Verba Christi ad sponsam sub figura, in exposicione cuius Christus per dominum peregrinantem, corpus suum per thesaurum, Ecclesia per domum, sacerdotes per custodes designantur. Quos sacerdotes tanquam verus dominus septemplici honore honorauit; et qualiter Deus conqueritur, quod ipsi iniqui sacerdotes septemplici vituperio ipsum vituperant; et qualiter septem vestes, scilicet septem virtutes, quas deberent habere, vertunt in septem vicia.
The Lord's Treasure and the Guardians of the Church
Christ describes his humanity as a pilgrim lord who entrusted his precious Body to the Church and its priestly guardians.
The Son speaks: "I am like a lord who, having fought faithfully in the land of his pilgrimage, returned to the land of his birth with joy." This lord possessed a treasure of great value; by looking upon it, dim eyes were cleared, the sorrowful were comforted, the sick were restored to health, and the dead were raised to life. But to ensure the treasure was kept honorably and safely, a house was built and perfected in magnificence and glory, having a fitting height and seven steps by which one could ascend to the house and the treasure. The Lord entrusted this treasure to his servants to be watched over and handled, and to be guarded faithfully and purely, so that the Lord's love for his servants might be proven, and the servants' faithfulness to the Lord might be seen. As time went on, however, the treasure began to be despised, the house was rarely visited, the guardians grew lukewarm, and the Lord's love was neglected. Then, as the Lord consulted his own household about what should be done regarding such great ingratitude, one of them answered, saying: 'It is written that negligent judges and guardians of the people are ordered to be hanged in the sun; yet yours is mercy and judgment, for you spare all, because all things are yours and you have mercy on all.' In this figure, I am the Lord who appeared on earth as a traveler in my humanity, even though in my divinity I remained powerful in both heaven and on earth. For I endured such a fierce struggle on earth that all the sinews of my hands and feet were torn apart for the sake of the zeal and salvation of souls. As I was about to leave the world and ascend to heaven—from which, in my divinity, I never actually departed—I left the world a most worthy memorial: my own most holy Body. I did this so that, just as the old law took pride in the ark, the manna, the tablets of the covenant, and other rituals, the new person might now rejoice in the new law, not in a shadow as in times past, but in the truth itself—namely, my crucified Body, which was prefigured in the old law. To ensure My Body would be held in glory and honor, I established the house of holy Church, where it would be kept and handled, and I appointed priests as its special guardians—who, in a way, are even above the angels in their office; for the One whom the angels fear to touch out of reverent awe, priests handle with their own hands and mouths.
The Sevenfold Honor and the Sevenfold Failure
Christ outlines the seven degrees of priestly dignity and laments how these have been corrupted by vice.
I have also honored priests with a sevenfold honor, as if in seven degrees. First, they must be standard-bearers and my special friends through the purity of their minds and bodies, because purity is the first step toward God, whom nothing defiled can touch or is fit to approach. If the priests under the Law were permitted to have intimate relations when they weren't offering sacrifice, it’s no wonder, because they carried the shell, not the kernel. Now that the truth has arrived and the shadow has faded, you must strive for purity all the more earnestly, just as the kernel is much sweeter than the shell. And as a sign of this self-control, the hair is first shorn, so that pleasure may not rule over the soul or the flesh. In the second degree, the clergy are established as angelic men through total humility, because it is through humility of mind and body that heaven is penetrated and the proud Devil is defeated. And as a sign of this degree, the clergy are appointed to expel demons, because the humble person is lifted up into heaven, from which the proud demon fell through pride. Clerics hold the third rank because they must be disciples of God through the constant reading of divine Scripture. For this reason, bishops place a book in their hands, just as a sword is given to a soldier, so they may know what must be done and strive to appease the wrath of God for God's people through prayer and meditation. In the fourth rank, the clergy are established as guardians of God's temple and watchmen over souls; for this reason, the keys are handed to them by the bishop, so that they may be diligent regarding the salvation of their brothers and, through both words and examples, encourage and urge the weak toward greater perfection. In the fifth degree are those appointed as stewards and caretakers of the altar who despise worldly things, so that while they serve the altar, they may live from it and not be occupied with earthly matters, except for those that befit their station.✦ At the sixth level, those destined to be apostolic men are established by preaching the evangelical truth and by conforming their own lives to that preaching. At the seventh level, they are established as mediators between God and man through the immolation of my Body; at this level, priests are in a certain way above the angels in dignity. Now, however, I complain that these ranks have been broken, because pride is loved instead of humility, impurity is practiced instead of purity, the reading of God is ignored in favor of the book of the world, negligence is evident at the altars, the wisdom of God is considered foolishness, and the salvation of souls is not cared for.
The Vestments of the Soul
Christ explains that the physical vestments of the old law prefigured the seven virtues required for the soul to approach the Eucharist.
And these things aren't enough for them; they go even further, casting aside my vestments and despising my armor. For I am the one who showed Moses on the mountain the vestments that the priests of the Law were to use. This isn't because there is anything material in God’s heavenly dwelling, but because spiritual realities cannot be grasped except through physical likenesses. I showed the spiritual through the physical so that you might know what reverence and purity are required of those who possess the Truth itself—that is, my Body—if those who carried only the shadow and the figure were expected to have such great purity and reverence. But why was such great beauty of material vestments shown to Moses, if not so that through them the adornment and beauty of the soul might be learned and signified? For just as there are seven priestly vestments, so the soul approaching the Body of God must possess seven virtues, without which there is no salvation. The first garment of the soul, therefore, is compunction and confession, which covers the head. The second is affection for God and the affection of chastity. The third is laboring for the honor of God and practicing patience in adversity. The fourth is to ignore the praise or insults of others, focusing only on the honor of God. The fifth is physical abstinence, joined with true humility. The sixth is remembering God’s benefits and fearing His judgments. The seventh is the love of God above all things, and perseverance in the good works you've begun. Now, however, these garments have been changed and treated with contempt. In fact, instead of confession, they choose excuses and downplaying their guilt; instead of chastity, they continue in scurrilous behavior; instead of working for the salvation of the soul, they work for the comfort of the body; and instead of the honor and love of God, they choose worldly ambition and pride. Instead of praiseworthy moderation, there’s excess in everything; instead of the fear of God, there’s presumption and the judging of God’s own judgments; instead of love for God above all things, there’s the ingratitude of the clergy above all others. Therefore, as I said through the prophet, I’ll come in indignation, and tribulation will give them understanding.
The Mother's Plea and the Mercy of the Sacrament
The Mother of Mercy intercedes for the priests, and Christ explains how the power of the Eucharist continues to offer grace despite the unworthiness of its ministers.
Then the Mother of Mercy, standing by, replied: "Blessed are you, Son, for your justice." I speak to you, who know all things, for the sake of this bride of yours, whom you wish to understand spiritual truths, yet who cannot grasp them except through parables.1 You, of course, said in your divinity, before you took on humanity from me, that if ten just men were found in a city, you would be willing to show mercy to the whole city for the sake of those ten. Now, however, there are still countless priests who appease you through the offering of your Body. Therefore, have mercy on those who have so little good in them. I, who gave birth to you in your humanity, ask this of you; all your chosen ones ask it with me. The Son replied, "Blessed are you, and blessed is the word of your mouth." You see that I spare them in three ways because of the threefold good found in the offering of my Body. For just as three good things were revealed in me through the presumption of Judas, so three things come to souls through the offering of this sacrifice. Finally, my patience is praised because, even knowing my betrayer, I didn't reject his company. Second, the fact that when the traitor and his followers stood there, they all fell to the ground at my single word, where my power was displayed. Third, because I turned all his malice and the devil's malice toward the salvation of souls, where divine wisdom and love were made manifest. Likewise, three good things come from the offering of priests. First, my patience is praised by the entire heavenly host, because I am the same in the hands of a good priest as I am in the hands of a bad one; for with me there is no partiality, and it isn't the merits of men that bring about this Sacrament, but my words.2 Second, because this offering benefits everyone, regardless of which priest offers it. Third, because it also benefits the priests themselves, no matter how wicked they may be; for just as my enemies fell to the ground physically at the one word I spoke—namely, 'I am'— Once I speak the words, 'This is my Body,' demons flee from tempting the souls of those who offer it, and they wouldn't dare return to them with such boldness if the desire to sin didn't follow. My mercy spares everyone and bears with them all, but justice cries out for vengeance; you see well enough how I call out daily, and how many people answer me. Still, I will send forth the words of my mouth, and those who listen will finish their days in that joy which, because of its sweetness, can neither be spoken nor imagined. But those who don't listen will face, as it is written, seven plagues in the soul and seven in the body—plagues they'll discover by considering and reading the accounts of what has happened, so that they might not have to tremble by experiencing them firsthand.
Read the original Latin
Filius loquitur: "Ego sum similis domino, qui fideliter decertans in terra peregrinacionis sue regrediebatur in terram natiuitatis sue cum gaudio. Hic dominus habebat thesaurum preciosum valde, cuius intuitu clarificabantur lippientes oculi, tristes consolabantur, infirmi conualescebant, mortui suscitabantur.
Vt vero thesaurus honeste et tute custodiretur, facta et perfecta est domus quedam in magnificencia et gloria habens altitudinem decentem septemque gradus, quibus ad domum et thesaurum ascendebatur.
Hunc itaque thesaurum dominus tradidit seruis suis videndum et tractandum fideliterque et munde custodiendum, ut et caritas domini probaretur ad seruos fidelitasque seruorum ad dominum videretur. Procedente vero tempore despici cepit thesaurus, raro frequentabatur domus tepueruntque custodes et caritas domini negligebatur.
Tunc domino consulente familiares suos, quid faciendum esset super tanta ingratitudine, respondit unus eorum dicens: 'Scriptum est, quod iudices et custodes populi negligentes iussi sunt suspendi ad solem, sed tuum est misericordia et iudicium, qui parcis omnibus, quia tua sunt omnia et omnium misereris.'
Ego sum in figura dominus ille, qui quasi peregrinus per humanitatem apparui in terra, cum tamen in celo et in terra potens essem secundum deitatem. Ego quippe tam forte certamen habui in terris, quod omnes nerui manuum et pedum meorum rumpebantur propter animarum zelum et salutem.
Relicturus itaque mundum et ascensurus in celum, a quo tamen secundum deitatem nunquam defui, reliqui mundo memoriale dignissimum, scilicet corpus meum sanctissimum, ut, cum lex vetus gloriabatur de archa, manna et tabulis testamenti cerimoniisque aliis, sic nous homo gauderet de noua lege et non, ut olim, de umbra sed de veritate, scilicet corpore meo crucifixo, quod in lege figurabatur.
Vt autem corpus meum esset in gloria et honore, institui domum sancte Ecclesie, ubi seruaretur et tractaretur, sacerdotesque speciales custodes eius, qui quodam modo eciam officio sunt supra angelos; quia quem ipsi timent contingere timore reuerencie, hunc sacerdotes tractant manibus et ore.
Honoraui quoque sacerdotes septemplici honore tanquam in septem gradibus. Primo debent esse signiferi et speciales amici mei per mundiciam mentis et corporis, quia mundicia primus locus est ad Deum, quem nichil contingit nec decet coinquinatum. Nam si legalibus sacerdotibus permittebatur commixtio tempore, quo non sacrificabant, non mirum fuit, quia ipsi portabant testam non nucleum.
Nunc autem veniente veritate et fugata figura summe studendum est mundicie tanto copiosius, quanto dulcior est nucleus testa. Et in huiusmodi continencie signum capilli primo tonduntur, ne voluptas animo seu carni dominetur.
In secundo gradu instituuntur clerici, quod sint viri angelici per omnem humilitatem, quia humilitate mentis et corporis penetratur celum et vincitur Dyabolus superbus. Et in huiusmodi gradus signum constituuntur clerici ad expellendos demones, quia homo humilis eleuatur in celum, unde per superbiam corruit demon elatus.
In tercio gradu instituuntur clerici ex eo, quod debent esse discipuli Dei per continuam diuine Scripture leccionem, quibus et ideo ab episcopis in manus traditur liber, sicut et militi gladius, ut et sciant, que agenda sunt, et oracione et meditacione placare studeant iram Dei pro populo Dei.
In quarto gradu instituuntur clerici custodes templi Dei et speculatores animarum, quibus et ideo traduntur claues ab episcopo, ut solliciti sint circa salutem fratrum verbisque et exemplis promoueant et incitent infirmos ad perfecciora.
In quinto gradu instituuntur dispensatores et curatores altaris et mundialium rerum contemptores, ut, dum altari deseruiunt, de altari viuant et in terrenis nequaquam nisi in hiis, que decent gradum eorum, occupentur.
In sexto gradu instituuntur, qui sint viri apostolici predicando veritatem euangelicam moribusque se predicacioni conformando. In septimo gradu instituuntur, quod sint mediatores inter Deum et hominem per immolacionem corporis mei; in quo gradu sacerdotes quodam modo sunt supra angelos dignitate.
Nunc autem conqueror, quod gradus isti sunt dissipati, quia superbia diligitur pro humilitate, impuritas exercetur pro mundicia, Dei leccio non attenditur sed liber mundi, negligencia apparet in altaribus, sapiencia Dei reputatur fatuitas, salus animarum non curatur.
Nec sufficiunt eis ista, sed adhuc eciam vestes meas proiciunt et contempnunt arma mea. Ego quippe ostendi in monte Moysi vestes, quibus sacerdotes legis uterentur. Non quod in celesti Dei habitacione aliquid materiale sit, sed quia spiritualia nisi per corporales similitudines non capiuntur.
Ideo spirituale per corporale ostendi, ut sciatur, quanta reuerencia et mundicia opus est hiis, qui habent ipsam veritatem, scilicet corpus meum, si tantam mundiciam et reuerenciam habebant hii, qui portabant umbram et figuram.
Sed ad quid Moysi ostendi tantam vestium materialium pulchritudinem, nisi ut per eas addisceretur et significaretur ornatus et pulchritudo anime? Sicut enim vestes sacerdotis sunt septem, sic anime accedentis ad corpus Dei septem debent esse virtutes, sine quibus non est salus.
Prima ergo vestis anime est contricio et confessio, que tegit caput. Secunda est affectus ad Deum et affectus castitatis. Tercia est labor pro honore Dei et paciencia in aduersis. Quarta est non attendere ad laudes et obprobria hominum sed ad honorem solius Dei.
Quinta est abstinencia carnis cum vera humilitate. Sexta est recogitacio beneficiorum Dei et iudiciorum eius timor. Septima est caritas Dei super omnia et perseuerancia in bonis inchoatis.
Nunc autem vestes iste immutate sunt et contempte. Diligitur quippe pro confessione excusacio et leuigacio culpe, pro castitate scurrilium continuacio, pro labore salutis anime labor utilitatis corporis, pro honore et amore Dei ambicio mundialium et superbia,
pro parcitate laudabili superfluitas in omnibus, pro timore Dei presumpcio et diiudicacio iudiciorum Dei, pro dileccione Dei super omnia ingratitudo cleri super omnes. Ideo, sicut dixi per prophetam, veniam in indignacione et tribulacio dabit eis intellectum."
Tunc mater misericordie astans respondit: "Benedictus sis tu, Fili, pro iusticia tua. Loquor ad te, qui omnia scis, propter sponsam istam, quam tu vis intelligere spiritualia, que tamen nisi per similitudines capere non valet spiritualia.
Tu quippe dixisti in deitate tua, antequam suscepisses humanitatem de me, quod si decem viri iusti inuenirentur in ciuitate, misereri velles toti ciuitati propter decem. Nunc autem adhuc infiniti sunt sacerdotes, qui te oblacione corporis tui placant.
Ergo miserere propter eos hiis, qui parum boni habent. Hoc ego, que te secundum humanitatem genui, rogo; hoc omnes electi tui petunt mecum."
Respondit Filius: "Benedicta sis tu et benedictum verbum oris tui. Tu vides, quod tripliciter parco propter triplex bonum, quod oblacio corporis mei habet.
Sicut enim ex presumpcione Iude tria ostensa sunt bona in me, sic ex oblacione sacrificii huius tria veniunt animabus. Denique paciencia mea laudatur, quod sciens proditorem meum non repuli conuersacionem eius.
Secundo, quod astante proditore cum suis omnes ex unico verbo meo ceciderunt in terram, ubi potencia mea ostendebatur. Tercio, quia omnem maliciam eius et Dyaboli ad animarum conuerti salutem, ubi sapiencia et caritas diuina manifestabatur.
Sic eciam ex oblacione sacerdotum tria veniunt bona. Primo laudatur ab omni celesti exercitu paciencia mea, quia idem sum in manibus boni et mali sacerdotis, quia apud me non est personarum accepcio, nec merita hominum conficiunt hoc sacramentum sed verba mea.
Secundo, quia hec oblacio prodest omnibus, a quocumque sacerdote est oblatum. Tercio, quia prodest eciam ipsis offerentibus quantumcumque malis, quia sicut ex uno verbo quod dixi, scilicet 'Ego sum', corruerunt hostes mei corporaliter in terram,
sic dicto verbo meo, videlicet 'Hoc est corpus meum', fugiunt demones a temptando animas offerencium nec auderent redire ad eos cum tanta audacia, si affectus peccandi non sequeretur.
Itaque misericordia mea parcit in omnibus et omnes suffert, sed iusticia clamat vindictam, quia clamo cotidie et quam multi michi respondent, satis tu vides.
Verumptamen adhuc mittam verba oris mei, et qui audierint complebunt dies suos in leticia illa, que nec dici nec cogitari potest pre dulcedine.
Qui vero non audierint, venient eis sicut scriptum est septem plage in anima et septem in corpore, quas considerando et legendo ea, que gesta fuerunt, inuenient, ne experiendo contremiscant."
Scripture echoes
- ↩1Cor.9.13 — Do you not know that those who perform the sacred rites eat from the temple, and those who serve at the altar share in what is offered on the altar?
Notes
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