Christus ostendit sponse, qualiter anima cuiusdam monachi deuoti purgabatur in vita per infirmitates corporis, et ostendebatur eius gloria sub specie stelle ante mortem. Et qualiter anima alterius religiosi iam dampnata expectabatur a nouem demoniis ante principem demoniorum. Et assignatur hic racio, quare mali religiosi tollerantur a Deo.
The Faithful Monk and the Star
Christ reveals the glory of a devoted monk who was purified through bodily suffering and shone like a star.
The Son of God said to his bride, "You saw the soul of that deceased monk in the form of a star, and rightly so, because in his life he was as bright and burning as a star." Because he loved me above every creature, he lived in the observance of his commitment. This soul was also shown to you before it died, in the state it was in at the time it was revealed to you; and this happened when it had reached the final end of its life and the signs of illness signaling death were present. As this soul neared the end of its life, it entered into purgatory, and that purgatory was its own body, where it was purified through pain and infirmities. That is why you were shown this soul like a star in an open vessel; it was because she burned with my love, and for that reason she is now in me, and I am in her. For just as a star would no longer be visible if it were to enter a fire that was larger and brighter, so he is now enclosed in me, and I in him, and he will rejoice in that ineffable glory which will never end. While that soul was in its own purgatory, this star burned with such love for me, and I for it, that it considered the intense pain of its body to be very light.1 Its joy began in tribulation and grew into eternal happiness.
The Nine Claims of the Damned
A vision of a condemned religious soul being claimed by demons representing various vices, including pride, greed, and disobedience.
Seeing this, the devil—eager to find some claim over her because of the love that soul had for me—would have gladly let other souls go just to have her. You were also shown another soul, one the devil possesses through nine claims.2 Because I already showed you that soul's judgment, I now want to show you its punishment, just as all things were present in a single moment before God; yet these things cannot be spoken or heard in a physical way without taking a long time.3 When the soul reached the place of punishment, seven demons immediately met it before their prince, saying, 'This soul belongs to us.' The first, the demon of pride, said: 'This soul is mine, because she considered no one her equal and wanted to be above everyone, just like me.' The second, the demon of greed, said: 'She could never be filled or satisfied, just as I cannot, so she is mine.' The third, the demon of disobedience, said: 'She was bound to obedience and discipline, but in everything she was disobedient to God and obedient to the flesh; therefore, she is mine.' The fourth, the demon of gluttony, said: 'She went to excess by eating and drinking at forbidden times, just as I urged her to do, and she refused to practice any abstinence; therefore, she is mine.' The fifth, the demon of vainglory, said: 'He sang for the sake of empty glory and a hollow reputation, and whenever his voice faltered or grew weary, I would lift it to higher notes, stepping in to help him with delight.' The sixth, the demon of possessiveness, said: 'He was supposed to be poor in this world and own nothing, but instead, like an ant, he gathered whatever he could get his hands on and kept it for himself without asking his superior, so he belongs to me.'4 The seventh—the demon of contempt for religious life—said: 'He was bound by religious discipline to follow a schedule in all his actions, but he did the opposite, because he kept everything in disorder.' For he ate and drank whenever he wanted, he slept and stayed awake and talked whenever it pleased him, and he did everything without religious discipline; and that is why he is mine.' Then the prince of demons, as if demonstrating by example, said: 'You, spirit of pride, because you possessed him inside and out, go into him now and bind him as tightly as—if it were possible for spiritual beings to have bodies and cling to material things—you would crush him so horribly that his brain would burst out with his eyes, his marrow would be torn from his joints, and all his limbs would fall apart.' To the second—the spirit of greed—he said, "You possessed him to suit your own will, and he was never satisfied." Therefore, enter into him with a heat worse than poison and lead more burning, and inflame him so miserably that, just as wine poured into the top of a glass vessel with many spouts enters and fills every part, so may your poisonous and leaden heat enter into all his limbs and burn within them without end. To the third, that is, to the spirit of disobedience, he said: 'You possessed him for everything contrary to his religious profession, and he obeyed you more than his God.' Therefore, enter into him like a razor-sharp sword, and cling to him so fervently, like a sword fixed in the heart, that it neither exits through the top nor the bottom, but remains there fixed, causing unbearable torment.' Regarding the fourth—the spirit of gluttony—He says: 'It has agreed with you in every intemperance.' Therefore, crush him with your teeth and tear his heart apart, so that each of the spirits already mentioned—namely, pride and greed, disobedience and gluttony—may possess one part of his heart, and by possessing it, torture him in such a way that he is always being crushed but never consumed.' Regarding the fifth, that is, the spirit of vainglory, he says: 'Enter into him and never let him have any rest!' Instead of singing, let nothing ever come from his mouth but woe. Every joy and pleasure he sought in the world will be turned for him into weeping and everlasting misery.' As for the sixth—the spirit of possessiveness—He says: 'Enter into him, torment him with bitterness, and make him go without all the delights he used to crave!'5 And because of these things, he will face unspeakable confusion, indescribable damnation, and eternal shame.' Regarding the seventh—that is, the spirit of contempt for religious life—He says: 'Because he lived his whole life in a disordered way, a time will come for him that will never end, in which he will suffer cold and heat forever.' Then, in that very moment, two spirits appeared before the prince of demons and said, "We, too, have a claim on this soul." And the first said: He was a priest, but he didn't live like one; that's why he belongs to me. The second demon said: "He had a foundation on his head where a crown of glory should have rested, but he didn't have it; therefore, he is mine." The prince replied: 'Instead of the honorable title of priest, let his name be changed, and let him be called Satan.' In place of the crown of glory he refused, let the disgrace of a curse and eternal rejection be placed there instead.'
The Parable of the Neglected Tools
The Lord uses the metaphor of a master's tools to explain why many religious leaders have abandoned their duties and why God still tolerates them.
Then the Lord spoke to his bride: "Look, my bride, what a reward, and how different it is!" Both of these souls belonged to the same religious order, yet their rewards are vastly, deeply unequal. Do you know why I'm showing you these things? Certainly, so that the good may be strengthened, and so that the wicked, knowing their own judgment, may repent of their evil ways. I tell you truly, the people of that profession have turned themselves far away from me, as you'll be able to understand through this example. I am like a homeowner who hired workers and gave them a shovel to dig up the earth, a broom to clear it from the trenches, and a container to carry it away. Eventually, those same workers, ignoring the master's command, brought those tools back to their master and said: The spade is too dull, the ground is too dry, and we can't work in it. The broom is too thin and can't hold the dirt. 'The vessel is too heavy, and so it's too burdensome for us to carry.' This is how these teachers treat me. For I entrusted them with a spade—that is, I gave them the authority to preach my words and the power to break up earthly hearts with the fear of me.6 But they are casting aside this tool now and taking up a new one, because they turn my words and my instruction toward the comfort of the body, so that they might please people and grow in wealth, saying: 'People's hearts are hard now, and the Lord's words are too blunt to stir up devotion.' So they tell people what they want to hear, hide my justice, and avoid calling out sin; because of this, they confidently lead their listeners to rest in their sins and to repent only half-heartedly for what they've done. Secondly, I gave them a broom to sweep the dirt out of the ditch—that is, so they would love poverty and humility.7 But this seems far too thin for them now. For they say: “If we want to have nothing, how then will we live?” “If we are completely cast aside, by whom then will we be gathered up?” So, deceived by a false sense of security, they now surpass others in pride just as much as they ought to be more humble than everyone else. I also gave them something like a vessel to carry the earth—that is, so they might have the discipline of abstaining from bodily pleasures. But they threw this at my feet, saying: "If we want to live in the same labor as the fathers lived, we'll fail; and in such abstinence, we'll be completely despised if we don't prevail in such strictness." As a result, all the good things of religious life and profession feel like a burden to them, and they do only what pleases them. But what am I to do, when my tools are cast aside and my labor is rejected? I will certainly say to them, "Live according to your own will and do your own work, and you'll find your own fruit!" Choose the world's honor instead of eternal honor, its riches and friendship instead of eternal things, and its pleasure instead of the sweetness that never ends! I swear by my truth that if I hadn't acted for the sake of two good things for which I sustain them, not one of their houses would still be standing. The first is the prayer of my mother, who prays incessantly along with their patron. The second reason is my justice, because although I'm not bound to show them any mercy on account of their malice, I still tolerate them for the sake of the gifts offered by others, which are pleasing to me. For they themselves are like instruments through which others make progress. Through their preaching and singing, others sometimes grow in devotion and find a chance to make real progress, yet these men cast themselves into the depths because they serve like hirelings for a profit that isn't eternal.8 They are truly servants, yet very few others are found—so few that you'll barely find one in a hundred.
The Deception of False Service
Christ warns against those who wear the religious habit while serving the world, explaining the spiritual emptiness of their preaching.
A soul appeared wearing a scapular, but it was miraculously deformed in every limb. Then Christ said: "There was a certain people who heard that the children of Israel were victorious everywhere, and fearing they would be subjected to them, they sent their envoys wearing old shoes on their feet and carrying moldy bread in their bags, so that by lying they could pretend they were from a very distant land." Because they knew the truth, they were reduced to perpetual servitude. In the same way, many religious people who pretend to be what they aren't, and who serve the world while wearing the habit of religious life, are excluded from that eternal inheritance. This is the kind of person whose soul the devil holds by nine claims. The first is that, out of pride, he puts himself above others, acting as a teacher of virtues while he himself is full of vices. The second point is that he desires everything he sees, never content with what is necessary. The third point is that he only obeys in matters that please him; as for things that don't, he either does them unwillingly or looks for a way to avoid them. The fourth is that he takes pleasure in intemperance, a companion to those of whom it is said that their god is their belly. The fifth is that he seeks to be praised by people, not by God. That’s why he preaches lofty things, sings in high-sounding tones, and performs singular deeds. The sixth is that they take pride in superfluous things and strange clothing, when their true character ought to be genuine poverty.9 The seventh is that they keep no set times, but govern themselves according to the whims of their own flesh. The eighth is that he approaches my altar without shame or hesitation, sanctifying and absolving others, while he himself deserves chains and condemnation.10 The ninth point is that he unworthily bears the sign of glory on his head while being allied with my enemy. Therefore, unless he changes his ways, he’ll get a taste of my justice. She replied, "O my Lord, he celebrates Mass and preaches, and his preaching is helpful to many." Could it be anything other than from Your Spirit?" God answered her: "It is from my Spirit," he said, "but when he doesn't preach with the charity and intention that a true preacher ought to have, and doesn't follow through with the effect of the preaching, then the evil spirit works with him, because he's chewing on straw, sucking the tail of a serpent, and seeking flowers that are destined to wither." Then she said, "O Lord, I don't understand what is being said." So, my Lord, please explain to me what it means!" To which the Lord replied: "That person," he says, "is chewing on straw when that eternal bread no longer tastes like anything to them, and when divine wisdom—which said, 'Come to me, you who are humble, and I will refresh you'—does not enter their heart."✦ They are truly sucking the serpent's tail when the drink of divine intelligence has no taste for them, but the devil's wisdom does—the wisdom that says, 'Eat, and your eyes will be opened.'✦ Then, too, they seek out flowers that will wither, when they don't care for the fruit of eternal sweetness, but instead keep the words of the world and the words of the flesh constantly on their lips.
Read the original Latin
Filius Dei loquebatur ad sponsam: "Vidisti animam illius monachi defuncti in specie stelle, et merito, quia idem in vita sua lucidus et ardens erat quasi stella. Quia me pre omni creatura dilexit, vixit in obseruancia propositi sui.
Hec eciam anima ostendebatur tibi, antequam moreretur, in statu illo, in quo tunc fuit, quando monstrabatur tibi, et hoc fuit, quando ipse venit ad vltimum terminum vite sue et quando signa egritudinis demonstrancia mortem aderant.
Hec ergo, cum ad terminum mortis appropinquaret, venit in purgatorium et istud purgatorium erat corpus suum, vbi purgabatur doloribus et infirmitatibus.
Et ideo quasi stella in vase aperto demonstrabatur tibi, et hoc fuit, quia arsit caritate mea, et ideo est nunc in me et ego in ea.
Quia sicut stella, si veniret in copiosiorem et splendidiorem ignem, non vlterius appareret, sic ipse nunc in me conclusus est et ego in eo et gaudebit gloria illa ineffabili, que numquam finietur.
Cum autem esset in purgatorio suo, tanta caritate adhuc tunc arsit ad me stella ista et ego ad eam, quod ipsa doloris vehemenciam corporis reputauit leuissimam. Cuius leticia in tribulacione incepit et ad perpetuum gaudium excreuit.
Quod dylabolus cernens et in ea aliquid iuris sui inuenire volens propter dileccionem, quam illa anima ad me habuit, libenter alias animas propter eam dimisisset.
Alia eciam anima monstrabatur tibi, quam dyabolus nouem iuribus possidet. Cuius iudicium quia ostendi tibi prius, ideo eius nunc supplicium tibi ostendere volo, sicut coram Deo omnia in vno puncto fuerunt; que tamen corporaliter absque prolixitate non possunt proferri et audiri.
Anima ergo illius cum peruenisset ad supplicium, statim septem demones occurrerunt ei ante principem suum dicentes: 'Hec anima nostri iuris est.'
Primo demon superbie dicebat: 'Ipsa est mea, quia nullum reputauit sibi similem et super omnes esse volebat sicut ego.' Secundus, scilicet demon cupiditatis, ait: 'Ipsa numquam impleri et saciari potuit sicut nec ego, ideo mea est.'
Tercius, scilicet demon inobediencie, dicebat: 'Ipsa astricta erat ad obedienciam et disciplinam sed in omnibus fuit inobediens Deo et obediens carni; ideo est mea.'
Quartus, scilicet demon gule, ait: 'Ipsa temporibus illicitis comedendo et bibendo, prout ego ei suasi, excessit et nichil abstinencie habere voluit; ideo mea est.'
Quintus, scilicet demon vane glorie, dixit: 'Ipse cantauit pro vana gloria et vano nomine, et cum aliquantulum deprimebatur vox eius et attediabatur, tunc ego eleuabam eam ad alciora et occurrens gaudenter iuui eum.'
Sextus, demon scilicet proprietatis, dicebat: 'Ipse debuit esse pauper in mundo et nichil proprium habere sed ipse econtra quasi formica, que habere poterat, congregabat et irrequisito prelato suo illa possedit, et ideo mea est.'
Septimus, scilicet demon religionis contemptus, dicebat: 'Ipse ex regulari disciplina obligabatur ad obseruandum in omnibus actibus suis constituta tempora, sed econtra, quia omnia habuit inordinata.
Bibebat enim et comedebat, quando volebat, dormiebat et vigilabat et loquebatur, quando sibi placebat, et absque regulari disciplina omnia agebat; et ideo mea est.'
Tunc princeps demonum quasi per exemplum demonstrando dicebat: 'Tu, spiritus superbie, quia possedisti eum extra et intra, ideo ingredere in eum et constringe sic districte (quemadmodum spiritualia, si possibile esset, quod haberent membra et adhererent corporalibus) et comprime sic horribiliter, vt cerebrum exeat cum oculis et medulla de compagibus et omnia membra dissoluantur.'
Ad secundum, idest ad spiritum cupiditatis, ait: 'Tu possedisti eum ad voluntatem tuam et numquam saciabatur.
Ideo intra in eum ardore veneno peiori et plumbo feruenciori et inflamma eum sic miserabiliter, vt, sicut vinum per summitatem vitrei vasis, quod habet multas fistulas, ingrediens omnia loca occupat et replet, sic ardor tuus venenatus et plumbeus ingrediatur in omnia membra eius et ardeat in eis sine fine.'
Ad tercium autem, idest ad spiritum inobediencie, ait: 'Tu possedisti eum ad omnia professioni sue contraria, et obediuit tibi magis quam Deo suo.
Ideo intra in eum quasi gladius acutissimus et sic feruenter cohereas ei quasi gladius, qui infixus esset cordi, qui nec per partem superiorem nec per inferiorem exiret sed immobiliter permanens intollerabiliter cruciaret.'
Ad quartum, idest ad spiritum gule, ait: 'Tibi consensit ad omnem intemperanciam. Ideo comminue eum dentibus tuis et discerpe cor eius, vt quilibet spirituum iam enumeratorum, scilicet superbie et cupiditatis, inobediencie et gule, vnam partem cordis sui sic possideat et possidendo sic cruciet, vt semper comminuatur et numquam consumetur.'
Ad quintum, idest ad spiritum vane glorie, ait: 'Intra in eum et numquam sinas eum habere requiem! Pro cantu suo numquam procedat nisi ve de ore suo. Omne gaudium et delectacio, quam in mundo querebat, vertetur sibi in fletum et miseriam sempiternam.'
Ad sextum autem, idest ad spiritum proprietatis, ait: 'Intra in eum et vexa eum cum amaritudine et fac eum carere omnibus delectabilibus, que desiderabat! Et pro eis confusionem inenarrabilem et dampnacionem indicibilem et pudorem perpetuum habebit.'
Ad septimum, idest ad spiritum contemptus religionis, ait: 'Quia omnia tempora sua inordinate habuit, ideo vnum tempus adueniet ei, quod numquam terminabitur, in quo frigus et ardorem pacietur sine fine.'
Tunc mox in ipso momento ante principem demoniorum duo spiritus apparuerunt dicentes: 'Eciam nos in hac anima habemus partem.' Et primus dixit:
'Ipse fuit sacerdos et non vt sacerdos vixit; ideo pars mea in ea est.' Secundus demon ait: 'Ipse habuit quoddam fundamentum in capite suo, in quo corona glorie stare debuisset, et hanc non habuit; ideo mea est.'
Respondit princeps: 'Pro honorifico nomine sacerdotis mutetur sibi nomen et vocetur Sathan. Pro corona glorie, quam contempsit habere, ponatur ibi malediccionis obprobrium et deieccio sempiterna.'"
Deinde loquebatur Dominus ad sponsam: "Ecce sponsa mea, qualis remuneracio et quam dissimilis! Ambe iste anime vnius fuerunt professionis sed in remuneracione nimis multum inequales.
Numquid scis tu, quare ista tibi ostendo? Certe vt boni roborentur et vt mali scientes iudicium suum a malis resipiscant. Vere dico tibi, quod homines illius professionis multum auerterunt se a me, sicut per exemplum poteris intelligere.
Ego sum similis patrifamilias, qui assumpsit sibi operarios, quibus commisit fossorium ad fodiendum terram et scopam ad eiciendum eam de fossis, vas ad portandum.
Tandem ipsi operarii contempnentes preceptum domini reportauerunt illa vtensilia domino suo et dixerunt:
'Fossorium minus acutum est et terra satis arida, et non sufficimus laborare in ea. Scopa nimis tenuis est et non valet continere terram. Vas nimis graue est et ideo nobis ad portandum nimis onerosum.'
Sic faciunt isti professores michi. Ego namque commisi eis quasi laboratoribus fossorium, idest dedi auctoritatem predicandi verba mea et potestatem fodiendi corda terrena timore meo.
Sed hoc fossorium nunc deiciunt et assumunt nouum, quia verba mea et institucionem meam vertunt ad alleuiacionem corporis, /verba mea/ vt placeant hominibus et crescant in diuiciis, dicentes: 'Corda hominum nunc dura sunt et verba Domini minus acuta ad excitandum deuocionem.'
Et ideo placabilia proponunt hominibus, iusticiam meam occultant, peccatum increpare dissimulant, ex quibus fiducialiter faciunt auditores in peccatis quiescere et de factis suis remisse penitere.
Secundo commisi eis scopam, qua eicerent terram de fossa, idest vt paupertatem et humilitatem diligerent. Sed hec est eis nunc nimis tenuis. Dicunt enim:
'Si nichil habere voluerimus, vnde tunc viuemus? Si ex toto abiecti fuerimus, a quibus tunc colligemur?' Sic ergo falsa fiducia decepti tanto nunc alios in superbia excedunt, quanto pre aliis deberent esse humiliores.
Ego eciam dedi eis quasi vas ad deportandum terram, idest vt haberent abstinenciam delectabilium corporis. Sed hoc ad pedes meos proiecerunt dicentes:
'Si in tali labore, sicut patres vixerunt, volumus viuere, deficiemus et in tali abstinencia omnino contempnemur, si in tali districcione non preualemus.' Sic igitur omnia religionis et professionis bona sunt eis grauia et illa, que eis placent, faciunt.
Quid ego autem facturus sum, cuius instrumenta proiciuntur et labor recusatur? Vtique dicam eis: 'Viuite secundum voluntatem vestram et laborate laborem vestrum proprium, et reperietis fructum vestrum!
Habete honorem mundi pro honore eterno, diuicias mundi et amiciciam eius pro eternis, voluptatem mundi pro dulcedine, que numquam terminatur!'
Ego iuro in veritate mea, quod, si non fecissem propter duo bona, propter que sustineo eos, non vna domus eorum staret erecta. Primum est matris mee oracio, que cum patrono eorum incessanter orat.
Secundum est iusticia mea, quia quamuis propter maliciam eorum non teneor eis aliquam misericordiam facere, attamen propter dona offerencium, que placent michi, pacior eos. Ipsi enim sunt quasi instrumenta, quibus alii proficiunt.
Ex eorum nempe predicacione et cantu quandoque alii crescunt ad deuocionem et ad occasionem bene proficiendi, sed se ipsos in profundum deiciunt, quia seruiunt quasi serui ad lucrum non eternitatis.
Vere serui sunt et paucissimi inueniuntur alii et tam pauci, quod vix vnus reperitur in centum."
Apparuit anima induta scapulari et mirabiliter in omnibus membris deformata. Tunc Christus dixit: "Quidam populus erat audiens filios Israel vbique habere victoriam, timensque subici ipsis misit legatos suos habentes antiquos calceos in pedibus et panem veteratum in peris, vt menciendo se simularent esse de remotissimis partibus.
Quapropter cognita veritate redacti sunt in perpetuam seruitutem. Sic multi religiosi simulantes, quod non sunt, et seruientes mundo sub habitu religionis excluduntur ab illa eterna hereditate.
De talibus est iste, cuius animam dyabolus nouem iuribus possidet. Primum est, quod superbiendo prefert se ceteris, ostendendo se professorem virtutum, cum sit viciis plenus.
Secundum est, quod desiderat omnia, que videt, necessariis non contentus. Tercium est, quod obedit in hiis, que eum delectant; ea vero, que non delectant, aut facit inuitus aut querit occasionem fugiendi.
Quartum est, quod delectatur in intemperancia, socius illorum, de quibus dicitur, quorum deus venter est. Quintum est, quod querit laudari ab hominibus, non a Deo. Ideo predicat sublimia, cantat altisona, singularia operatur.
Sextum est, quod gloriatur in superfluis et habitu pergerino, cuius proprium deberet esse ipsa vera paupertas. Septimum est, quod nulla seruat tempora, sed regit se secundum flatum carnis sue.
Octauum est, quod impudice et frontose accedit ad altare meum sanctificans et absoluens alios, ipse vinculo dignus et reprehensione.
Nonum est, quod indigne portat signum glorie in capite suo, confederatus hosti meo. Ideo, nisi se emendauerit, propinabitur sibi de iusticia mea."
Respondit illa: "O Domine mi, ipse dicit missas et predicat, et predicacio eius sapit multis. Numquid potest esse nisi a Spiritu tuo?" Cui Deus:
"Est", inquit, "de Spiritu meo, sed quando ipse non ea caritate nec intencione predicat, qua verus predicator predicare debet, nec sequitur effectum predicacionis, tunc spiritus nequam operatur cum eo, quia masticat stramen et sugit caudam serpentis queritque flores perituros."
Tunc ait illa: "O Domine, non intelligo, quod dicitur. Ideo, Domine mi, dignare exponere, quid significat!" Cui Dominus:
"Ipse", inquit, "tunc masticat stramen, quando non sapit ei ille panis eternus, quando non intrat cor diuina sapiencia, que dixit: 'Venite ad me, humiles, et ego reficiam vos.'
Tunc vero sugit caudam serpentis, quando non sapit ei potus diuine intelligencie sed prudencia dyaboli, que dicit: 'Comedite, et aperientur oculi.'
Tunc quoque querit flores perituros, quando non curat fructum eterne dulcedinis sed continue habet in ore verba mundi et verba carnis."
Scripture echoes
Notes
- 1 ↩The Latin 'stella ista' (this star) refers back to the 'devout monk' mentioned in the chapter title, whose glory was shown under the image of a star.
- 2 ↩The 'nine claims' (nouem iuribus) likely refers to specific legalistic grounds or sins by which the devil asserts authority over a soul, a common motif in medieval visionary literature.
- 3 ↩The contrast between the 'single moment' (in vno puncto) of divine perception and the 'prolixity' (prolixitate) of human speech highlights the limitations of earthly language in describing eternal realities.
- 4 ↩The Latin 'proprietatis' refers to the monastic vice of personal ownership, which violates the vow of poverty.
- 5 ↩The term 'proprietatis' here refers to the spirit of self-ownership or possessiveness, a common theme in monastic discipline regarding the vow of poverty.
- 6 ↩The Latin 'fossorium' (spade/mattock) is used here as a metaphor for the tool of preaching, intended to break the 'hard ground' of the human heart.
- 7 ↩The metaphor of the broom and the ditch suggests the active, ongoing work of clearing away worldly attachments to make room for spiritual virtues.
- 8 ↩The Latin 'serui' (servants/slaves) in this context, contrasted with the 'lucrum non eternitatis' (profit not of eternity), carries the sense of a hireling or a mercenary worker who lacks the true devotion of a son.
- 9 ↩The term 'pergerino' (peregrino) here likely carries the sense of 'foreign' or 'strange' in the context of monastic simplicity, rather than 'pilgrim'.
- 10 ↩The Latin 'vinculo' (chain/bond) and 'reprehensione' (reproach/condemnation) here refer to the spiritual state of a priest who ministers the sacraments while remaining in a state of unconfessed mortal sin.
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