totum populum Israeliticum, sic nunc per quinque viros istos intelligo omnes homines in mundo.
Primus est Ecclesie rector et eius clerici, secundus est mali laici, tercius Iudei, quartus pagani, quintus amici mei.
Sed de te, Iudee, excipio omnes Iudeos, qui occulte sunt Christiani et seruiunt michi sincera caritate et recta fide et opere perfecto in occulto.
De te autem, pagane, excipio omnes, qui libenter incederent per viam mandatorum meorum, si scirent quomodo et si instruerentur, qui et opere faciunt, quantum sciunt et possunt. Hii nullatenus vobiscum iudicabuntur.
Nunc ergo conqueror super te, caput Ecclesie mee, qui sedes in sede mea, quam Petro et successoribus eius tradidi ad sedendum in ea triplici dignitate et auctoritate: primo, ut potestatem haberent ligandi animas et soluendi a peccato, secundo, ut aperirent celum penitentibus, tercio, ut clauderent celum maledictis et contempnentibus.
Sed tu, qui deberes soluere animas et ad me presentare, tu vere es animarum interfector. Ego enim institui Petrum pastorem et seruatorem ouium mearum.
Tu autem es dispersor et lacerator earum, tu autem peior es Lucifero. Ipse enim habebat ad me inuidiam et nullum concupiuit occidere nisi me, ut pro me dominaretur.
Tu autem tanto deterior es, quod non solum occidis me remouendo me a te per mala opera tua, sed et animas occidis per malum exemplum tuum.
Ego redemi animas sanguine meo et commisi eas tibi tamquam amico fideli. Tu autem tradis eas iterato inimico, a quo redemi eas.
Tu es iniustior Pilato, qui nullum iudicabat ad mortem nisi me. Tu autem non solum iudicas me quasi nullius dominatorem et nullius boni dignum, immo et animas innocentes condempnas et nocentes dimittis.
Tu es immicior Iuda, qui me solum vendidit. Tu autem non solum vendis me sed et animas electorum meorum pro turpi lucro tuo et vano nomine.
Tu es abhominabilior Iudeis. Ipsi crucifixerunt corpus meum solum. Tu autem crucifigis et punis animas electorum meorum, quibus malicia tua et transgressio amarior est omni gladio.
Et ideo, quia tu similis es Lucifero, iniustior Pilato, immicior Iuda, abhominabilior Iudeis, ideo merito conqueror super te."
Ad secundum autem, idest ad laicos, ait Dominus: "Pro utilitate tua omnia creaui. Tu consensisti in me et ego in te. Dedisti michi fidem tuam et promisisti cum iuramento tuo te michi seruiturum.
Nunc autem discessisti a me quasi homo, ignorans Deum suum. Verba mea habes pro mendacio, opera mea pro vanitate. Voluntatem meam et mandata mea dicis nimis grauia.
Tu factus es violator fidei promisse. Tu fregisti iuramentum tuum et reliquisti nomen meum. Tu dissociasti te a numero sanctorum meorum et venisti ad numerum demonum et eorum factus es socius.
Tibi videtur neminem laude et honore dignum nisi te ipsum. Omnia, que mea sunt et que michi facere teneris, sunt tibi difficilia, que autem tibi ipsi placent, facilia.
Ideo merito conqueror super te, quia fregisti fidem tuam, quam michi in baptismo et deinceps dedisti. Insuper et pro caritate mea, quam verbo et opere tibi monstraui, arguis me mendacem. Pro passione mea dicis me fatuum."
Ad tercium autem, idest ad Iudeos, ait: "Ego vobiscum incepi caritatem meam, elegi vos in populum meum, eduxi vos de seruitute, dedi legem meam et introduxi vos in terram, quam promisi patribus vestris, misi vobis prophetas in consolacionem.
Deinde ex vobis elegi virginem michi, ex qua suscepi humanitatem. Nunc autem conqueror super vos, quod adhuc non vultis credere, dicentes: 'Nondum venit Christus sed adhuc venturus est.'"
Ad quartum vero, idest ad gentilem, ait Dominus: "Ego creaui te et redemi sicut Christianum et omnia bona feci propter te. Tu autem es quasi homo amens, quia nescis, quid facis, quasi homo cecus, quia nescis, quo vadis.
Colis enim creaturam pro creatore, falsum pro vero et curuas genu tuum ante inferiorem tuum. Ideo conqueror super te."
Ad quintum autem ait: "Procede, amice, vicinius!" Et statim ait ad celestem exercitum: "Amici dilecti, ego habeo unum amicum, per quem intelligo plures.
Ipse est quasi homo inclusus inter malos et captiuatus duriter. Si loquitur vera, ipsi lapidant os eius. Si facit bona, lanceam mittunt in pectus eius.
Ecce, amici mei et omnes sancti, quamdiu paciar istos et quamdiu sufferam talem contemptum?"
Respondit sanctus Iohannes Baptista: "Tu es quasi speculum mundissimum. In te enim quasi in speculo videmus omnia sine verbo et scimus. Tu es dulcedo incomparabilis, in qua omne bonum sapit nobis. Tu es quasi gladius acutissimus, qui iudicas in equitate."
Tunc respondit ei Dominus: "Veri, amice mi, tu dicis verum. In me enim electi mei vident omne bonum et omnem iusticiam, et eciam spiritus maligni, licet non in luce sed in consciencia sua.
Sicut enim homo, positus in carcere, qui prius didicerat litteras, qui, licet in tenebris sit, nichilominus tamen scit ea, que didicit, quamuis non videat, sic demones, quamuis non videant iusticiam meam in luce claritatis mee, tamen sciunt et vident in consciencia sua.
Ego eciam sum quasi gladius, qui diuidit duo. Sic ego unicuique do, sicut meretur."
Deinde subiungens Dominus ait ad beatum Petrum: "Tu es fundator fidei et Ecclesie mee. Dic, audiente exercitu meo, iusticiam de hiis quinque viris!"
Respondit Petrus: "Laus et honor sit tibi, Domine, pro caritate tua, quam facis cum terra tua! Benedictus sis tu ab omni exercitu tuo, quia facis nos videre et scire in te omnia, que facta sunt et futura sunt!
In te enim omnia videmus et scimus. Hec autem est vera iusticia, ut primus, qui sedet in sede tua et opera habet Luciferi, amittat cum contemptu sedem, in qua presumpsit sedere, et particeps sit pene Luciferi.
De secundo est iusticia, ut, qui recessit a fide tua, descendat ad infernum capite inferius et pedibus sursum, quia contempsit te, qui deberes esse caput suum, et se ipsum dilexit.
De tercio est iusticia, ut non videat faciem tuam et puniatur iuxta maliciam suam et cupiditatem, quia perfidi non merentur videre visionem tuam.
De quarto est iusticia, ut sicut homo amens recludatur et in locis tenebrosis deputetur.
De quinto est iusticia, ut ei mittatur auxilium."
Quibus auditis respondit Dominus: "Iuro per Deum Patrem, cuius vocem in Iordane Iohannes Baptista audiuit, iuro per corpus, quod Iohannes in Iordane baptizauit, vidit et attrectauit, iuro per Spiritum, qui in columbe specie in Iordane apparuit, quod faciam iusticiam super istos quinque."
Tunc deinde addens Dominus dixit ad primum hominem de supradictis quinque: "Gladius mee seueritatis in corpus tuum intrabit, qui a superiori parte capitis ingredietur et sic profunde et valenter infigetur, ut numquam extrahatur.
Sedes tua demergetur quasi lapis ponderosus, qui non subsistit, antequam venerit in nouissimum profundi.
Digiti tui, idest assessores, ardebunt igne sulphureo et inextinguibili. Brachia tua, idest vicarii, que ad animarum profectum extendi deberent sed extenduntur ad utilitatem mundi et honorem, iudicabuntur pena, qua dicit Dauid: 'Fiant filii eius orphani et uxor eius vidua, et alieni recipient substanciam eius.'
Que est 'uxor eius' nisi anima, que relinquitur a gloria celesti et erit vidua a Deo?
'Filii eius', idest virtutes, quas habere videbantur, et simplices mei, qui sub ipsis erant, separabuntur ab eis et dignitas eorum et bona ad alios deuoluentur. Et ipsi pro dignitate eternam confusionem hereditabunt.
Deinde ornatus capitis eorum demergetur in lutum inferni, a quo numquam consurgent, ut, sicut hic per honorem et per superbiam super alios ascenderunt, sic in inferno pre aliis demergentur ita profunde, quod impossibile sit eis consurgere.
Membra eorum, idest omnes sequaces eorum et fautores clerici, abscidentur ab eis et disiungentur sicut murus destruendus, ubi non relinquitur lapis super lapidem, nec cementum adherebit lapidibus nec veniet super eos misericordia, quia caritas mea numquam calefaciet eos nec edificabit eos in eternam mansionem in celis, sed sine fine cum capitibus suis dissoluti ab omni bono cruciabuntur.
Ad secundum autem dico: Quia non vis tenere fidem michi promissam nec caritatem ad me habere, mittam ad te animal, quod de torrente impetuoso procedit, et absorbebit te.
Et sicut torrens semper ad inferiora deriuatur, sic animal illud deducet te ad inferiora inferni. Et sicut impossibile est tibi contra torrentem impetuosum ascendere, sic difficile est tibi ab inferno umquam consurgere.
Ad tercium dico: Quia tu, Iudee, iam non vis credere me venisse, ideo, cum venero ad secundum iudicium, videbis me non in gloria mea sed in consciencia tua, et probabis, quod omnia erant vera, que dixeram.
Tunc restat tibi pena iuxta merita tua.
Ad quartum dico: Quia iam non curas credere nec vis scire, lucebunt tibi tenebre tue et cor tuum illustrabitur, ut scias iudicia mea esse vera, nec tamen venies ad lucem.
Ad quintum dico: Tria tibi faciam. Primo implebo te intus calore meo, et secundo faciam os tuum durius omni lapide et stabilius, ita ut lapides in te iacientes redeant. Tercio armabo te sic armis meis, quod nulla lancea nocebit tibi sed omnia mollescent ante te quasi cera a facie ignis.
Ergo confortare et sta viriliter! Sicut enim miles, qui in bello sperat auxilium domini sui, tam diu pugnat, quamdiu aliquis liquor est in eo, sic tu sta firmiter et pugna, quia Dominus, Deus tuus, dabit tibi auxilium, cui nullus potest resistere.
Et quia paucum habes numerum, honorabo te et multiplicabo te.
Ecce, amici mei, hec videtis in me et scitis, et sic stant ante me. Verba mea, que nunc dicta sunt, complebuntur. Illi autem numquam intrabunt in regnum meum, quamdiu ego sum rex, nisi se emendauerint. Nullis enim dabitur celum nisi humiliantibus se et penitentibus."
Tunc respondit omnis exercitus: "Laus sit tibi, Domine Deus, qui es sine principio et sine fine!"
Scripture echoes
- ↩Matt.3.16-Matt.3.17 — And when Jesus had been baptized, he immediately went up from the water. And behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming upon him. Matt.3.17 — And behold, a voice from the heavens said, 'This is my beloved Son, in whom I am well pleased.'
Notes
- 1 ↩The Latin 'amarior' (more bitter) is rendered as 'sharper' to capture the metaphorical sense of the sword's sting in this context.
- 2 ↩The term 'primus' here likely refers to the highest authority (the Pope, as mentioned in the chapter title), though the Latin is generic enough to mean 'the first' in a broader sense.
- 3 ↩The Latin 'liquor' literally means 'fluid' or 'moisture', but in this context of military endurance, it functions as a metaphor for vital strength or life-force.
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