Questiones grate a Christo sponse proposite et responsiones humiles sponse ad Christum facte; et qualiter Christus subiunxit pro eleccione filie sponse tres laudabiles status, scilicet statum virginitatis, coniugalis et vidualis.
The Four Questions of the Lord
Christ poses four allegorical questions to the bride to test her discernment regarding love, commitment, and spiritual priorities.
The Son of God speaks to the bride: "Answer me regarding the four things I am asking." "If," he says, "someone were to give a friend a fruit-bearing branch, but the giver kept it near his own house because he found comfort in seeing and smelling it, what should the giver answer if the person to whom the branch was given asked to transplant it to another place where it would bear fruit more abundantly?" She answered, "If a friend gave it out of love, and he were wise and wanted what was best for his friend, he would certainly allow his friend to do whatever he liked with the branch, saying to him: 'O friend, even though I find joy in having the branch nearby, still, because it doesn't bear much fruit for me, I am glad that you can transplant it, if you wish, to a more fertile place.'" The Lord asked a second question: "If parents were to give their virgin daughter to a young man, and the virgin herself consented to the young man, but if the young man, when asked by the parents whether he wanted to have the virgin or not, said nothing—would the virgin be considered betrothed or not?"1 She replied, "It seems to me that because the young man didn't express his will, the virgin isn't betrothed." The Lord said a third time: "A noble young man standing among three virgins proposed that whichever of the three spoke a word that would stir him to a more fervent love, she would obtain what the young man loved most fervently." Then the first replied, "I love this young man so fervently that I would rather die than be defiled with another." The second said, "I would rather suffer any punishment than utter a single word against his will or do anything to offend him." The third replied, "Before I would see even the slightest contempt or harm come to him, I'd rather suffer every loss and bitter pain myself." The Lord then said, "Tell me, which of these three virgins loved the young man the most, and which one should be preferred in his love?" She replied, "It seems to me that they all loved him with equal fervor, because they were all of one heart toward him; therefore, they were all equally worthy of receiving his love." The Lord said a fourth thing: "A friend," he said, "was once asking someone else for advice: 'I have,' he said, 'a very fruitful grain of wheat.'" "If it's planted in the ground, it bears fruit in a great harvest." "But because I'm very hungry, what do you think is wiser: to eat it, or to plant it in the ground?" The friend replied, "That hunger can be satisfied another way, but it's more useful for you to sow it in the ground." Then the Lord added, "Doesn't it seem the same way to you, daughter—that the hunger of the one suffering should be endured, and the grain that will benefit many should be sown?"
The States of Life and True Merit
The Lord explains that virginity, marriage, and widowhood are all acceptable states of life if they are rooted in a humble and loving heart.
The Lord said again, "These four statements apply to you." For your daughter is like a branch that you vowed and gave to me. But now, because I know a more suitable place for her, I want to transplant her where it pleases me; and you shouldn't be troubled by this, because you consented to the transplanting." The Lord said again: "You gave your daughter to me, but I didn't show you what was more acceptable to me—whether her virginity or marriage—or whether your sacrifice pleased me or not." Therefore, now that certainty is known, things done in uncertainty can be corrected and changed." The Lord said again: "Virginity is good and supreme, because it is like the angels, provided it is kept reasonably and honorably." But if one is missing without the other—that is, if there is virginity of the body but not virginity of the mind—that virginity is deformed." A married woman who is devout and humble is more acceptable to me than a proud and impure virgin; and a married woman who isn't wanton, but lives according to her rule in the fear of the Lord, can have equal merit to a virgin who is chaste and humble. While it's a great thing to be in the fire of testing and not burn, it's equally great to be outside the fire of religious life and yet desire all the more willingly to be in that fire, and to burn with a greater ardor for God outside the fire than someone who is actually in it. Look, I'm giving you an example from three women. They were, in fact, Susanna, Judith, and the virgin Thecla. The first was married, the second a widow, and the third a virgin. They lived different lives and had different intentions, yet they are made equal in their reward through the merit of their actions. Susanna, finally, when she was falsely troubled by the priests, chose out of divine love to die rather than be defiled against her rule. And because she feared me as one present everywhere, she deserved both to be saved and, through that salvation, to be glorified. Judith, however, when she saw my dishonor and the ruin of her people, was so troubled that, out of divine love, she didn't just expose herself to disgrace and loss, but was also prepared to suffer punishment for my sake. Thecla, too, who was a virgin, preferred to endure bitter sufferings rather than speak a single word against me. Although these three did not have the same way of life, they still agree in their merit. Therefore, whether a woman is a virgin or a widow, all can please me equally, provided that her whole longing is directed toward me and her life is good.
Divine Providence and the Path of the Daughter
Christ addresses the specific future of the bride's daughter, emphasizing that God's providence guides all things toward the good of those who seek him.
The Lord also said: "Whether your daughter remains a virgin or marries, it's equally acceptable to me, provided it's ordered toward my will." For what good would it do her if she were physically enclosed, yet her mind were elsewhere? Or what is more glorious: to live for oneself, or to be useful to others? But I, who know and foresee all things, do nothing without a reason. Therefore, she won't reach the appointed place with the first fruit, because it comes from fear, nor with the second, because it comes from lukewarmness. But she will come in the middle, because she possesses a moderate warmth of love and the fruit of honesty; and whoever is to receive her must have three things: a home, clothing, and food with which to welcome her. The Son says, "You're wondering why the virgin arrived at marriage in the way you expected." I'll answer with a parable. A certain nobleman planned to give his daughter in marriage to a poor man. The poor man who was supposed to attend the virgin's betrothal broke the city's laws; because of this, the citizens drove him away in disgrace, and he didn't get the virgin he had wanted. That is how I acted toward the lord of this land. For I promised to do great things for him, but he chose instead to cling to my enemies, and that is why he didn't reach the things I was promising. But you might ask: Didn't I foresee the future? I certainly did, just as it is written about Moses and his people; but I have shown and continue to show many things so that people may prepare themselves for what is good, know what must be done, and wait patiently. However, you should know that one woe has passed, and another will come upon the ungrateful of this kingdom, so that afterward my blessing may come upon the humble who seek my mercy. Know also that it was better for the virgin to stand by my counsel and that of the wise. This virgin is believed to have been Lady Cecilia, the daughter of Saint Birgitta, whom you can read about later in her life story.
Read the original Latin
Filius Dei loquitur sponse: "Responde michi ad quatuor, que quero. Si," inquit, "aliquis daret amico suo palmitem fructiferum, quem tamen dator retineret prope domum suam, eo quod haberet ex eius visu et odore consolacionem, quid respondere deberet dator, si is, cui palmes datus esset, peteret palmitem ad transplantandum eum in alium locum, ubi uberius fructificaret?"
Respondit illa: "Si amicus dedit ex caritate et esset sapiens cuperetque amico bonum, permitteret utique amico facere de palmite, quidquid vellet, dicendo ei: 'O, amice, licet ego ex vicinitate palmitis habeo gaudium, tamen quia non multum fructificat michi, gaudeo, quod ipsum transferre possis, si volueris, in locum uberiorem.'"
Quesiuit Dominus secundo: "Si parentes dedissent alicui iuueni filiam suam virginem virgineque consenciente in iuuenem, si puer interrogatus a parentibus, utrum ipse habere vellet virginem vel non, [et] nichil responderet, utrum esset virgo desponsata vel non?"
Respondit illa: "Vt michi apparet, quia puer non expressit velle suum, virgo non est desponsata."
Dixit Dominus tercio: "Iuuenis nobilis stans inter tres virgines proposuit eis, quod quecumque illarum trium tale verbum proferret, quod eum ad feruenciorem prouocaret caritatem, illa obtineret illud, quod iuuenis feruencius adamaret.
Tunc respondit prima: 'Ego sic feruenter diligo iuuenem hunc, quod antequam inquinari vellem cum alio, magis morerer.' Dixit secunda: 'Antequam unicum verbum proferrem contra velle suum, aut quod eum offenderet, magis paterer omem penam.'
Respondit tercia: 'Priusquam viderem minimum eius contemptum seu dampnum, magis cuperem michi omne dampnum penamque amaram pati.'"
Ergo inquit Dominus: "Dic michi, que istarum trium virginum plus dilexit iuuenem et que preferenda est in amore eius?" Respondit illa: "Vt michi videtur, omnes eque feruenter dilexerunt, quia omnes erant unius cordis ad eum, ideo et omnes eque digne erant ad habendam eius caritatem."
Dixit Dominus quarto: "Amicus," inquit, "erat, qui consuluit alium: 'Ego,' inquit, 'habeo granum triticum valde fructiferum. Si seminetur in terra, fructificat in magnam segetem. Sed quia valde esuriens sum, quid tibi videtur consulcius: comedere illud an seminare in terram?'
Respondit amicus: 'Per aliam occasionem ista potest extingui esuries, sed est utilius tibi, ut in terra seminetur.'" Tunc Dominus subiunxit: "Nonne, filia, et tibi similiter apparet, ut fames pacientis supportetur et granum multis profuturum seminetur?"
Iterum dixit Dominus: "Ista quatuor dicta pertinent ad te. Filia namque tua est quasi palmes, quam michi vouisti et dedisti. Nunc autem, quia apciorem locum scio pro ea, transplantare eam volo, ubi michi placet; nec ex hoc turbari debes, quia in transplantacione consensisti."
Iterum dixit Dominus: "Tu michi dedisti filiam tuam, sed ego non ostendi tibi, quid michi accepcius esset, virginitas eius an coniugium, vel utrum placeret michi sacrificium tuum an non. Ideo nunc cognita certitudine ea, que incertitudine facta sunt, corrigi possunt et mutari."
Iterum dixit Dominus: "Virginitas bona est et summa, quia angelis similis est, si tamen racionabiliter obseruetur et honeste. Si vero unum sine alio defuerit, scilicet virginitas carnis et non virginitas mentis, deformata est virginitas.
Nam accepcior est michi coniugata deuota et humilis quam virgo superba et impudica; equalisque meriti esse possunt coniugata non lasciuiens et iuxta regulam suam in timore Domini viuens et virgo pudica et humilis,
quia licet magnum est in igne probacionis esse et non ardere, tamen eque magnum est extra ignem esse religionis et in igne velle libencius esse et maiori ardore feruere ad Deum extra ignem quam qui est in igne.
Ecce de tribus pono tibi exemplum. Tres quippe fuerunt, Susanna, Iudith et Tecla virgo. Prima fuit coniugata, secunda vidua, tercia virgo. Iste inequalem vitam et intencionem habuerunt et tamen ex merito accionis sue in premio se conformant.
Susanna denique, cum a sacerdotibus false turbaretur, ex diuina caritate maluit mori quam contra regulam suam inquinari. Et quia me tanquam ubique presentem timuit, ideo et saluari meruit et ex saluacione glorificari.
Iudith vero, cum inhonoracionem meam videret et populi sui dispendium, tantum turbabatur, quod non solum obprobrio et dampno se exposuit ex diuina caritate sed et parata erat pro me penam pati. Tecla vero, que virgo fuit, hec amaras passiones maluit pati quam unum verbum contra me loqui.
Hee tres, licet non habuerunt unam accionem, tamen in merito concordant. Ideo siue virgo siue vidua omnes michi placere eque poterunt, dummodo desiderium totum ad me fuerit et vita bona."
Item dixit Dominus: "Filia tua siue steterit in virginitate siue in coniugio, eque acceptum est michi, dummodo ad velle meum ordinetur. Quid enim prodesset ei, si forte includeretur corpore et foris esset mente? An quid gloriosius est: sibi ipsi viuere an aliis prodesse?
Sed ego, qui omnia scio et prouideo, nichil facio sine causa. Ideo non veniet ad locum statutum cum primo fructu, quia ex timore est, nec cum secundo, quia ex tepiditate est,
sed in medio veniet, quia medium habet calorem amoris et fructum honestatis; qui vero eam recepturus est habeat tria, domum, vestes et cibum, quo eam recipiat."
Filius loquitur: "Miraris, quare virgo peruenit ad coniugium eo modo, quo sperabas. Respondeo per similitudinem. Quidam nobilis disposuit filiam suam dare in matrimonium cuidam pauperi;
qui pauper, cum ad desponsacionem virginis debebat venisse, preuaricatus est leges ciuitatis et ob hoc repulsus cum dedecore a ciuibus nec obtinuit virginem, quam concupiuit.
Sic ego feci domino terre huius. Promisi enim ei facere grandia, sed ipse magis adhesit inimicis meis et ideo non peruenit ad ea, que promittebam.
Sed potes querere: Numquid non preuidebam futura? Vtique preuidi, sicut et de Moyse et populo eius legitur, sed ideo ostendi et ostendo multa, ut homines preparent se ad bona et sciant facienda et pacienter expectent.
Verumptamen scias, quod ve unum abiit et alterum veniet super ingratos regni huius, ut post veniat benediccio mea super humiles petentes misericordiam meam. Scito eciam, quod virgini hoc expederit, quod staret consilio meo et sapientum."
Ista virgo creditur fuisse domina Cecilia, filia sancte Birgitte, de qua vide infra in vita sua.
Notes
- 1 ↩The Latin 'puer' is used here in the sense of a young man or suitor, rather than a child.
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