Verba Iesu Christi ad sponsam, qualiter eius deitas corone comparatur et quomodo status clericorum et laicorum per Petrum et Paulum designatur, et de modis contra inimicos tenendis et de condicionibus penes milites seculares habendis.
The Crown of Divinity
Christ explains the eternal nature of His divinity as the foundation for His relationship with the bride.
The Son spoke to the bride, saying, "I am the King of the crown." Do you know why I called myself the King of the crown? My divinity certainly had no beginning, will have no end, and simply is. This divinity of mine is compared to a crown because it has no beginning and no end. Just as a crown is kept in a kingdom for a future king, my divinity was kept for my humanity, so that it might be crowned by it.
The Models of Peter and Paul
The Lord uses the lives of Peter and Paul to illustrate the two states of life—clerical and lay—united in service and glory.
I had two servants. One was a cleric, the other a layman. The first was Peter, who held the office of a cleric. Paul, however, was like a layman. Peter was married. Seeing that marriage could not be reconciled with the duties of a cleric, and realizing that the integrity of his own mind was at risk through incontinence, he separated himself from the physical side of marriage—even though it was lawful—and with a perfect heart, he clung to me.1 Paul, however, kept his chastity and stayed away from the marriage bed, remaining pure. Look at the love I've shown these two! To the first, Peter, I gave the keys of heaven so that whatever he bound or loosed on earth would be bound or loosed in heaven.✦ Second, I gave to Paul that he might become like Peter in glory and honor. Just as they were equals and united on earth, they are now united and glorified together in everlasting glory in heaven. But even though I have named these two explicitly, I still mean other friends of mine with them and in them. Just as I once spoke in the Law to Israel alone, as if to one person, while I was actually referring to the entire Israelite people by that name, so now in these two I mean many others whom I have filled with my glory and love.2
Discipline and the Clerical State
Christ provides guidance for the clergy to maintain purity and discipline against the temptations of the world and the flesh.
As time went on, however, evils began to multiply, the flesh grew weak, and it became more inclined toward evil than it had been before. Therefore, in mercy, I have provided for both states of life—that of the clergy and that of the laity, whom I understand in Peter and Paul—by allowing the clergy to hold the goods of the Church in moderation for their bodily needs, so that they might be all the more fervent and frequent in my service. I have also allowed marriage for the laity, in accordance with the rite of the Church. There was a good man among the clergy who thought to himself, "My flesh pulls me toward base pleasure, the world toward harmful sights, and the devil sets traps for my sin in so many ways." So, to keep from being tripped up by the flesh and by pleasure, I will set limits on all my actions; I'll moderate my eating and resting, keep a proper schedule for work and prayer, and restrain my flesh with fasting. Second, so the world doesn't pull me away from the love of God, I want to leave behind everything that belongs to the world, because it's all fleeting. It's safer to follow Christ in poverty. Third, so the devil—who always presents what is false as true—doesn't deceive me, I'll submit myself to the guidance and obedience of another; I'll cast aside my own will and show myself ready for anything that might be commanded of me by another. He is the one who first established a monastery, and by persevering in it laudably, he left behind his own life for others to imitate.
The Vocation of the Christian Knight
The Lord describes the proper role of the laity, specifically the knight, who vows to defend the Church through obedience and sacrifice.
The life of the laity was well-ordered for that time. Some of them cultivated the land and applied themselves vigorously to the labor of the fields. Others sailed the seas and brought goods to other regions, so that the abundance of one land might relieve the poverty of another. Some were busy with their manual labor and various crafts. Among them were some who defended my Church, who are now known as courtiers. They took up arms for the vengeance of the holy Church and for the defeat of her enemies. Among these courtiers, a good man and friend of mine appeared, who thought to himself: I don't till the earth like a farmer, I don't sweat in the waves of the sea like a merchant, and I don't labor with my hands like a skilled craftsman. What, then, should I do, or by what works can I appease my God? But I'm not strong enough for the work of the Church, either. My body is weak and soft when it comes to enduring wounds, my hand is slack when it comes to striking enemies, and my mind is weary when it comes to thinking of heavenly things. What, then, must be done now? I know for certain what I'm going to do. I will rise and bind myself with a firm oath under a temporal prince, that I will defend the faith of the holy Church with my own strength and with my own blood. Then my friend went to the prince and said, 'Lord, I am one of the defenders of the Church.' My body is too soft to endure wounds, my hands are too sluggish to strike, my mind is too unstable to think on good things or to work; I am pleased by my own will, and my love of comfort keeps me from standing firmly for the house of God. Therefore, I bind myself with a public oath under the obedience of the holy Church and to you, O Prince, to defend her all the days of my life, so that if my mind and will should happen to grow lukewarm toward the struggle, I am held by my oath and can be compelled to labor. The prince answered him, "I'll go with you to the house of the Lord, and I'll be a witness to your oath and your promise." As both came to my altar, my friend knelt before it and said: 'I am far too weak in my flesh to endure wounds; my own will is too dear to me, and my hand is too sluggish to strike.' Therefore, I promise obedience from this point on to God and to you, as my head, binding myself firmly by oath to defend the holy Church against its enemies, to comfort the friends of God, to do good to widows, orphans, and the faithful of God, and never to act in any way contrary to the Church of God and its faith. Furthermore, I submit myself to your correction if I happen to go astray, so that, being bound to obedience, I may be all the more careful to avoid sin and my own will, and may more fervently and easily persist in the will of God and your own. I know that it would be far more damnable and contemptible for me than for others if, having violated my obedience, I were to presume to act against your commands. Once this profession was made at my altar, the prince wisely considered and adopted a habit distinct from other secular clothing, as a sign of his renunciation of his own will, and so that he might know he had a superior and was bound to obey him. The prince also placed a sword in her hand and said, "With this sword, you'll shatter and destroy the enemies of God." He also placed a shield on their arm, saying: 'With this shield, defend yourself against the arrows of your enemies and patiently endure what is inflicted upon you, so that the shield breaks before you flee!' This friend of mine promised, with my cleric present and listening, that he would firmly keep all these things. Once the promise was made, the cleric gave him my Body for strength and fortitude, so that my friend, united to me through my Body, might never be separated from me. My friend George was like this, and so were many others. Those who claim the name of knights should be like this, too—carrying the title for the sake of their dignity, and wearing the habit for the sake of their work and the defense of the holy faith.
A Warning Against Corruption
Christ warns against the pride and greed that have corrupted modern religious and secular life, contrasting them with the reward of the faithful.
Listen to what my enemies are doing now against the things my friends once did. In the past, my friends entered monasteries out of a discerning fear and divine love. But those who are in monasteries now go out into the world for the sake of pride and greed, holding onto their own will and indulging their bodily pleasures. For those who die with such a will, it’s only just that they neither experience nor obtain heavenly joy, but rather face endless punishment in hell. Know also that those in religious life who are compelled by divine charity to become prelates against their own will are not to be counted among that number. The soldiers who bore my armor were also ready to give their lives for justice and to shed their blood for the sake of the holy faith, helping the needy toward justice, and suppressing and humbling the wicked. But now, listen to how they've turned away! In fact, they'd rather die in battle for the sake of pride, greed, and envy, following the devil’s suggestions, than live according to my commands to gain everlasting joy. Therefore, everyone who dies with their will in that state will receive their wages through the judgment of justice—namely, their souls in eternal union with the devil.3 But those who serve me are destined to receive their reward with the heavenly host forever. I, Jesus Christ, have spoken these words—I who am true God and man, one with the Father and the Holy Spirit, God forever.
Read the original Latin
Filius loquebatur ad sponsam dicens: "Ego sum rex corone. Numquid scis tu, quare dixerim 'rex corone'?
Certe deitas mea sine principio erat et sine fine erit et est. Hec deitas mea corone assimilatur, quia sine inicio et sine fine est.
Sicut autem in regno corona seruatur regi futuro, sic deitas mea seruabatur hamanitati mee, qua ipsa coronaretur.
Ego autem habui duos famulos. Unus erat clericus, alter laicus. Primus erat Petrus, clerici officium habens. Paulus autem quasi laicus.
Petrus fuit alligatus coniugio. Qui, videns coniugium cum officio clerici non posse conuenire et rectitudinem mentis sue in incontinencia periclitari perpendens, separauit se quantum ad commixtionem a coniugio, quamuis licito, et perfecta mente adhesit michi.
Paulus autem castitatem seruauit et se immaculatum a thoro custodiuit.
Ecce qualem caritatem cum istis duobus feci! Primo, idest Petro, dedi claues celi, ut, quecumque ligaret et solueret in terra, ligata et soluta essent in celo.
Secundo, idest Paulo, dedi, ut similis Petro fieret in gloria et honore. Sicut enim in terra pares fuerunt et coniuncti, sic nunc in celo in gloria perpetua coniuncti sunt et glorificati.
Sed licet istos duos expresse nominauerim, tamen cum eis et in eis alios amicos meos intelligo. Sicut enim olim in lege ad solum Israel quasi ad unum hominem loquebar, cum tamen totum Isra/h/eliticum populum in illo nomine notabam, sic nunc in istis duobus plures intelligo, quos gloria mea et caritate repleui.
Procedente autem aliquo tempore ceperunt mala multiplicari et caro infirmari et procliuior solito ad malum esse.
Propterea utrique statui, clericorum scilicet et laicorum, quos in Petro et Paulo intelligo, misericorditer consulens, permisi clericos bona Ecclesie ad utilitatem corporis moderate habere, ut eo feruenciores et frequenciores essent in seruicio meo. Permisi et laicis coniugium iuxta ritum Ecclesie.
Inter clericos erat quidam bonus homo, qui cogitabat apud se: 'Caro trahit me ad prauam voluptatem, mundus ad nociuum visum, diabolus ponit michi multipliciter peccati insidias.
Ideo, ne supplanter a carne et a voluptate, ponam modum in omnibus actibus meis, moderabo me in refeccione et quiete, seruabo tempus debitum in labore et oracione, refrenabo carnem meam ieiuniis.
Secundo, ne mundus trahat me ab amore Dei, omnia, que mundi sunt, quia caduca sunt, relinquere volo. Paupertate Christum sequi tucius est.
Tercio, ne diabolus decipiat me, qui semper falsa ostendit pro vero, subiciam me regimini et obediencie alterius, omnem voluntatem propriam abiciam et paratum me exhibeo ad omnia, quecumque michi ab alio fuerint imperata.'
Hic est, qui primum instituit monasterium et laudabiliter in eo perseuerans aliis vitam suam imitandam dereliquit.
Status laicorum bene erat ad tempus dispositus. Quidam eorum excolebant terram et labori agrorum viriliter instabant.
Alii velificabant nauibus et mercimonia aliis regionibus deferebant, ut unius regionis fertilitas alterius subleuaret inopiam.
Quidam instabant operi manuum et diuersarum arcium. Inter istos quidam erant defensores Ecclesie mee, qui nunc dicuntur curiales. Qui assumpserunt sibi arma ad ulcionem Ecclesie sancte, ad expugnacionem inimicorum eius.
In istis curialibus apparuit quidam bonus homo et amicus meus, qui cogitabat apud se:
'Non excolo terram ut agricultor, non desudo in fluctibus maris ut mercator, non insisto labori manuum ut operator egregius.
Quid ergo faciam aut quibus operibus placabo Deum meum? Sed nec virilis sum in labore Ecclesie.
Corpus meum debile est et molle ad paciendum vulnera, manus remissa ad feriendum inimicos, mens fastidiosa ad cogitandum celestia. Quid ergo faciendum est modo?
Certe scio, quid faciam. Surgam et obligabo me cum iuramento stabili sub temporali principe, quod defensurus sim viribus meis et sanguine meo fidem sancte Ecclesie.'
Veniens autem ille amicus meus ad principem ait: 'Domine, ego sum de defensoribus Ecclesie.
Corpus meum nimis molle est ad paciendum vulnera, manus remissa ad feriendum, mens instabilis ad cogitandum bona et laborandum, voluntas michi placet propria, requies non sinit me fortiter pro domo Dei stare.
Ideo constringo me cum iuramento publico sub obediencia sancte Ecclesie et tua, o princeps, quod eam defensurus sim omnibus diebus vite mee, ut si forte tepida mens et voluntas fuerit ad certandum, propter iuramentum teneor et compelli possum ad laborandum.'
Cui respondit princeps: 'Vadam tecum ad domum Domini et ero testis iuramenti tui et promissionis tue.'
Venientes autem ambo ad altare meum, amicus meus flexo genu ante altare meum dixit: 'Ego nimis infirmus sum in carne mea ad paciendum vulnera, voluntas propria nimis est michi cara, manus tepida ad percuciendum.
Ideo in presenti promitto obedienciam Deo et tibi, qui caput es, cum iuramento meo firmiter astringens me sanctam Ecclesiam contra inimicos eius defensurum, amicos Dei confortaturum, viduis, orphanis et fidelibus Dei benefacturum, contra Ecclesiam Dei et fidem eius numquam aliquid contrarium acturum.
Insuper obligo me correccioni tue, si errare me contingat, ad hoc, ut obligatus ad obedienciam tanto magis cauere possim peccata et voluntatem propriam et tanto feruencius et facilius insistere voluntati Dei et tue sciamque tanto michi esse dampnabilius ceteris et contemptibilius, si violata obediencia mandatis tuis contraire presumpsero.'
Facta autem ista professione ad altare meum, princeps sapienter considerans disposuit sibi habitum, ab aliis secularibus distinctum, in signum abdicacionis voluntatis proprie et ut sciret se superiorem habere et debere ei obtemperare.
Dedit eciam princeps in manu eius gladium dicens: 'Hoc gladio inimicos Dei comminues et interficies.'
Dedit et in brachio eius clipeum dicens: 'Hoc clipeo defende te contra inimicorum iacula et pacienter tolera illata, ut prius crepat clipeus quam fugias!'
Iste amicus meus hec omnia, audiente clerico meo, qui presens erat, firmiter seruaturum se promisit. Qui clericus, facta promissione, dedit ei corpus meum in robur et fortitudinem, ut amicus meus, per corpus meum michi unitus, numquam a me separaretur.
Talis fuit amicus meus Georgius et plures alii. Tales et deberent esse milites, qui nomen deberent habere propter dignitatem, habitum propter operacionem et defensionem fidei sancte.
Audi nunc, quid inimici mei faciunt contra ea, que amici mei prius fecerunt!
Denique amici mei ingrediebantur monasteria ex discreto timore et diuina caritate. Sed hii, qui nunc sunt in monasteriis, vadunt in mundum pro superbia et cupiditate, habentes propriam voluntatem, facientes corporis sui delectamenta.
Istorum, qui in tali voluntate moriuntur, iusticia est, quod non senciant nec optineant celeste gaudium sed penam in inferno sine fine.
Scito eciam, quod claustrales, qui coguntur contra velle proprium ex diuina caritate fieri prelati, non sunt in eorum numero computandi.
Milites quoque, qui mea portabant arma, fuerunt parati dare vitam pro iusticia et effundere sanguinem propter fidem sanctam, indigentes promouendo ad iusticiam, malosque deprimere et humiliare.
Sed nunc audi, quomodo auersi sunt! Placet quippe nunc eis magis mori in bello pro superbia, cupiditate et inuidia iuxta diabolicas suggestiones quam secundum mandata mea viuere ad optinendum gaudium sempiternum.
Ergo omnes, qui in tali voluntate moriuntur, dabitur eis stipendium ex iudicio iusticie, scilicet animabus eorum in eterna diaboli coniunccione.
Hii vero, qui michi seruiunt, tenentur habere stipendium cum celesti exercitu sine fine.
Hec verba ego, Iesus Christus, locutus sum, verus Deus et homo, unus cum Patre et Spiritu sancto, semper Deus."
Scripture echoes
- ↩Matt.16.19 — I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.
Notes
- 1 ↩The Latin 'commixtio' refers here to the physical intimacy of marriage, which the text distinguishes from the legal bond itself.
- 2 ↩The Latin text contains a typo 'Isra/h/eliticum' which is corrected to 'Israeliticum' for translation.
- 3 ↩The Latin 'stipendium' (wages/pay) is used here with grim irony, contrasting the 'wages' of sin with the 'stipendium' mentioned in the surrounding context for those who serve Christ.
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