Verba Christi ad sponsam, cur boni in hac vita tribulantur et mali prosperantur; et quomodo Deus probat per exemplum, quod quandoque promittit temporalia, in quibus subintelliguntur spiritualia; et quare Deus non predixit singula ad certas horas, cum omnes hore et momenta sint ei nota.
The Paradox of Suffering and Prosperity
God explains that worldly suffering is an elevation toward life, while worldly prosperity for the unjust is a descent into ruin.
The Son of God speaks: "You're surprised that you heard of a friend of God, who ought to be honored, suffering, while you heard of an enemy of God being honored—someone you believed should have been punished, just as you were told in another divine vision." I answer you: my words must be understood both spiritually and physically. For what is the world's suffering but a kind of preparation and an elevation toward the crown? And for someone who abuses grace, what is the world's prosperity but a kind of descent into ruin? Therefore, to be troubled in this world is a true exaltation toward life. But for an unjust person, prospering in this world is a true descent into hell. So, to instruct your patience in the words of God, I tell you one example:
The Parable of the Two Sons
Through the allegory of two sons in different environments, God illustrates how temporal promises serve as pedagogical tools for spiritual growth.
It's as if a mother had two sons, one of whom was born in a dark prison, knowing and hearing nothing but darkness and his mother's milk. The other, however, was born in a small cottage, having human food, rest in a bed, and service from a maid. But the mother said to the one born in the prison, 'Oh, my son, if you're willing to come out of the darkness, you'll have finer food, a softer bed, and a safer place.' The boy heard this and left, because if his mother had promised him greater things—like fast horses, ivory houses, or a large household—he wouldn't have believed her. He knew nothing but darkness and mother's milk; in the same way, God sometimes promises small things while intending higher ones, so that through these temporal things, a person might learn to think about heavenly ones. The mother said to another son, 'Oh, my son, what good does it do you to stay in this wretched hovel?' Listen to my advice, and it'll be to your benefit. I know of two cities: In the first, those who dwell there have endless and unspeakable joy, and honor without end. The second is a training ground for fighters, where everyone who fights becomes a king, and everyone who is defeated wins. The boy heard this, went out to the stadium, and upon returning said to his mother, 'I saw a strange game in the stadium,' he said, 'where some were being thrown down and trampled on.' others were being stripped and put to death, yet they all remained silent, all kept playing, and no one raised a head or a hand against those who were striking them down.' The Mother answered, 'This city you've seen is nothing but the suburb of the city of glory.' For in this suburb, the Lord wants to test those who are fit to enter the city of glory. And those he sees are more vigilant for the struggle, he will crown with greater glory. That is why those who test the people destined for a crown of glory live in this very suburb. As for your seeing them cast down, stripped, beaten, and silent, it is because our garments are stained by the darkness of our own dwelling; and so that they may be more thoroughly cleansed, there is a need for great struggle and labor. The boy replied, "It's hard to be trampled on and stay silent." For I think it's better to go back to my hut." The mother replied, 'If you stay in our hut, worms and snakes will rise from our darkness and stench; their sound will make you shudder, their bite will drain all your strength, and living with them will make you wish you’d never been born.'1 The boy heard this and, craving a physical reward—which his mother, however, understood in a spiritual sense—became more courageous and was spurred on daily toward the crown.
Divine Pedagogy and the Language of Promise
God clarifies that His use of literal and temporal language in prophecy is a deliberate pedagogical strategy to lead the soul from carnal understanding to spiritual maturity.
God does the same. For sometimes He promises and gives physical things, and sometimes He promises carnal things, in which He intends spiritual realities; He does this so that the soul, through the gifts it has received, might be stirred to a fervor for God, and through spiritual understanding, might be humbled, so that it doesn't presume upon itself.2 God did this for Israel. At first, He promised and gave them earthly things, and performed wonders alongside them, so that through these things they might be instructed in invisible and spiritual realities. Then, once their understanding of the Godhead had grown, God spoke to the prophets in words that were obscure and difficult to grasp, while interweaving some things that were comforting and joyful. This is when He promised the people a return to their homeland, everlasting peace, and the restoration of everything that had fallen into ruin. Although people with a carnal mindset understood all these promises and wanted to possess them in a carnal way, God nonetheless foresaw and preordained that some were to be fulfilled carnally, while others were to be fulfilled spiritually.3 But you might ask: Why didn't God, to whom every hour and moment is known, speak plainly and predict everything at specific times? Or why did He say some things, while only noting others? I answer you: Israel was carnal and desired only carnal things, and couldn't grasp invisible realities except through visible ones. That is why it pleased God to instruct His people in many ways, so that those who believe in God's promises might be crowned more highly for their faith, so that those making progress in goodness might burn with greater zeal, so that the sluggish might be stirred up to God more fervently, and so that those who stray might stop sinning so freely. This is so that the troubled might bear their miseries more patiently, that those who labor might persevere more joyfully, and that those who wait through a dim promise might be crowned more gloriously. If God had promised only spiritual things to those who are carnal, everyone would have grown cold in their love for heavenly things. But if He had promised only carnal things, what difference would there then have been between a human being and a beast? But God, in His goodness and wisdom, gave man physical things so that he might govern his body with moderation and justice, as one who is destined to die; yet, so that he might long for heavenly things, He revealed heavenly blessings and miracles. But to ensure he would fear to sin, God showed His terrible judgments and the afflictions caused by evil angels; and so that the Illuminator of promises and Giver of wisdom would be awaited and desired, He interspersed the obscure and doubtful with the consoling. Even today, God still uses physical images to reveal spiritual judgments; when He speaks of physical honor, He means spiritual honor, so that all authority may be attributed to God alone.4 For what is the honor of the world but wind, and labor, and a diminishing of divine consolation? And what, really, is tribulation but a preparation for virtues? So, what is it to promise the righteous the honor of the world, if not a deprivation of spiritual good? And what is it to promise the tribulations of the world, if not a medicine and an antidote for a great infirmity? Therefore, daughter, the words of God can be understood in many ways, yet you shouldn't consider this a sign that God is changeable, but rather a sign of His wisdom, which is both to be wondered at and feared. Just as I spoke many things to the prophets literally, which were also fulfilled literally, and spoke many things literally that were fulfilled or understood spiritually, I do the same now; and when these things happen, I will show you the reason for them.
Read the original Latin
Filius Dei loquitur: "Miraris, cur amicum Dei honorandum audisti tribulari, inimicum vero Dei audisti honoratum, quem credebas flagellandum, sicut tibi in alia diuina visione dictum fuit.
Respondeo tibi: verba mea et spiritualiter et corporaliter intelligi debent. Quid enim est tribulacio mundi nisi preparacio quedam et eleuacio ad coronam? Quid vero prosperitas mundi homini abutenti gracia nisi descensus quidam ad perdicionem?
Ergo tribulari in mundo vera est exaltacio ad vitam. Prosperari vero in mundo homini iniusto verus descensus est ad infernum. Ideo ad instruendam pacienciam tuam in verbis Dei dico tibi unum exemplum,
quasi mater una esset habens duos filios, quorum unus natus fuit in obscuro carcere, nichil sciens nec audiens nisi tenebras et lac matris. Alius vero natus fuit in tugurio paruo habens cibum humanum, requiem in lecto, seruicium ab ancilla.
Ei vero qui in carcere natus fuit dixit mater: 'O, fili, si volueris egredi a tenebris, habebis cibum delicaciorem, lectum molliorem et tuciorem locum.'
Quod puer audiens egressus est, quia si mater promisisset sublimiora, scilicet vel currentes equos vel domos eburneas aut latam familiam, non credidisset,
quia nichil nouerat nisi tenebras et lac maternum; sic et Deus quandoque parua promittit, in quibus alciora intelligit, ut homo per temporalia addiscat celestia cogitare.
Alteri vero filio dixit mater: 'O, fili, quid tibi utilitatis est morari in isto vili tugurio? Audi igitur consilium meum, et proderit tibi. Ego scio duas ciuitates:
in prima est habitantibus gaudium interminabile et indicibile honorque sine fine. In secunda est exercicium pugilum, ubi omnes qui pugnant fiunt reges, omnesque qui vincuntur vincunt.'
Quod puer audiens et egrediens ad stadium, regressus dixit matri: 'Vidi,' inquit, 'mirabilem ludum in stadio: alii prosternebantur et conculcabantur,
alii denudabantur et mortificabantur, attamen omnes tacebant, omnes ludebant, nullusque contra prosternentes se leuauit caput seu manum.'
Respondit mater: 'Ciuitas ista quam vidisti non est nisi suburbium ciuitatis glorie. In isto enim suburbio experiri vult Dominus illos, qui fuerint apti intrare ciuitatem glorie;
et quos viderit vigilanciores ad certamina, hos in gloria sublimius coronabit. Et propterea in ipso suburbio resident hii qui probaturi sunt illos qui in gloria sunt coronandi.
Quod vero vidisti prostratos denudari, verberari et tacere, hoc ideo est, quia vestes nostre maculate sunt ex tenebris tugurii nostri; que ut subtilius mundentur, opus est magno certamine et labore.'
Respondit puer: 'Graue est conculcari et tacere. Melius enim iudico redire ad tugurium meum.'
Cui mater: 'Si,' inquit, 'manseris in tugurio nostro, orientur ex tenebris nostris et fetoribus vermes et serpentes, quorum auditu horrescet auditus tuus, quorum morsu infrigidabitur omnis virtus tua, quorum cohabitacione malles non fuisse natus.'
Quod puer audiens et corporale bonum appetens, quod tamen mater intellexit spiritualiter, factus est animequior et quotidie incitabatur ad coronam.
Sic facit et Deus. Nam quandoque promittit et tribuit corporalia, quandoque promittit carnalia, in quibus subintelligit spiritualia, ut et animus per accepta munera incitetur ad feruorem Dei, et per intellectum spiritualem humilietur, ne de se presumat.
Sic fecit Deus Israheli. Primo namque promisit et dedit eis temporalia, et cum eis fecit eciam mirabilia, ut per talia erudirentur ad inuisibilia et spiritualia.
Deinde facta in eorum intellectu maiori Deitatis cognicione, cum prophetis Deus loquebatur obscura verba et difficilia ad intelligendum, intermiscens quedam consolatoria et gaudiosa,
quando scilicet promisit populo reditum ad patriam, pacem perpetuam omniaque ruinosa edificanda.
Que omnia promissa licet populus carnalis intellexit et habere ea voluit carnaliter, Deus tamen quedam carnaliter, quedam vero spiritualiter adimplenda presciuit et prefiniuit.
Sed poteris querere: Cur Deus, cui omnes hore et momenta nota sunt, non plane et ad certas horas predixit singula? Aut cur alia dixit, alia notauit?
Respondeo tibi: Israhel carnalis erat et carnalia sola desiderabat nec inuisibilia nisi per visibilia percipere poterat. Ideo placuit Deo multis modis erudire populum suum,
ut creduli promissionum Dei coronarentur sublimius propter fidem, ut proficientes in bono feruerent amplius, ut desidiosi succenderentur ad Deum feruencius, ut transgredientes desisterent peccare liberius,
ut tribulati tolerarent miserias suas paciencius, ut laborantes subsisterent delectabilius, ut expectantes per obscuram promissionem sublimius coronarentur.
Si enim Deus carnalibus sola spiritualia promisisset, omnes tepuissent ab amore celestium. Si vero sola carnalia promisisset, que tunc differencia fuisset homini et iumento?
Sed pius et sapiens Deus, ut homo tamquam moriturus moderate iuste gubernaret corpus suum, dedit ei corporalia; ut autem appeteret celestia, ostendit beneficia et miracula celestia;
ut vero timeret peccare, ostendit iudicia sua terribilia et immissiones per angelos malos; ut eciam illuminator promissionum et dator sapiencie expectaretur et desideraretur, obscura et dubia cum consolatoriis intermiscebantur.
Sic eciam adhuc hodierna die Deus per similitudines corporales indicat iudicia spiritualia et loquendo corporalem honorem intelligit spiritualem, ut soli Deo omne magisterium tribuatur.
Quid enim est honor mundi nisi ventus et labor et diminucio diuine consolacionis? Quid vero est tribulacio nisi preparacio virtutum?
Ergo promittere iusto honorem mundi, quid est nisi priuacio commodi spiritualis? Promittere vero tribulaciones mundi, quid est nisi medicamentum et antidotum magne infirmitatis?
Propterea, filia, verba Dei multipliciter intelligi possunt, nec tamen ob hoc aliqua in Deo mutabilitas est consideranda, sed sapiencia eius admiranda et formidanda.
Nam sicut in prophetis multa dixi corporaliter, que et corporaliter perficiebantur, multa eciam dixi corporaliter, que spiritualiter perficiebantur vel intelligebantur, sic et nunc facio, et quando hec contingunt, causam eorum indicabo tibi."
Notes
- 1 ↩The Latin 'tugurio' (hut/shack) and the imagery of darkness and vermin serve as a stark metaphor for the state of the soul that refuses to leave its own disordered attachments.
- 2 ↩The term 'subintelligit' suggests that the spiritual meaning is 'understood underneath' or implied by the physical/carnal promise.
- 3 ↩The distinction between 'carnal' (carnaliter) and 'spiritual' (spiritualiter) fulfillment reflects the common medieval exegetical framework regarding the interpretation of Old Testament promises.
- 4 ↩The Latin 'magisterium' here carries the sense of supreme authority, mastery, or the right to teach and govern.
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