Verba matris Dei admiracionis ad sponsam et qualiter in hoc mundo sunt quinque domus, quarum habitatores sunt quinque status hominum, scilicet infideles Christiani, Iudei indurati, pagani per se, Iudei simul et pagani, et amici Dei, et nota in isto capitulo multa utilia.
The Pilgrim King
Christ, the King of Glory, humbles Himself as a traveler seeking entry into the first house, only to be rejected by the impatient and greedy.
Mary was saying: "It is a great thing that the Lord of all and King of glory was held in contempt." He lived on earth like a stranger, moving from place to place and, like a traveler, knocking at the doors of many so that He might be worthy to be received. The world was like an estate containing, in effect, five houses. But when my Son came to the first house disguised as a traveler, knocking at the door, He said: "Friend, open up to me and bring me into your rest and your dwelling, so the wild beasts don't harm me, and so the storm and the rains don't come down on me." Give me some of your clothes, so I can be warm when I'm cold and covered when I'm naked! Give me some of your food, so that I may be refreshed when I am hungry, and some of your drink, so that I may deserve to be revived when I am thirsty—and receive your reward from your God! Then the one inside answered, "You're far too impatient." That's why you can't get along or live with us. You're far too demanding. That's why we're unable to clothe you." You are too greedy and gluttonous. That’s why we can’t satisfy you; your greed has no bottom. Christ, the pilgrim standing outside, answered again: 'My friend, bring me in cheerfully and willingly, for I am confined to a very small space!' Give me some of your clothes; there isn't a garment in your house so small that it wouldn't be enough to warm me. Give me some of your food, for even a crumb can satisfy me, and a drop of water will give me refreshment and strength. The one inside answered again, "We know you well." You're humble in your words, but persistent in your requests. You seem modest when it comes to being satisfied, yet you're insatiable when it comes to being filled, and you're very cold and difficult when it comes to covering yourself. Go away, because I won't take you in!"
The Blind and the Deaf
Christ approaches the second and third houses, but the inhabitants refuse Him due to their spiritual blindness and self-sufficiency.
Then he comes to the second house and says, 'Friend, open up and see me!' For I will give you whatever you need. I'll defend you from your enemies.' The one inside answered, "My eyes are weak." It would harm them if I were to see you. I have plenty of everything, and I don't need what you have. I am powerful and strong. Who can harm me?" Then, coming to the third house, he says: 'Friend, lift up your ears and listen to me!' Reach out your hands and pull me in! Open your mouth and taste me!' The inhabitant of the house replied: 'Call out louder, for I can hear you well!' If you are gentle, I will draw you in. If you are sweet, I will receive you.'
The Half-Open Door
Christ visits the fourth house, where the inhabitants, though still in misery, show a willingness to receive Him.
Then she went to the fourth house, whose door was standing half-open, and said, 'Friend, if you would consider how much of your time you've spent to no purpose, you would gather me in.' If you understood and listened to what I have done for you, you would feel compunction for me. If you considered how much you have offended me, you would groan and ask for mercy. He answered, "We are like the dead in our expectation and desire for you." Have compassion, then, on our misery, and we most willingly give ourselves to you. Look upon our misery and consider the distress of our bodies, and we'll be ready for whatever you wish.
The Dwelling of Friends
Christ enters the fifth house, where His friends welcome Him with open hearts and offer Him a place of rest.
Then he came to the fifth house, which was completely open, and said: 'Friend, I want to enter here willingly, but know this: I am looking for a rest softer than feathers can provide, a warmth more fervent than what wool can produce, and food fresher than any fresh animal meat can offer.' Those inside answered, "The hammers are lying at our feet." With these we'll gladly break our feet and legs, and we'll give you the marrow flowing from them for your rest. We will gladly open our hearts and our innermost selves to you. Come in, then! For just as our marrow is the softest thing for you to rest in, so there is nothing better in our inmost being for you to find warmth.1 Our heart is the most refreshed among all living things. We will gladly break it into your food. Just come in. For you are sweet to the taste and desirable to enjoy.
The Five Conditions of Humanity
Mary explains the spiritual meaning of the five houses, detailing the errors of the unfaithful and the nature of God's condescension.
The inhabitants of these five houses represent the five conditions of people in the world. The first group are unfaithful Christians who call my Son’s judgments unjust, his promises false, and his commandments unbearable. These are the people who, in their thoughts, their understanding, and their blasphemy, say to the preachers of my Son, 'If the Almighty truly existed, he would be so distant that he could never be reached.' It's vast and high, and it cannot be clothed. It is insatiable, and it cannot be satisfied. It is deeply impatient, and it is impossible to live with. They call it the longest because they are small in their deeds and in their love, and they don't try to rise up to its goodness. They call it very broad, because their greed knows no limits. They're always complaining about some lack, and they suspect evil before it even happens. They also criticize Him for being insatiable, because heaven and earth aren't enough for Him; in fact, He even demands greater gifts from a person. They consider it utter foolishness to give everything for the soul according to His command, yet they see it as a serious loss to give even less for the body. They also call Him most impatient, because He hates vices and sends things contrary to their own will, considering nothing beautiful or useful unless it's what bodily pleasure suggests to them. Now, however, my Son is truly omnipotent in heaven and on earth; He is the Creator of all things, created by no one, existing before all things, with no one to come after Him. He is, in fact, the most far-reaching, the highest, and the most all-encompassing—existing among all things, yet also outside and above all things. Although he is so powerful, out of love he still desires to be clothed through human ministry; he who has no need of clothing, because he clothes all things, being himself eternally and immutably clothed in perpetual honor and glory. He who is the bread of angels and of men desires to be refreshed by the love of a human being, even though He sustains all things and is Himself in need of nothing. She sought peace from the very One who is the creator and restorer of peace.2 So, whoever wants to gather Him with a cheerful mind can satisfy Him even with a crumb of bread, if the intention is good. It's enough to clothe Him with a thread, if your love is burning. You can give Him a drink with a single drop, if your heart’s desire is right. You can receive Him into your heart and speak with Him, if your devotion is fervent and steady. For God is Spirit. That is why He wanted physical things to be transformed into spiritual ones, and things destined to pass away to be transformed into eternal ones. God considers whatever is done for His members as being done and offered to Himself. He doesn't just look at the work itself or the ability to do it, but at the fervent will and the intention with which the work was done. But the more my Son calls out to these people through hidden inspirations, and the more He warns them through His preachers, the more they harden their minds against Him. They don't listen, they don't open the door to Him of their own free will, and they don't welcome Him in through works of charity. So, when their time comes, the falsehood they rely on will be brought to nothing, the truth will be exalted, and the glory of God will be made manifest.
Hardened Hearts and Seeking Souls
The chapter contrasts the hardened Jews and pagans with those who sincerely seek the truth and cry out for Christ's coming.
The second group consists of the hardened Jews. They consider themselves reasonable in everything, mistake their own wisdom for legal righteousness, and boast of their own works, holding them in higher regard than those of others. If these people hear about the deeds of my Son, they treat them with contempt. If they hear his words and commands, they are disdainful; in fact, they think of themselves as sinners and stained if they consider and hear what pertains to my Son, and even more unhappy and miserable if they were to imitate his works. As long as the world smiles upon them, they consider themselves most fortunate. As long as they're healthy and strong, they believe they're invincible. Therefore, their hope will come to nothing, and their glory will end in confusion. The third group consists of the pagans. Some of them mockingly shout every day, 'Who is this Christ?' If he's sweet in offering his presence, we'll gladly receive him; if he's gentle in forgiving sins, we'll even more gladly honor him.'3 But they have closed the eyes of their own understanding, so they don't grasp the justice and mercy of God. They stop up their ears so they won't hear what my Son has done for them and for everyone. They keep their mouths shut and don't ask what will become of them or what is actually good for them. They fold their hands and refuse to work at finding the way to escape falsehood and discover the truth. Because they refuse to understand and take care while they still can and have the time, they’ll fall along with their dwelling and be swept away in the storm. The fourth group consists of those Jews and pagans who would gladly be Christians if they knew how and what was pleasing to my Son, and if they had someone to help them. They hear about it daily from those around them, and through the inner cry of love and the signs, they understand how much my Son has done and suffered for everyone. Therefore, in their conscience, they cry out to my Son, saying: “O Lord, we have heard what you promised to give us.” That’s why we’re waiting for you. Come and fulfill your promise. We understand and see that those worshipped as gods have no divine power, no love for souls, and no greatness of purity worth proclaiming. But we do find in them a friendship of bodies and a love for the honor of this present world. We also understand your law, and we hear of your mighty works in all mercy and justice. We hear from the words of your prophets that they were waiting for you, the one they prophesied. Therefore, most loving Lord, come! We will gladly give ourselves to you, for we understand that in you is the love of souls, the wise use of all things, perfect purity, and everlasting life. Therefore, come quickly, for we are dying from the expectation of you; illuminate us! So, these are the ones who cry out to my Son. And that is why their door is only halfway open; they have a full will for what is good, but they haven't yet reached the point of acting on it. These are the ones who deserve to have the grace of my Son and his consolation.
The Way of the Faithful
Mary exhorts the bride to imitate the friends of God, whose lives are built upon the firm rock of virtue.
In the fifth house are my friends and my children, whose heart's door is fully open to my Son. They gladly listen to my Son when He calls. They not only open to Him when He knocks, but they also joyfully run to meet Him when He comes. They break whatever is distorted within them using the hammers of divine commandments. They prepare a resting place for my Son, not with the feathers of birds, but through the harmony of virtues and the restraint of evil affections, which is the marrow of all virtues.4 These also offer my Son a warmth that doesn't come from wool, but from a love so fervent that they don't just give their possessions to my Son, but themselves as well.5 Furthermore, they prepare for Him a refreshment fresher than any flesh, which is in a heart so perfect that they desire nothing and love nothing except their God. The Lord, who dwells in heaven, is in their hearts, and through their love, God—who restores all things—is sweetly refreshed. They always keep their eyes on the doors so the enemy doesn't enter, their ears toward the Lord, and their hands ready to fight against the enemy. My daughter, imitate them as much as you can, because their foundation is on the firmest rock. Other houses, however, have their foundation in mud, and so they will be shaken when the wind comes.
Read the original Latin
Maria loquebatur: "Magna res est, quod dominus omnium et rex glorie contemptus est. Ipse quasi peregrinus fuit in terra, vadens de loco in locum et quasi viator pulsans ostia multorum, ut suscipi mereretur.
Mundus enim quasi quidam fundus erat, in quo quasi quinque domus erant. Ad primam autem domum cum filius meus in habitu peregrini venisset, pulsans ad portam ait:
'Amice, aperi michi et introduc me in requiem et cohabitacionem tuam, ne forte fere noceant michi, ne imber, ne pluuie venient super me!
Da michi de vestibus tuis, quibus frigidus calefiam, nudus cooperiar! Da michi de cibo tuo, quo esuriens reficiar, de potu tuo, quo siciens refociallari merear, et recipe mercedem a Deo tuo!'
Tunc respondit, qui erat intus: 'Tu nimis es impaciens. Ideo non potes concordare et cohabitare nobiscum. Tu nimis longus es. Propterea non sufficimus vestire te.
Tu nimis cupidus es et gulosus. Ideo non sufficimus saciare te, quia cupiditas tua nullum habet fundum.'
Respondit iterum Christus peregrinus, qui erat extra: 'Amice, induc me hilariter et voluntarie, quia in modico ego concludor loco!
Da michi de vestibus tuis, quia non est tam paruum vestimentum in domo tua, quia non ad calefaciendum me sufficiat! Da michi de cibo tuo, quia eciam mica saciare me potest, et stilla aque dabit michi refrigerium et fortitudinem!'
Respondit iterum, qui erat intus: 'Nos bene cognoscimus te. Tu es humilis in verbis et importunus ad rogandum. Tu videris modestus ad contentandum, sed tamen insaciabilis es ad implendum, frigidissimus et difficillimus ad cooperiendum. Vade, quia non colligam te!'
Tunc venit ad secundam domum et ait: 'Amice, aperi et vide me! Ego enim dabo tibi, quibus indigueris. Ego defendam te ab inimicis tuis.'
Respondit, qui erat intus: 'Oculi mei debiles sunt. Noceret eis, si videro te. Ego abundo in omnibus et non indigeo tuis. Ego potens et fortis sum. Quis michi nocere potest?'
Tunc veniens ad terciam domum ait: 'Amice, eleua aures tuas et audi me! Extende manus tuas et contracta me! Aperi os tuum et gusta me!'
Respondit habitator domus: 'Clama alcius, quia bene audiam te! Si lenis fueris, attraham te. Si dulcis fueris, recipiam te.'
Tunc iuit ad quartam domum, cuius porta quasi ad dimidium aperta erat, et ait: 'Amice, si considerares tempus tuum inutiliter expensum, colligeres me.
Si intelligeres et audires, que ego feci pro te, compatereris michi. Si attenderes, quantum offendisti me, ingemisceres et peteres veniam.'
Respondit ille: 'Nos sumus quasi mortui in expectacione et desiderio tui. Compatere ergo miserie nostre, et libentissime damus nos tibi.
Respice miseriam nostram et considera corporis nostri angustiam, et ad omnia, que vis, parati erimus.'
Tunc venit ad quintam domum, que ex toto aperta erat, et ait: 'Amice, hic libenter ingredi volo, sed scito, quod requiem quero molliorem quam plume prestare solent, calorem feruenciorem quam qui fieri ex lana solet, recenciorem cibum quam caro recens animalis prestare poterit.'
Responderunt, qui erant intus: 'Mallei iacent ad pedes nostros. Hiis libentissime confringemus pedes et crura nostra, et medullam de hoc fluentem dabimus tibi in requiem.
Viscera nostra et interiora omnia libenter tibi aperiemus. Eciam ingredere in hec!
Sicut enim medulla nostra nichil est mollius tibi ad requiescendum, sic visceribus nostris nichil est tibi melius ad calorem.
Cor nostrum recencius est inter animalia. Hoc libenter scindemus in cibum tuum. Tantummodo ingredere! Dulcis enim es ad gustandum et desiderabilis ad fruendum.'
Quinque domorum inhabitatores hii sunt quinque status hominum in mundo. Primi sunt infideles Christiani, qui iudicia filii mei dicunt iniusta, promissa eius falsa et mandata eius intolerabilia.
Isti sunt, qui ad predicatores filii mei dicunt cogitacione, dicunt intellectu, dicunt blasphemia: 'Omnipotens si vere esset, longissimus est et non potest attingi.
Latissimus et altissimus est et non potest vestiri. Insaciabilis est et non potest refici. Impacientissimus est et non potest cohabitari.'
Longissimum eum dicunt, quia pusilli sunt opere et caritate et non conantur ad eius bonitatem assurgere.
Latissimum eum dicunt, quia cupiditas eorum nescit modum. Causantur semper defectum, suspicantur malum, antequam venerit.
Insaciabilem quoque arguunt, quia celum et terra non ei sufficiunt; quin et ab homine dona pociora exigit. Omnia dare pro anima secundum preceptum fatuissimum reputant, pro corpore pauciora graue dampnum.
Impacientissimum quoque eum dicunt, quia odit vicia et immittit contraria voluntati eorum, nichil reputantes pulchrum et utile nisi que suggerit eis voluptas corporalis.
Nunc autem filius meus vere est omnipotens in celo et in terra, creator omnium et a nullo creatus, ante omnia manens et post eum nullus futurus.
Ipse quippe est longissimus, altissimus et latissimus inter omnia et extra et super omnia.
Quamuis autem sic potens est, tamen ex caritate ministerio hominis vestiri desiderat, qui vestimento non indiget, quia vestit omnia, vestitus ipse eternaliter et immutabiliter honore perpetuo et gloria.
Refici caritate hominis desiderat, qui panis est angelorum et hominum, omnia reficiens et ipse nullorum indigens.
Pacem peciit ab homine, qui pacis reformator est et conditor.
Ergo quicumque ipsum colligere voluerit hilari mente, saciare eum poterit eciam mica panis, si voluntas fuerit bona. Vestire eum sufficit filo, si caritas est ardens. Potare eum poterit stilla, si affectus fuerit rectus. Recipere eum valet in cor et loqui cum eo, si deuocio fuerit feruens et stabilis.
Spiritus enim est Deus. Ideo et in spiritualia voluit commutari carnalia et in eternalia ea, que sunt casura.
Illud quoque sibi ipsi fieri et exhiberi reputat, quod exhibetur suis membris. Nec opus et facultatem solam attendit sed feruentem voluntatem et qua opus factum fuerit intencione.
Verum isti, quo plus filius meus ad eos occultis inspiracionibus clamat, que plus in predicatoribus suis eos ammonuerit, eo plus mentem suam contra eum affirmant, nec audiunt nec ei ostium per voluntatem aperiunt nec operibus caritatis eum introducunt.
Ideo, cum tempus eorum venerit, falsitas, cui innituntur, annichilabitur, veritas exaltabitur et gloria Dei erit manifestata.
Secundi sunt Iudei indurati. Hii sibi ipsis in omnibus videntur esse racionabiles, sapienciam suam habent pro legali iusticia, opera sua predicant et tenent ceteris honoraciora.
Isti si facta filii mei audierint, reputant contemptibilia. Si verba eius et mandata audierint, dedignantur, immo et peccatores et maculosos se existimant, si considerant et audiunt, que pertinent ad filium meum, infeliciores quoque et miserabiliores, si eius imitarentur opera.
Quamdiu autem mundus eis afflauerit, reputant se felicissimos. Quamdiu sani sunt viribus, credunt se fortissimos. Ideo spes eorum cadet in nichilum et gloria eorum in confusionem.
Tercii sunt pagani. Horum quidam deridendo clamant cotidie: 'Quis est ille Christus? Si dulcis est in dando presencia, libenter recipiemus eum, si mitis in condonando peccata, libencius honorabimus eum.'
Sed isti clauserunt oculos intelligencie sue, ne intelligant iusticiam et misericordiam Dei. Obturant aures suas, ut non audiant, quid filius meus fecit pro eis et pro omnibus.
Contrahunt os suum et non inquirunt, quid futurum erit eis et quid expedit. Complicant manus suas et laborare renuunt ad perquirendum viam, quomodo fugiant mendacium et inueniant veritatem.
Propterea quia nolunt intelligere et cauere, cum possunt et tempus habent, cadent cum habitacione sua et in tempestate inuoluentur.
Quarti sunt illi Iudei et pagani, qui libenter essent Christiani, si scirent quomodo et quid filio meo esset placitum et si haberent adiutorem.
Hii audiunt cotidie a circumiacentibus et intelligunt ex clamore interno amoris et signis, quanta fecit filius meus et passus est pro omnibus. Ideo in consciencia sua clamant ad filium meum dicentes:
'O Domine, audiuimus, quod promisisti te nobis daturum. Ideo expectamus te. Veni et comple promissum tuum!
Intelligimus enim et videmus de hiis, qui dii coluntur, quod in eis est nulla deitatis virtus, nulla animarum caritas, nulla castitatis predicanda magnitudo. Sed inuenimus in eis corporum amiciciam, honoris presentis mundi dileccionem.
Intelligimus quoque de lege tua et audimus opera tua magnalia in omni misericordia et iusticia. Audimus de prophetarum tuorum dictis, quod te, quem prophetauerunt, expectabant.
Ergo, piissime Domine, veni! Libenter enim nosmetipsos dabimus tibi, quia intelligimus, quod in te est animarum caritas, omnium rerum discretus usus, perfecta puritas et vita sempiterna.
Ergo veni cicius, quia mortui sumus pre expectacione tui, et illumina nos!'
Sic igitur isti clamant ad filium meum. Et ideo quasi ad dimidietatem apertum est ostium eorum, quia completam habent voluntatem ad bonum, sed nondum peruenerunt ad effectum. Isti sunt, qui merentur habere graciam filii mei et consolacionem.
In quinta domo sunt amici mei et filii mei, quorum mentis ostium ad plenum apertum est filio meo. Isti filium meum vocantem libenter audiunt. Pulsanti non solum aperiunt sed et venienti hilariter occurrunt.
Isti frangunt malleis diuinorum preceptorum, quidquid in eis est distortum. Et preparant filio meo requiem, non in plumis auium sed in concordia virtutum et in refrenacione malarum affeccionum, que est medulla omnium virtutum.
Isti eciam filio meo exhibent calorem, non qui fit de lana sed in caritate tam feruenti, quod non solum tribuunt sua filio meo sed et se ipsos.
Insuper et refeccionem ei preparant recenciorem omni carne, que est in corde perfectissimo, quo nichil desiderant, nichil diligunt nisi Deum suum.
In istorum corde habitator celi dominus est, et ex istorum caritate Deus, omnia reficiens, suauiter reficitur. Isti semper oculos habent ad ostia, ne intret inimicus, aures ad Dominum, manus ad pugnandum contra inimicum.
Hos tu, filia, in quantum potes, imitare, quia fundamentum eorum in petra est firmissima. Alie vero domus fundamentum habent in luto et ideo veniente vento concucientur."
Notes
- 1 ↩The Latin 'viscera' (inmost being/heart) and 'medulla' (marrow) are used here as metaphors for the deepest, most intimate places of the soul where the Divine presence finds rest and warmth.
- 2 ↩The Latin 'peciit' is a variant spelling of 'petiit' (she sought/asked for).
- 3 ↩The Latin 'presencia' here likely refers to the manifestation of divine favor or gifts, rather than the Real Presence in the Eucharist, given the context of the speaker's conditional, transactional attitude.
- 4 ↩The phrase 'plumis avium' (feathers of birds) is a traditional metaphor for worldly comfort or luxury.
- 5 ↩The contrast between 'warmth from wool' (external, material comfort) and 'warmth from love' (internal, spiritual fervor) is a common medieval trope for the difference between worldly and spiritual devotion.
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