Verba Domini ad sponsam de legis noue adieccione et qualiter nunc ipsa lex reprobatur et contempnitur a mundo et quomodo mali sacerdotes non sunt Dei sacerdotes sed Dei proditores et de malediccione talium et dampnacione.
The New Law of Grace
God explains the transition from the Old Law to the New Law, which is a garment of moderation and grace now despised by the world.
"I am that God who was once called the God of Abraham, the God of Isaac, and the God of Jacob." I am the God who gave the Law to Moses. That was like a garment. For just as a mother carrying a child prepares clothes for the baby, so God prepared the Law, which was nothing but a garment, a shadow, and a sign of things to come. But I clothed and wrapped myself in those garments of the Law. Then, just as a child's old clothes are changed and new ones put on as he grows, so I—having finished with and set aside the garment of the old Law—put on a new garment, that is, the new Law, and gave it to all who wanted to wear clothes with me. This garment, however, isn't restrictive or difficult; it's moderate in every way. For it doesn't command you to fast or work excessively, nor to kill yourself or do anything beyond your ability; rather, it is profitable for the soul and well-suited for moderating and disciplining the body. When bodies cling too tightly to sin, that very sin consumes the body. In the new law, therefore, two things are found: first, a balanced temperance and the right use of all things for both soul and body; second, an ease in keeping the law, because whoever cannot stand firm in one way can do so in another. It states there that anyone who cannot remain a virgin may lawfully marry. Whoever falls can rise again. But the world now rejects and despises this law. They say that the law itself is strict, burdensome, and ugly. They call it strict because the law commands us to be content with what is necessary and to avoid what is superfluous. Yet they want to have everything beyond reason, like animals, pushing past the limits of their own bodies. That’s why it feels strict to them. Second, they call it burdensome because the law says to enjoy pleasure only with reason and at the appointed times. But they want to indulge their own pleasure more than is fitting, and more than is allowed. Third, they call it ugly because the law commands us to love humility and to attribute every good thing to God. They, however, want to take pride in the good things God has given them and to exalt themselves. That is why it is ugly to them. See how my garment is despised in this way. I have fulfilled everything that came before and have begun new things, because the old were too difficult to endure until I should come to judgment. But they have vilely cast aside the garment that covers the soul—that is, the true faith.
The Betrayal of the Priesthood
Christ identifies unfaithful priests as modern-day traitors who betray Him at the altar while appearing to serve Him.
Furthermore, they add sin to sin, because they even want to betray me. Doesn't David say in the psalm, "He who ate my bread has plotted betrayal against me"? ? I want you to notice two things in those words. First, it doesn't say 'he is thinking,' but 'he has thought,' as if it were already in the past. Second, it points to only one man there who committed the betrayal. But I tell you that those who are traitors to me are the ones who are in the present—not those who have already been or those who are yet to come, but those who are living right now. I also tell you that it isn't just one person, but many. But you might ask me: 'Aren't there two kinds of bread—one invisible and spiritual, by which the angels and the saints live, and a second from the earth, by which humans are nourished?' But the angels and the saints want nothing other than what aligns with your will, and humans can do nothing other than what pleases you. How, then, can they betray you?' I answer you—with my heavenly host listening, who know and see all things in me—but I do it for your sake, so that you may know: the bread is truly twofold. They are like one of the angels who eat my bread in my kingdom, that they might be satisfied by my ineffable glory. For they don't betray me, because they want nothing else but what I want. But they betray me, even while they eat my bread at the altar. I am truly that bread. In that bread, three things are seen: form, taste, and roundness. I am truly the bread. For just as bread does, I have three things in me: flavor, form, and roundness. As for flavor: just as all food is flavorless and lacks strength without bread, so without me, everything that exists is flavorless, weak, and vanity. I also have the form of bread, because I am from the earth. For I am from a virgin mother, the mother from Adam, and Adam from the earth. I possess a roundness where no beginning or end is found, because I am without beginning and without end. No one can grasp or find a beginning or an end in my wisdom, power, or love. I am within all things, above all things, and outside all things. Even if someone were to fly like an arrow forever without stopping, they would never find an end or a depth to my power and virtue. Because of these three things—the taste, the appearance, and the round shape—I am that bread which is seen and perceived as bread on the altar, but is converted into my Body, which was crucified. Just as something dry and ready to burn is quickly consumed when brought to a fire, leaving nothing of the wood's form behind because it has become entirely fire, so too, once those words are spoken—'This is my body'—what was previously bread immediately becomes my body; it isn't burned up like wood in a fire, but is transformed by my divinity. Therefore, those who eat my bread betray me. But what killing could be more abominable than when someone kills themselves? Or what betrayal is worse than when two people, joined by an unbreakable bond, betray one another—like spouses? What does a partner do when they intend to betray their companion? They truly say to them under a pretense: 'Let's go to that place, so that I may fulfill my will with you!' But the other person, in true simplicity and ready to do whatever their partner wishes, goes along with them. But once he finds a convenient time and place, he brings out three instruments of betrayal against her. For he either has something so heavy that it kills her with a single blow, or something so sharp that it immediately pierces her vitals, or something by which she is instantly suffocated and her vital breath is cut off. But once it's dead, the traitor thinks to himself, "Now I've done wrong." If my crime becomes public, I'll be condemned to death." That's why he goes and hides the body of his dead partner in a secret place, so his sin won't be discovered. This is how the priests who are my traitors act toward me now. They and I are bound by a single bond when they take the bread and, by speaking the words, make it my true Body, which I received from the Virgin. Not even all the angels can do this, because I gave that dignity to priests alone and chose them for the highest orders. But they treat me like traitors. For they show me a happy and charming face, and lead me into a hidden place, so that they may betray me. These priests show a cheerful and pleasant face when they want to appear good and simple, but they lead me into a private place when they proceed to the altar. At that moment, I am ready—like a bride or a bridegroom—to do whatever they want, yet they betray me. First, they treat me like a burden whenever the divine office they recite to me feels tiresome and heavy. For they speak a hundred words for the sake of the world, but not one for my honor. They would sooner give a hundred marks of gold for the world than a single penny for me. They would work a hundred times harder for their own gain and the world's than they would once for my honor. They weigh me down with this burden, as if I were dead in their hearts. Second, they pierce me as if with a sharp blade that enters my very depths when a priest approaches the altar, thinking he has sinned and feeling sorry, yet holding a firm resolve to sin again once the service is over, thinking to himself: 'I'm sorry for my sin, but I won't give up the person I sinned with, so I won't do it anymore.' These people pierce me as if with a very sharp blade. Third, the spirit is stifled, as it were, when they think to themselves: 'It's good and pleasant to be with the world; it's good to indulge in luxury, and I can't hold back.' 'I'll follow my own will while I'm young.' 'But when I've grown old, then I'll want to abstain and amend my life.' And by this wicked way of thinking, the spirit is stifled. But you might ask, how? It's because their hearts grow so cold and indifferent toward me and toward every good thing that they can never be warmed again, nor can they rise back up to my love. Just as a flame doesn't rise from ice even if you apply fire to it—it only melts—so it is with these people: even if I give them my grace and they hear words of warning, they still don't rise to the way of life, but instead wither and fall away from every good. This is how they betray me: by pretending to be simple when they aren't, by feeling burdened or troubled by my honor—which should be their delight—and by the fact that they have a will to sin and promise themselves they'll keep on sinning to the very end. In a way, they also hide me and put me in a secret place when they think to themselves, 'I know I have sinned.' 'If I abstain from the sacrifice, I am shamed and judged by everyone.' They approach the altar shamelessly, place me before them, and handle me—the true God and man. I am with them as if in a secret place, because no one knows or considers how depraved and deformed they are, before whom I, God, lie as if in secret; for even if the worst man is a priest and says those words, namely, 'This is my body,' he consecrates my true body, and I lie before him as true God and man. But when he brings me to his lips, I am absent from him in terms of grace, even though my divinity and humanity remain—the form and taste of the bread, however, stay with him. This isn't because I'm not truly there with the wicked just as I am with the good, by virtue of the institution of the Sacrament, but because the good and the wicked don't experience the same effect. Look, these priests aren't my priests; they are true traitors! For they sell me just as Judas did, and they betray me. I look at pagans and Jews, but I see no one worse than these, because these priests are in the same sin for which Lucifer fell.
The Judgment of the Unfaithful
God pronounces a severe and just curse upon those priests who persist in their sins and reject His grace until death.
Now I’m telling you their judgment and what they’re like. Their judgment is a curse. Just as David cursed those who didn't obey God—and he, being a righteous prophet and king, didn't curse out of anger, ill will, or impatience, but out of the justice of God—so I, who am greater than David, curse those who are priests, not out of anger or ill will, but out of justice. Cursed, then, is everything they have taken from the earth for their own benefit, because they don't praise God and their Creator, who gave these things to them. Cursed be the food and drink that enters their mouths—the food that has fed the body for the worms and the soul for hell. Cursed is the body that will rise in hell to burn forever. Cursed be the years in which they lived uselessly. Cursed is the hour that begins for them in hell, which will never end. Cursed are the eyes that saw the light of heaven. Cursed are the ears that heard my words and didn't care. Cursed be their taste, with which they tasted my gifts. Cursed be their sense of touch, by which they have handled me. Cursed be their sense of smell, by which they have sniffed out delightful things, yet neglected me, who am more delightful than all else. But the question is asked: how are they cursed? Their sight is surely cursed, because they won't see the vision of God in themselves, but rather the darkness and torments of hell. Their ears are cursed, because they won't hear my words, but rather the clamor and horror of hell. Cursed is their taste, because they won't taste of my eternal goods and joy, but only of eternal bitterness. Cursed is their touch, because they won't handle me, but only the everlasting fire. Cursed is their sense of smell, because they refuse to smell the sweetest fragrance in my kingdom—which surpasses all spices—and will have instead the stench of hell, more bitter than gall and worse than sulfur. May they be cursed by the earth, by heaven, and by all unthinking creatures, because those creatures obey God and offer him praise, while these people have treated him with contempt. Therefore, I swear by my truth—for I am the Truth—that if they die in the state they are in now, my love and my power will never enclose them within me, but they will be condemned without end.
Read the original Latin
"Ego sum Deus ille, qui olim dicebatur Deus Abraham et Deus Ysaac et Deus Iacob. Ego sum Deus, qui dedi legem Moysi. Hec erat quasi vestis. Sicut enim mater, que habet infantem in ventre, preparat vestes puero, sic Deus preparauit legem, que non erat nisi vestis et umbra et signa futurorum faciendorum.
Ego autem vestiui me et inuolui me in istis vestibus legis. Deinde sicut crescente puero mutatur habitus antiquus et assumitur nouus, sic ego, completa et deposita veste antique legis, assumpsi nouam vestem, idest legem nouam, et dedi omnibus, qui voluerunt habere vestes mecum.
Vestis autem ista non est stricta vel difficilis sed ubique moderata. Non enim precipit nimis ieiunare vel laborare vel se occidere vel aliquid ultra possibilitatem facere, sed proficua est ad animam et ad corpus moderandum et castigandum apta.
Corpus enim cum nimium peccato adherent, ipsum peccatum corpus consumit.
In lege ergo noua duo inueniuntur: primo discreta temperancia et rectus usus omnium rerum anime et corporis; secundo facilitas seruandi legem, quia, qui non potest stare in uno, potest in alio.
Ibi inuenitur, quod, qui non potest esse virgo, licite potest esse in coniugio. Qui cadit, potest resurgere. Sed lex ista nunc reprobatur et contempnitur a mundo.
Dicunt enim legem ipsam strictam esse, grauem et deformem. Strictam dicunt eam, quia lex precipit contentari de necessariis et fugere superflua. Ipsi autem volunt habere omnia extra racionem quasi iumenta super vires corporis. Ideo stricta est eis.
Dicunt eam secundo esse grauem, quia lex dicit voluptatem cum racione habere et temporibus constitutis. Sed ipsi volunt perficere suam voluptatem plus quam expedit et plus quam constitutum est.
Tercio dicunt eam esse deformem, quia lex iubet diligere humilitatem et Deo omne bonum ascribere. Ipsi autem volunt de bonis, a Deo datis, superbire et se extollere. Ideo est eis deformis. Ecce sic contempta est vestis mea.
Ego omnia priora compleui et incepi noua, quia antiqua nimis erant difficilia, ut durarent, usquequo venirem ad iudicium. Sed viliter proiecerunt vestem, qua tegitur anima, idest fidem rectam.
Insuper et peccatum peccato addunt, quia me volunt eciam prodere. Numquid Dauid dicit in psalmo: 'Qui edebat panem meum, cogitauit aduersum me prodicionem.' ?
In illis verbis volo te duo notare. Primo, quod non dicit 'cogitat' sed 'cogitauit', quasi iam preteritum est. Secundo, quod notat ibi non nisi unum hominem, qui prodidit.
Ego autem dico, quod ipsi sunt proditores mei, qui sunt in presenti, non qui fuerunt vel qui futuri sunt, sed qui iam viuunt. Ego eciam dico, quod non solum unus homo sed quia multi sunt.
Sed tu forte potes querere a me: 'Nonne duo sunt panes, unus inuisibilis et spiritualis, quo viuunt angeli et sancti, secundus de terra, quo vescuntur homines? Sed angeli et sancti nichil aliud volunt nisi iuxta tuam voluntatem et homines nichil aliud possunt nisi sicut tibi placuerit. Quomodo ergo possunt te prodere?'
Respondeo tibi, audiente celesti exercitu meo, qui omnia sciunt et vident in me, sed propter te, ut scias: Vere duplex est panis.
Unus angelorum, qui comedunt panem meum in regno meo, ut sacientur ineffabili gloria mea. Ipsi enim non produnt me, quia nichil aliud volunt nisi sicut ego.
Sed illi me produnt, quo comedunt panem meum in altari. Ego vere sum ille panis. In pane illo videntur tria: figura, sapor et rotunditas.
Ego vere sum panis. Ego namque sicut panis habeo in me tria, saporem, figuram et rotunditatem. Saporem, quia, sicut sine pane omnis cibus est quasi insipidus et quasi nullius confortacionis, sic sine me omne, quodcumque est, est insipidum et omne infirmum et vanum.
Ego habeo eciam figuram panis, quia de terra sum. Ego enim sum de matre virgine, mater de Adam, Adam de terra.
Habeo eciam rotunditatem, ubi non inuenitur finis nec principium, quia ego sum sine principio et sine fine. Nullus potest considerare vel inuenire finem vel principium in sapiencia mea, potencia vel caritate. Ego sum intra omnia et supra omnia et extra omnia.
Eciam si aliquis volaret quasi sagitta sine cessacione in perpetuum, numquam inueniret finem vel profundum in potencia et virtute mea.
Propter ista ergo tria, scilicet saporem, figuram et rotunditatem, ego sum panis ille, qui in altari panis videtur et sentitur sed in corpus meum, quod crucifixum est, conuertitur.
Sicut enim aliquid aridum et cito arsurum, si igni admouetur, cito consumitur et nichil remanet de figura lignorum sed totum est ignis, sic, dictis verbis illis, scilicet 'Hoc est corpus meum', quod prius fuit panis, fit statim corpus meum nec incenditur sicut ligna igne sed deitate mea. Ideo, qui comedunt meum panem, produnt me.
Que autem poterit esse abhominabilior interfeccio quam illa, ubi aliquis interficit se ipsum? Aut que deterior prodicio quam ubi duo, indissolubili vinculo iuncti, alius alium prodit, utputa coniuges?
Quid autem facit consors, cum prodere voluerit consortem? Vere dicit ei sub simulacione: 'Eamus ad locum illum, ut impleam tecum voluntatem meam!' Illa autem in vera simplicitate, parata ad omnem voluntatem consortis, vadit cum eo.
Sed cum oportunum tempus et locum inuenerit, producit contra eam tria instrumenta prodicionis. Aut enim habet aliquid ita ponderosum, quod uno ictu interficit eam, aut ita acutum, quod statim intrat in viscera, aut aliquid, quo suffocatur statim et intercluditur spiritus vitalis.
Cum autem mortua fuerit, cogitat proditor apud se: 'Nunc male feci. Si apertum et publicum erit facinus meum, condempnabor ad mortem.' Ideo vadit et ponit corpus illud consortis mortue in occulto loco, ne detegatur peccatum suum.
Sic faciunt nunc sacerdotes michi, qui proditores mei sunt. Ipsi enim et ego uno vinculo ligamur, quando sumunt panem et proferendo verba faciunt inde corpus meum verum, quod de virgine sumpsi. Hoc non possunt omnes angeli facere, quia sacerdotibus solis illam dignitatem dedi et ad summos ordines ipsos elegi.
Sed ipsi faciunt michi sicut proditores. Nam ostendunt michi faciem letam et blandam et ducunt me in occultum locum, ut prodant.
Sacerdotes ipsi tunc ostendunt faciem letam, cum videntur esse boni et simplices, ducunt me in conclaui, cum procedunt ad altare. Tunc ego paratus sum quasi sponsa vel sponsus facere omnem voluntatem eorum, sed ipsi produnt me.
Primo adhibent michi ponderosum, quando diuinum officium, quod dicunt michi, est eis onerosum et graue. Magis enim loquuntur centum verba pro mundo quam pro honore meo unum. Magis darent centum marcas auri pro mundo quam unum denarium pro me. Magis cencies laborarent pro propria utilitate et mundi quam semel pro meo honore. Hoc onere deprimunt me, quasi mortuus sim a cordibus eorum.
Secundo pungunt me quasi acuto ferro, quod intrat in viscera, quando sacerdos accedit ad altare et cogitat se peccasse et penitet, habens firmam voluntatem peccandi iterum peracto officio, cogitando secum: 'Bene peniteo de peccato, sed non relinquam illam a me, cum qua peccaui, ita quod non amplius faciam.' Isti quasi ferro acutissimo me pungunt.
Tercio quasi suffocatur spiritus, cum cogitant secum sic: 'Bonum et delectabile est esse cum mundo, bonum est luxuriari et non possum continere. Faciam voluntatem meam in iuuentute. Cum autem senuerim, tunc abstinere volo et me emendare.' Et ex ista pessima cogitacione suffocatur spiritus.
Sed queritur, quomodo. Utique, cor eorum sic frigidatur et tepescit a me et ab omni bono, ut numquam calefieri possit nec resurgere ad caritatem meam.
Sicut enim ex glacie, eciam si adhibeatur ignis, non surgit flamma sed liquescit, sic isti, eciam si dedero eis graciam meam et audierint verba ammonicionis, non tamen exurgunt ad viam vite sed arent et deficiunt ab omni bono.
Sic ergo produnt me, ex eo scilicet, quod ostendunt se simplices et non sunt et quia grauantur vel turbantur ex honore meo, quo deberent delectari, et ex eo eciam, quod habent voluntatem peccandi et quod promittunt se usque in finem peccaturos.
Tunc eciam quasi abscondunt me et ponunt me in loco occulto, quando cogitant apud se sic: 'Scio me peccasse. Si abstineo a sacrificio, confundor et diiudicor ab omnibus.' Et accedunt ad altare impudenter et ponunt me ante se et tractant me, Deum verum et hominem. Cum quibus sum quasi in occulto loco, quia nullus scit nec considerat, quam praui et deformes sunt, ante quos quasi in occulto iaceo Deus, quia, eciam si pessimus homo fuerit sacerdos et dixerit verba illa, scilicet 'Hoc est corpus meum', ipse consecrat verum corpus meum et iaceo ante eum verus Deus et homo.
Sed cum ipse applicauerit me ad os suum, tunc ego desum per graciam cum deitate et humanitate mea ab ipso - forma autem panis et sapor remanet sibi -, non quod non veraciter ibi sim ita cum malis sicut cum bonis propter sacramenti institucionem, sed quia similem effectum non habent boni et mali.
Ecce tales sacerdotes non sunt mei sacerdotes sed veri proditores! Ipsi enim et me vendunt quasi Iudas et produnt. Ego conspicio paganos et Iudeos sed nullos video eis deteriores, quia ipsi sacerdotes sunt in peccato eodem, quo cecidit Lucifer.
Nunc eciam dico tibi iudicium eorum et cui sunt similes. Horum iudicium est malediccio. Sicut maledixit Dauid eis, qui non obediunt Deo, - qui, cum esset iustus propheta et rex, non maledixit ex ira vel mala voluntate seu ex impaciencia sed ex iusticia Dei - sic ego, qui melior sum Dauid, maledico eis, qui sunt sacerdotes, non ex ira vel voluntate mala sed ex iusticia.
Maledictum ergo sit omne, quod de terra ad utilitatem suam receperint, quia non laudant Deum et creatorem suum, qui dedit eis hec. Maledictus sit cibus et potus eorum, qui intrat in os eorum, qui pauit corpus in cibum vermium et animam ad infernum.
Maledictum sit corpus eorum, quod resurget in inferno sine fine arsurum. Maledicti sint anni eorum, quibus vixerunt inutiliter. Maledicta sit hora, que incipit eis in inferno et numquam finietur.
Maledicti sint oculi eorum, quibus viderunt lumen celi. Maledicte sint aures eorum, quibus audierunt verba mea et non curabant. Maledictus sit gustus eorum, quo gustauerunt dona mea.
Maledictus sit tactus eorum, quo tractauerunt me. Maledictus sit odoratus eorum, quo odorauerunt delectabilia et me neglexerunt, delectabiliorem super omnia.
Sed queritur, quomodo maledicuntur. Utique maledictus erit visus eorum, quia non videbunt visionem Dei in se sed tenebras et penas inferni. Maledicte sunt aures eorum, quia non audient verba mea sed clamorem inferni et horrorem.
Maledictus est gustus eorum, quia non gustabunt de bonis meis eternis et gaudium sed amaritudinem eternam. Maledictus est tactus eorum, quia non tractabunt me sed ignem perpetuum. Maledictus est odoratus eorum, quia non odorabunt odorem suauissimum illum in regno meo, excedentem omnia aromata, sed fetorem in inferno habebunt amariorem felle et peiorem sulphure.
Maledicte sint a terra et celo et ab omnibus creaturis insensatis, quia ipsa obediunt Deo et laudant et isti spreuerunt.
Propterea iuro in veritate mea, qui sum veritas, quod, si sic moriantur et in tali disposicione, qua nunc sunt constituti, numquam caritas mea nec virtus concludet eos in se sed sine fine dampnabuntur."
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