Christus dat hic sponse notabilem doctrinam ad tenendum vitam actiuam et contemplatiuam, que per Martham et Mariam notabiliter designantur, idest qualiter incipiat et proficiat homo in vita spirituali et virtutibus, vt ascendat ad summum gradum perfecti amoris Dei et proximi. Et primo loquitur de actibus illorum, qui sequuntur vitam Marie.
The Twofold Path of Martha and Mary
Christ introduces the active and contemplative lives, represented by Martha and Mary, and provides foundational guidance for the contemplative soul.
The Son says, "There are two lives, which are like Martha and Mary." Whoever wishes to imitate them must first make a pure confession of all their sins, taking on true compunction for them and holding the will to sin no more. The first life, therefore—the one the Lord Himself testified Mary chose—leads to the contemplation of heavenly things. For this is the best part and the path to eternal salvation.1 Therefore, for anyone who desires to hold to the life of Mary, it is enough to have only the necessities of the body: clothing without ostentation, food and drink in moderation rather than excess, chastity without any corrupt desire, and reasonable fasting according to the Church's rule. If you fast, be careful not to let an unreasonable fast weaken you, so you don't end up neglecting your prayers, preaching, or other good works because of that weakness—works through which you could have served your neighbor and yourself. You should also examine yourself carefully, so you don't grow lukewarm in your commitment to the rigor of justice through fasting, or slack in your works of mercy, because the work of punishing rebels and bringing the faithless under the yoke of the faith requires both physical and spiritual strength. Therefore, any sick person who would rather fast for the honor of God than eat will receive just as great a reward for their good will as the person who fasts reasonably out of charity. Likewise, anyone who eats out of holy obedience, while wishing they could fast instead, will have the same reward as someone who is actually fasting. Second, a soul like Mary shouldn't take joy in the world's honor or prosperity, nor should she grieve over its adversity; instead, she should rejoice in this: that the ungodly are becoming devout, that lovers of the world are becoming lovers of God, and that the good are making progress in goodness and, by striving in the service of God, are becoming more devout. Furthermore, a soul like Mary's should grieve that sinners fall into deeper ruin, that God isn't loved by His own creation, and that God's commandments are treated with contempt. Third, Mary must not be idle, any more than Martha; but once she has finished her necessary sleep, she should rise and give thanks to God with an attentive heart, because He created all things out of His goodness, and by taking on flesh, He recreated all things out of His love, showing through His passion and death a love for humanity than which none could be greater. Furthermore, Maria should thank God for everyone already saved, for everyone in purgatory, and for those still in the world, humbly asking God not to let them be tempted beyond their strength. Mary, too, should be discerning in her prayer and ordered in her praise of God. If she has the necessities of life, she ought to spend more time in prayer, free from anxiety. If, however, you grow weary in prayer and temptations increase, you may certainly work with your hands at some honest and useful task, either for your own needs, if you require it, or for the benefit of others. If, however, you feel weary in both—that is, in prayer and in work—you may certainly take up some honest task or listen to edifying words, provided you do so with complete seriousness and keep all foolish talk away, until your body and soul are made more ready for the work of God. If, however, someone in the state of Mary must support themselves through their own labor, they should shorten their prayer to accommodate necessary work; that very labor will then serve as a perfection and increase of their prayer. If, however, Maria doesn't know how to work or is unable to, she shouldn't feel ashamed, nor should it be a burden for her to beg; rather, she should find it a joy, because in doing so she imitates me, the Son of God—for to enrich humanity, I myself became poor. If, however, Maria is subject to obedience, let her live according to the obedience of her superior, and her crown will be doubled more than if she were in her own liberty.
Generosity and the Interior House
The Lord instructs the soul on the necessity of spiritual generosity, detailing five essential virtues—a house, clothes, food, fire, and medicine—to sustain the interior life.
Fourth, Mary shouldn't be stingy any more than Martha; in fact, she should be most generous. For just as Martha gives of her temporal goods for God’s sake, so Mary must distribute her own spiritual gifts. For if Mary holds God dear in her heart, she must beware of that saying which many have on their lips, saying: It's enough for me if I can help my own soul. What do I have to do with the deeds of my neighbors, or—if I am good—what does it matter to me how others live? My daughter, if those who say and think such things were to see their own friend being dishonored and suffering, they would run even to the point of death to rescue their friend from that suffering. This is how Mary should act. She ought to feel sorrow that her God is offended, and that her brother—her neighbor—is led into sin. If someone falls into sin, Mary should strive, as much as she is able, to see that he is rescued from that sin—yet she must do so with discernment. If Maria is persecuted for this, she should look for a safer place, because I, God himself, have said: 'If they persecute you in one city, flee to another!' Paul did the same thing, because he was needed more at another time, so he was let down over the wall in a basket. Therefore, for Mary to be generous and kind, five things are necessary. First, a house where guests can rest. Second, clothes to cover the naked. Third, food to feed the hungry. Fourth, fire to warm the cold. Fifth, medicine for the sick—that is, words of comfort offered with the love of God. The house of Mary, therefore, is your heart, and its unwelcome guests are all those incoming things that disturb it—namely, anger, sadness, greed, pride, and many similar things that enter through the five senses. So, when all these vices arrive, they should lie there as if they were guests who are asleep, or like those who are at rest.2 Just as a host receives both good and bad guests with patience, so Mary must endure everything for the sake of God through the virtue of patience, never consenting to vices in the slightest, nor taking any pleasure in them, but instead, as much as she is able, gradually removing them from her heart with the help of God's grace. If, however, you cannot remove them, you should endure them patiently against your will as if they were enemies, knowing with absolute certainty that they contribute to a greater crown for you and not at all to your condemnation. Second, Mary should have garments to clothe her guests: namely, interior and exterior humility, and a heart that feels compassion for the suffering of others. If, however, Mary is looked down upon by others, she should immediately turn to her own heart and reflect on how I, God, was despised and rejected and bore it patiently; how, when I was judged, I remained silent; and how, when I was whipped and crowned with thorns, I did not complain.✦ Maria should also take care not to show any signs of anger or impatience toward those who criticize her, but instead bless those who persecute her, so that those who see it may bless the God whom Maria imitates, and God himself will give a blessing in return for their cursing. Maria should also be careful not to slander or reproach those who trouble her, because it's damnable to slander others, to listen to someone who is slandering, or to reproach a neighbor out of impatience. Therefore, so that Mary may possess the good of humility and perfect patience, she should strive to be cautious, or by advising, warn those who slander others about the danger they are in, and urge them with charity, both in word and example, toward true humility. Furthermore, Mary’s garment should be compassion. For if she sees her neighbor sinning, she should feel compassion for him and pray to God that He might have mercy on him. If, however, you see your neighbor suffering injury, loss, or insult, you should feel for them and help them with your prayers, your assistance, and your own active concern—even by appealing to those with power in this world—because true compassion doesn't seek its own interests, but the interests of others. If, however, a Mary finds that she isn't heard by the powerful, or that leaving her cell accomplishes nothing, then she should pray to God all the more earnestly for those who are suffering.3 God, who searches the heart, will turn the hearts of others toward the peace of the afflicted person because of the love of the one praying; and either that person will be freed from their tribulation, or God will give them the patience to double their crown. Therefore, this kind of garment—humility and compassion—must be present in Mary's heart, because nothing draws God into the soul as much as humility and compassion for one's neighbor. Third, let Mary have food and drink for her guests. Burdensome guests take up residence in Mary’s heart whenever it is snatched outside itself, longing to see delightful earthly things and possess temporal ones, or whenever the ear desires to hear its own praise. This happens when the flesh seeks pleasure in carnal things, when the spirit makes excuses for its weakness and tries to downplay its faults, when a weariness for what is good sets in along with a forgetfulness of the things to come, and when good deeds are considered many while bad ones are forgotten. Against such guests, therefore, we need Mary’s counsel, and we must not sleep through it in indifference. Therefore, let Mary, animated by faith, rise up strongly and answer these guests this way: "I don't want to own any worldly things," she says; "I only want enough to sustain my body." I don't want to spend even the smallest moment of time except for the honor of God, nor do I want to pay attention to what's beautiful or vile, useful to the flesh or useless, tasty to my palate or tasteless, unless it's for the pleasure of God and the benefit of my soul. I don't even care to live for a single hour unless it's for the honor of God. Such a will, therefore, is food for the guests who arrive, and such a response extinguishes disordered desires.
The Fire of the Holy Spirit
Christ explains the role of the Holy Spirit's fire in enlightening the soul and the importance of humility in both private and public witness.
Fourth, Mary should have the fire to warm her guests and to enlighten them. This fire, therefore, is the warmth of the Holy Spirit. For it is impossible for anyone to be able to deny their own will, or carnal affection for parents, or the love of riches, unless by the working instinct and warmth of the Holy Spirit. Yet not even Mary herself, however perfect she may be, can begin or continue a blessed life without the love and instruction of the Holy Spirit. So, for Mary to shine for the guests who arrive, she should first think this way: "God," she says, "created me for this reason: so that I might honor Him above all things, and by honoring Him, love and fear Him." He was also born of a virgin to teach the way to heaven, a way I should follow by imitating Him with humility. Then, by His death, He opened heaven so that I might hasten toward it through longing and by coming to Him." Mary should also reflect on and examine all her works, her thoughts, and her affections—specifically, how she has offended God, how patiently God tolerates humanity, and in how many ways He calls humanity to Me. Such thoughts are like guests to Mary, for they all remain in darkness unless they're illuminated by the fire of the Holy Spirit. This fire truly enters the heart when the soul finds it reasonable to serve God, and when it would rather suffer any pain than knowingly provoke to anger the God by whose goodness it was created and by whose blessed blood it was redeemed. The heart also gains light from this good fire when the mind thinks and discerns with what intention every guest—that is, every thought—arrives; when the heart examines whether a thought tends toward eternal joy or toward what is passing, and when it leaves no thought unexamined, none unpunished, and none without fear. Therefore, to obtain this fire and keep it once it's lit, it's necessary that Mary bring dry wood to feed it—that is, she must diligently watch the movements of the flesh so that the flesh doesn't grow arrogant, and she must apply every effort to increase works of piety and devout prayers, in which the Holy Spirit delights. But it's vital to realize that when a fire is lit inside a sealed container with no ventilation, it goes out much faster, and the container grows cold. It's the same with Mary. If she lives for nothing but to honor God, it's right that her mouth should be opened and the flame of her love should go forth. The mouth is opened, then, when someone speaks from a burning love and brings forth spiritual children for God. But Maria must be careful to open her mouth to preach only where the good may become more fervent and the bad may be made better, where justice can be increased and wicked habits abolished. My apostle Paul sometimes wanted to speak but was held back by my Spirit; he kept silent when the time wasn't right and spoke when the time was fitting, using sometimes gentler words and sometimes harsher ones, and he directed all his words and deeds toward the glory of God and the strengthening of the faith. If Maria isn't able to preach, but still has the desire and the knowledge to do so, she should act like a fox: it wanders over the hills, searching out many places on foot, and wherever it finds better and more suitable ground, that is where it digs its den to rest. In this way, let Mary reach out to the hearts of many through her words, examples, and prayers; and whenever she finds hearts more ready to receive the words of God, let her stay there, offering whatever encouragement and persuasion she can. Mary should also work to ensure that her flame finds a fitting outlet, because the greater the flame, the more people are enlightened and set on fire by it. The flame finds its proper outlet when Mary neither fears disgrace nor seeks her own praise, and when she neither dreads adversity nor finds pleasure in prosperity. It is then more acceptable to God that Mary should perform good works in public rather than in private, so that those who see them may glorify God.✦ You should know that Mary must send forth two flames—one in secret and the other in public—which means she must possess a twofold humility. The first should be within the heart, and the second should be outward. First, Maria should consider herself unworthy and useless for anything good; she shouldn't think she's better than anyone else, nor should she crave praise or attention. She must flee arrogance, desiring God above all things and imitating His words. If, however, Mary shows such a flame through the signs of her works, then her heart will be illuminated by charity, and all opposing things that come her way are overcome and easily endured. The second flame should be public. For if true humility is in your heart, it must also appear in your clothing, be heard in your speech, and be brought to completion in your actions. True humility in clothing is found when you choose a garment of lesser value—one that provides warmth and utility—rather than one of greater value, which would only lead to pride and showing off. A garment that costs little and is considered cheap and common by people is truly beautiful in God’s eyes, because it encourages humility. But a garment that is bought for a high price and called beautiful is ugly in God’s eyes, because it takes away the beauty of the angels—that is, humility. But if Mary is forced by some reasonable cause to wear clothing a bit better than she would like, she shouldn't be upset about it, because her reward is increased by this. Furthermore, Maria should maintain humility in her speech—that is, by speaking humbly, avoiding coarse language, guarding against talking too much, not over-refining her words, and not setting her own opinions above those of her superiors. If Maria hears herself being praised for some good work, she shouldn't be puffed up, but should respond like this: 'Praise be to God, who gave everything!' For what am I but dust before the wind, or what good is in me, who am like earth without water?' If, however, Mary is criticized, she shouldn't be upset, but should answer like this: 'It's deserved, because I've sinned so often in the sight of God and haven't repented.' I deserve even greater afflictions. Therefore, pray for me, so that by enduring temporary insults, I may escape those that are eternal.' If, however, Mary is provoked to anger by the bad behavior of others, she should be careful not to let her tongue loose with thoughtless replies, because pride often accompanies anger. The advice, therefore, is this: when anger and pride arise, keep your lips sealed until your will can ask God for the grace to endure and can reflect on what or how you should respond, so that you might overcome yourself; for then the anger in your heart is calmed, and you're able to respond wisely to the foolish. You should also know that the devil is very envious of Mary. If he can't stop her by leading her to break God's commandments, he then tries to provoke her into a quick temper, or into the dissipation of empty joy, or into loose and joking talk. Therefore, Mary should always seek help from God, so that every word she speaks and every action she takes may be governed by Him and directed toward Him. Furthermore, let Mary practice humility in her work, so that she does nothing for the sake of earthly praise, attempts nothing new, is never ashamed of humility in her work, avoids drawing attention to herself, defers to everyone, and in all things considers herself unworthy. Furthermore, let Mary choose to sit with the poor rather than with the rich, to obey rather than to lead, to be silent rather than to speak, and to be solitary rather than to spend time with the powerful and her own relatives. Maria should also hate her own will, always meditate on her own death, and avoid being curious, complaining, or forgetful of the justice of God and her own affections.4 Mary should also go to confession often, stay vigilant against her temptations, and desire to live for nothing but the increase of God's honor and the salvation of souls.
The Reward of Faithful Stewardship
Using the parable of the ship, the Lord describes the double reward for those who lead souls with selfless love, contrasting them with those who seek personal honor.
If a Mary who is already affected in the way I've described is chosen to take on the role of a Martha, and out of love for God she obediently takes up the task of guiding many souls, she'll be given a double crown, as I'll show you through a comparison. There was a certain powerful master who owned a ship laden with precious goods. He told his servants, 'Go to such-and-such a port, and there I will find great profit and a gracious harvest.' If the winds rise up, work hard and don't grow weary, because your reward will be great.' The wind grew strong against the sailors, the storms swelled, and the ship was severely battered. Then the ship's captain lost heart, and everyone despaired of their lives; they agreed to head for whatever port the wind blew them toward, rather than the port the master had intended for them. Hearing this, one of the servants—more faithful than the rest and groaning with a fervent zeal for his master’s love—violently seized the ship’s rudder and steered it with all his strength toward the port his master intended. Therefore, the person who has so courageously steered the ship to port deserves a greater reward than the others. It's the same for a good leader who, out of love for God and for the salvation of souls, takes on the burden of authority without caring about personal honor, because they'll receive a double reward. First, they'll share in all the good things of those they've brought to port; second, their glory will increase without end. It will be the opposite for those who crave honors and positions of authority: they'll surely share in all the punishments and sins of those they've taken it upon themselves to lead. Second, their confusion will be endless. For prelates who crave honors are more like harlots than prelates, because they deceive souls with their own bad examples and words. They aren't worthy to be called Mary or Martha unless they amend themselves through penance. Fifth, Mary must offer medicine to her guests—that is, she must gladden them with good words—because, regarding everything that might happen, whether joyful or sad, she ought to say: 'I want,' she says, 'whatever God wants me to want, and I am ready to obey His will, even if I were to go into hell.' This kind of will is medicine for whatever happens to the heart; it’s a source of delight in tribulation and a steadying influence in prosperity. But because Mary has many enemies, she should therefore make confession continually. As long as someone knowingly remains in sin when they have the chance to confess, but neglects or ignores it, they should be called an apostate before God rather than a follower of Mary.5
Perfecting the Active Life
The Lord concludes by instructing on the dignity of the active life and explaining how Martha and Mary must work together to bring the soul to full perfection.
Also, regarding the activities of Martha’s life. Understand, however, that while Mary’s part is the best, Martha’s part isn't bad; on the contrary, it’s praiseworthy and pleasing to God. I’ll tell you now, therefore, how Martha ought to be instructed. She, too, must possess five good things, just as Mary does. First, a right faith in the Church of God. Second, she must know the commandments of the Godhead and the counsels of evangelical truth, and she must fulfill them in heart and in action. Third, she must restrain her tongue from every evil word that is against God and neighbor, and her hand from every illicit and dishonest action; she must also keep her soul from excessive desire and pleasure, and know how to be content with what is granted, without longing for what is superfluous. Fourth, perform works of mercy reasonably and humbly, so that you don't offend God in any way by placing your confidence in those works. Fifth, love God above all things and more than yourself. That is what Martha did. She joyfully gave herself to me by following my words and my works, and afterward she gave all her own goods for the sake of my love. She grew weary of temporal things and sought heavenly ones; she patiently endured everything, and she cared for others just as she did for herself. For this reason, she was always reflecting on my love and my passion, finding joy in her trials, and loving everyone just as a mother would. Martha herself also followed me every day, desiring nothing but to hear the words of life. She also sympathized with those who were suffering, comforted the sick, spoke ill of no one, but overlooked the faults of her neighbor and prayed for everyone. Therefore, anyone who desires charity in the active life ought to follow Martha by loving their neighbor so as to attain heaven, yet without fostering their neighbor's vices, while fleeing from personal praise and all pride and duplicity. You also shouldn't harbor anger or envy. But notice that when Martha pleaded for her dead brother Lazarus, she came to me first, yet her brother wasn't raised to life immediately. Later, when Mary was called, she came too, and then, for the sake of both sisters, their brother was raised. It's the same way in the spiritual life. For anyone who perfectly desires to be a Mary must first be a Martha, working in my honor in a bodily way, and must know how to resist the desires of the flesh and stand against the temptations of the devil. Afterward, with careful deliberation, you can ascend to the level of Mary. If someone hasn't been tested and tried, and hasn't overcome the impulses of their own flesh, how can they consistently cling to heavenly things? What is this dead brother of Martha and Mary, if not imperfect action? Often, good work is done with an indiscreet intention and an unconsidered spirit, and so it proceeds sluggishly and lukewarmly. But for a good work to be acceptable to me, it must be revived and brought to life through Martha and Mary—that is, when your neighbor is sincerely loved for God's sake and directed toward God, and when God alone is desired above all things. Then every good work a person does is pleasing to God. That’s why I said in the Gospel that Mary chose the better part.✦ For Martha’s part is good when she grieves over the sins of her neighbors. Martha’s part is also better when she works to ensure that people live and sustain themselves wisely and honestly, and she does this out of love for God alone. But Mary’s part is the best, when she contemplates only heavenly things and the gain of souls. God also enters the home of Martha and Mary when the mind, filled with good affections and calmed from the noise of the world, always thinks of God as if He were present, and not only meditates on His love but labors for it day and night.
Read the original Latin
Filius loquitur: "Due sunt vite, que assimilantur Marthe et Marie. Quas qui imitari voluerit, faciat primo puram confessionem de omnibus peccatis suis, assumendo veram contricionem de eis et habendo voluntatem amplius peccata non faciendi.
Prima igitur vita, quam testante Domino Maria elegit, ducit ad contemplacionem celestium. Hec enim est optima pars et dieta salutis eterne.
Omnis ergo ille, qui vitam Marie tenere desiderat, sufficit ei solummodo habere necessaria corporis, scilicet vestes sine ostentacione, cibum et potum in parcitate et non in superfluitate, castitatem sine vlla delectacione praua, ieiunia racionabilia iuxta Ecclesie constitucionem.
Qui vero ieiunat, attendat, vt non infirmetur ex irracionabili ieiunio, ne ex illa infirmitate oraciones et predicaciones diminuat seu alia bona ex hoc omittat, quibus proximo et sibi ipse prodesse posset.
Diligenter quoque examinet, ne tepidus fiat ex ieiunio ad iusticie rigorem vel remissus ad opera pietatis, quia ad puniendos rebelles et ad subiciendos iugo fidei infideles opus est fortitudine tam corporali quam spirituali.
Ideo omnis infirmus, qui magis in honore Dei ieiunare vellet quam comedere, eque magnam mercedem habebit propter voluntatem bonam sicut ille, qui ieiunat racionabiliter ex caritate. Similiter, qui propter obedienciam sanctam comedit, volens magis ieiunare quam comedere, eandem mercedem habebit, sicut qui ieiunat.
Secundo Maria non debet gaudere de mundi honore et eius prosperitate nec dolere ex eius aduersitate sed in hoc gaudeat, quod scilicet impii fiunt deuoti, quod mundi amatores fiunt dilectores Dei, quod boni proficiunt in bono et decertando in seruicio Dei fiunt deuociores.
Ex hoc eciam doleat, qui est Maria, quod peccatores cadunt in deterius, quod Deus a creatura sua non diligitur, quod mandata Dei contempnuntur.
Tercio Maria non debet esse ociosa sicut nec Martha, sed peracto sompno suo necessario surgat et regracietur Deo ex cordis attencione, quia omnia ex bonitate sua creauit et ex caritate sua assumendo carnem omnia recreauit, ostendens per passionem et mortem suam dileccionem suam ad hominem, qua maior esse non posset.
Regracietur eciam Maria Deo pro omnibus, qui iam saluati sunt, et pro omnibus, qui sunt in purgatorio, et pro hiis, qui in mundo sunt, rogando humiliter Deum, vt vltra vires non permittat eos temptari.
Maria quoque sit discreta in oracione et in laudibus Dei ordinata. Nam si habet necessaria vite, sine sollicitudine debet facere oraciones prolixiores.
Si vero in orando attediatur et accrescunt temptaciones, potest quidem laborare manibus aliquod opus honestum et vtile, vel ad vtilitatem propriam, si indiget, aut ad commodum aliorum.
Si vero attediatur in vtroque, scilicet in oracione et labore, tunc quidem potest habere aliquam occupacionem honestam vel verba audire edificatoria cum omni grauitate omni scurrilitate remota, donec corpus et anima habiliora ad opus Dei efficiantur.
Si vero Maria est talis, quod non habet sustentacionem corporis nisi ex labore suo, tunc faciat oracionem breuiorem propter opus necessarium, et ipse labor perfeccio erit et augmentum oracionis.
Si autem Maria laborare non scit aut non potest, tunc non verecundetur nec sit ei onerosum mendicare, ymmo magis gaudiosum, quia tunc imitatur me, filium Dei; quia vt homo ditaretur, me ipsum pauperem feci.
Si vero Maria subiecta est obediencie, viuat secundum obedienciam prelati sui, et duplicabitur corona eius magis, quam si esset in libertate.
Quarto Maria non debet esse auara sicut nec Martha, ymmo largissima. Nam sicut Martha tribuit temporalia propter Deum, sic Maria debet distribuere sua spiritualia.
Si enim Maria habet Deum in corde suo carum, caueat a verbo illo, quod multi habent in ore dicentes:
'Sufficit michi, si iuuare potero animam meam propriam. Quid michi de operibus proximorum aut, si ego bonus sum, quid ad me, quomodo alii viuant?'
O filia, illi, qui talia dicunt et cogitant, si viderent amicum suum dehonestari et tribulari, currerent vsque ad mortem, vt amicus de tribulacione eriperetur.
Sic Maria faciat. Dolere enim debet, quod Deus suus offenditur, quod frater suus, qui est proximus suus, scandalizatur. Aut si aliquis incurrit peccatum, conetur Maria, in quantum potest, vt ille a peccato eripiatur, attamen cum discrecione.
Et si propter hoc Maria persequatur, querat alium locum tuciorem, quia ego ipse Deus dixi: 'Si vos persecuti fuerint in vna ciuitate, fugite in aliam!' Sic et Paulus fecit, quia alio tempore necessarior erat et ideo dimissus per murum in sporta.
Ergo, vt Maria larga sit et pia, necessaria sunt et quinque. Primo domus, in qua dormiant hospites. Secundo vestes ad vestiendum nudos. Tercio cibus ad cibandum esurientes. Quarto ignis ad calefaciendum frigidos. Quinto medicina pro infirmis, idest verba consolatoria cum caritate Dei.
Domus igitur Marie est cor eius, cuius mali hospites sunt omnia illa adueniencia, que conturbant cor eius, scilicet ira, tristicia, cupiditas, superbia et multa similia, que per quinque sensus ingrediuntur.
Omnia igitur ista vicia, quando adueniunt, debent quasi iacere sicut illi hospites, qui dormiunt, et sicut illi, qui sunt in requie.
Quia sicut hospitalarius recipit malos et bonos hospites cum paciencia, sic Maria debet omnia tollerare propter Deum ex virtute paciencie et nec in minimo consentire viciis nec in eis delectari sed a corde, in quantum potest, paulatim gracia Dei cooperante illa remouere.
Si autem remouere non potest, tolleret illa pacienter contra voluntatem tamquam hostes, sciens certissime, quod ei proficiunt ad coronam maiorem et nequaquam ad dampnacionem.
Secundo Maria habeat vestes, quibus cooperiantur hospites, scilicet humilitatem interiorem et exteriorem et compassionem mentis in affliccione proximorum.
Si vero Maria despiciatur ab hominibus, recurrat statim ad mentem suam cogitando, quomodo ego Deus contemptus et despectus pacienter tollerabam, quomodo iudicatus obmutui, quomodo flagellatus et coronatus spinis non murmurabam.
Attendat eciam Maria, quod non ostendat obiurgantibus se signa ire vel impaciencie sed benedicat persequentibus se, vt videntes benedicant Deum, quem imitatur Maria, et ipse Deus dabit benediccionem pro malediccione.
Maria eciam caueat, vt non detrahat vel improperet molestantibus se, quia dampnabile est et detrahere et detrahentem audire et ex impaciencia proximo exprobrare.
Propterea, vt Maria bonum humilitatis et paciencie perfecte possideat, studeat incautare seu auisando ammonere detrahentes aliis de periculo eorum et ammoneat eos cum caritate verbo et exemplo ad veram humilitatem.
Item vestis Marie debet esse compassio. Si enim viderit peccare proximum suum, compaciatur ei rogando Deum, vt ei misereatur.
Si vero viderit eum pati iniuriam, si dampna vel contumeliam, condoleat ei et iuuet eum precibus et auxilio et sollicitudine sua eciam apud potentes seculi, quia vera compassio non querit, que sua sunt sed que proximorum.
Si vero Maria talis est, quod non exauditur apud principes nec proficit egressus eius de cella, tunc roget Deum obnixius pro afflictis.
Et Deus, qui inspector est cordis, propter caritatem rogantis conuertet corda hominum ad pacem afflicti, et aut liberabitur a tribulacione sua, aut dabitur ei a Deo paciencia, vt duplicetur corona sua.
Ergo talis vestis, scilicet humilitas et compassio, debet inesse cordi Marie, quia nichil ita attrahit in animam Deum sicut humilitas et compassio proximorum.
Tercio habeat Maria cibum et potum pro hospitibus. Nam graues hospites hospitantur cor Marie, quando scilicet cor rapitur extra se et appetit videre delectabilia terrena et possidere temporalia, quando auris desiderat audire proprium honorem,
quando caro querit delectari in carnalibus, quando spiritus pretendit excusacionem fragilitatis et leuigacionem culpe, quando accedit tedium boni et obliuio futurorum, quando opera bona reputantur multa et mala sunt in obliuione.
Contra tales ergo hospites opus est Marie consilio et nequaquam dissimulando dormitare. Ergo Maria fide animata surgat fortiter et taliter respondeat hospitibus istis:
'Ego', inquiens, 'nolo aliquid possidere de temporalibus, sed habere volo exiguam corporis mei sustentacionem.
Ego nec minimum punctum horarum et temporum expendere volo nisi in honorem Dei, sed nec attendere volo pulchrum et vile, nec vtile carnis et inutile, nec sapidum gustui meo aut insipidum nisi ad beneplacitum Dei et anime vtilitatem. Quia nec delector viuere per vnam horam nisi ad honorem Dei.'
Talis igitur voluntas est cibus hospitum adueniencium et talis responsio extinguit delectamenta inordinata.
Quarto Maria habeat ignem ad calefaciendum hospites et ad illuminandum eos. Iste itaque ignis calor est Spiritus Sancti. Impossibile quippe est aliquem posse abnegare propriam voluntatem vel carnalem affectum parentum seu amorem diuiciarum nisi Spiritus Sancti operante instinctu et calore.
Sed nec ipsa Maria quantumcumque perfecta inchoare vel continuare valet vitam beatam sine ipsius Spiritus Sancti dileccione et informacione. Vt ergo Maria luceat hospitibus aduenientibus, primo cogitet taliter:
'Deus', inquiens, 'ea racione me creauit, vt scilicet ipsum super omnia honorarem et honorando diligerem et timerem. Natus quoque est de virgine, vt viam ad celum doceret, quam imitando ego sequerer cum humilitate. Deinde morte sua aperuit celum, vt illuc desiderando et veniendo festinarem.'
Cogitet eciam Maria et examinet omnia opera sua et cogitatus et affectus, scilicet quomodo offenderit Deum et quam pacienter Deus tollerat hominem et quam multis modis vocat hominem ad me.
Tales igitur cogitaciones et similes hospites sunt Marie, qui omnes quasi in tenebris sunt, nisi illuminentur igne Spiritus Sancti.
Qui quidem ignis tunc aduenit in cor, quando Maria cogitat racionabile esse seruire Deo, quando magis omnem penam vellet sufferre quam scienter Deum ad iram prouocare, cuius bonitate anima creata est et sanguine benedicto redempta.
Tunc eciam cor de isto bono igne habet lucem, quando animus cogitat et discernit, qua intencione quilibet hospes, idest quelibet cogitacio, aduenit, quando cor examinat, si cogitacio tendit ad perpetuum gaudium vel ad transitorium, si nullam cogitacionem dimittit indiscussam, nullam impunitam, nullam sine timore.
Ergo, vt ignis iste optineatur et optentus custodiatur, necesse est, vt Maria comportet ligna arida, quibus nutriatur ignis iste, idest diligenter obseruet carnis motus, ne insolescat caro, et apponat omnem diligenciam, vt opera pietatis et oraciones deuote augeantur, quibus Spiritus Sanctus delectatur.
Sed summo opere sciendum est et considerandum, quod, vbi ignis accensus est in vase clauso non habens exitum, cicius extinguitur et vas frigescit.
Sic est et cum Maria. Si enim ipsa ad nichil aliud velit viuere, nisi vt possit facere honorem Deo, expedit ei, vt os eius aperiatur et flamma caritatis eius egrediatur.
Tunc autem aperitur os, quando ex feruenti caritate loquendo filios spirituales Deo generat. Sed diligenter attendat Maria, quod ibi aperiat os predicacionis sue, vbi boni fiant feruenciores et mali efficiantur meliores, vbi iusticia possit augeri et praua consuetudo aboleri.
Nam Paulus apostolus meus quandoque loqui voluit sed per Spiritum meum prohibitus est, qui tempore accepto tacuit et tempore congruo locutus est, qui quandoque leuioribus verbis, quandoque seuioribus vsus est, qui omnia verba sua et opera habuit ad Dei gloriam et fidei confortacionem.
Si autem Maria non valet predicare habens nichilominus voluntatem et scienciam predicandi, faciat sicut vulpis, qui circuiens monticulos inquirit plura loca pedibus, et vbi reperit loca meliora et apciora, ibi facit requiei sue fossam.
Sic Maria attemptet verbis et exemplis et oracionibus corda multorum, et quando inuenit corda apciora ad recipiendum verba Dei, ibi immoretur ammonendo et suadendo, que potest.
Maria eciam laboret, vt conueniens exitus detur flamme sue, quia quo maior est flamma, eo plures illuminantur et inflammantur.
Tunc autem flamma habet exitum conuenientem, quando Maria nec formidat vituperium nec querit laudem propriam, quando nec timet aduersa nec delectatur in prosperis, et tunc accepcius est Deo, quod Maria faciat opera bona in publico quam in occulto, quatenus videntes glorificent Deum.
Sciendum autem est, quod Maria debet emittere duas flammas, vnam in occulto et aliam in publico, hoc est duplicem humilitatem habere. Prima sit in corde interius, secunda sit exterius.
Prima est, vt Maria cogitet se indignam et inutilem ad omnia bona et vt nullis se in cogitacione preferat, laudari et videri non appetat, arroganciam fugiat, Deum super omnia desiderando et eius verba imitando.
Si autem Maria talem flammam emittit signis operum, tunc illuminabitur cor eius caritate, et omnia contraria adueniencia vincuntur et faciliter tollerantur. Secunda flamma sit in publico.
Si enim vera humilitas est in corde, apparere eciam debet in veste et audiri ab ore et perfici operacione.
Tunc autem vera humilitas est in veste, quando magis eligit Maria vestem minoris valoris, ex qua habet calorem et vtilitatem, quam vestem maioris valoris, ex qua habebit superbiam et ostentacionem.
Nam vestis, que valet modicum et vocatur apud homines vilis et abiecta, vere pulchra est apud Deum, quia prouocat humilitatem. Vestis vero, que multo precio emitur et vocatur pulchra, deformis est apud Deum, quia aufert pulchritudinem angelorum, idest humilitatem.
Sed si Maria ex aliqua racionabili causa cogeretur habere habitum modicum meliorem, quam ipsa vellet, non propter hoc turbetur, quia ex hoc augetur merces eius.
Item Maria debet habere humilitatem in ore, scilicet loquendo humilia, vitando scurrilia, cauendo multiloquia, non subtilizando verba, non preferendo sua sensibus meliorum.
Si vero Maria audierit se pro aliquo bono opere laudari, non eleuetur sed respondeat sic: 'Laus sit Deo, qui dedit omnia! Quid enim ego sum nisi puluis ante faciem venti aut quid boni a me, qui sum sicut terra sine aqua?'
Si vero Maria vituperatur, non contristetur sed respondeat sic: 'Dignum est, quia tociens in conspectu Dei peccaui et non penitui. Maioribus enim affliccionibus ego digna sum. Ideo rogate pro me, vt tollerando obprobria temporalia fugiam sempiterna.'
Si vero Maria prouocetur ad iram ex improbitate proximorum, caueat diligenter, ne soluat linguam responsionibus indiscretis, quia iram sepe superbia comitatur.
Ideo consilium est, vt adueniente ira et superbia comprimantur labia tanto tempore, quousque voluntas petere possit auxilium a Deo paciendi et deliberare, quid vel qualiter respondendum sit, vt vincere possit se ipsum; quia ira tunc mitigatur in corde et homo valet sapienter insipientibus respondere.
Scito eciam, quod dyabolus multum inuidet Marie. Qui si eam impedire non potest per transgressionem mandatorum Dei, tunc excitat eam ad facilitatem magne ire aut ad dissolucionem vane leticie aut ad verba dissoluta et iocosa.
Ideo Maria semper petat auxilium a Deo, vt omnis eius locucio et operacio ab eo regantur et ad eum dirigantur.
Item Maria habeat humilitatem in opere, vt nichil faciat causa terrene laudis, nichil attemptet noui, nichil humilitatis erubescat in opere, fugiat singularitatem, omnibus deferat, in omnibus reputet se indignam.
Item Maria eligat magis sedere cum pauperibus quam sedere cum diuitibus, magis obedire quam preesse, magis silere quam loqui, magis esse solitaria quam cum potentibus et parentibus conuersari.
Maria quoque odiat propriam voluntatem, mortem suam semper meditetur, non sit curiosa, non murmuratrix nec obliuiosa iusticiarum Dei et affeccionum suarum.
Maria quoque frequens sit ad confessiones, sollicita in temptacionibus suis, desiderans ad nichil aliud viuere, nisi vt honor Dei et salus animarum augeatur.
Igitur Maria, que taliter, sicut iam est dictum, affecta est, si eligatur in Martham et obediens ex caritate Dei suscipit regere animas multorum, dabitur ei duplex corona, sicut per similitudinem ostendo tibi.
Dominus quidam erat potens habens nauem oneratam mercimoniis preciosis. Qui dixit famulis suis: 'Ite ad portum talem, et ibi erit michi lucrum magnum et fructus graciosus. Si insurgunt venti, laborate viriliter et non attediamini, quia merces vestra erit magna.'
Igitur famulis nauigantibus preualuit ventus, intumuerunt procelle et nauis quassata est grauiter. Tunc autem gubernator nauis tepuit et omnes desperabant de vita et condixerunt venire ad vnum portum, quo flauit eos ventus, et non ad illum portum, quem eis dominus designauerat.
Quod audiens vnus famulorum fidelior et ingemiscens ex zelo amoris domini feruens arripuit violenter gubernaculum nauis et viribus perduxit nauem ad portum, quem dominus volebat.
Igitur homo iste, qui sic viriliter nauem perduxit ad portum, maiori mercede pre aliis est remunerandus. Simile ergo est de prelato bono, qui propter amorem Dei et pro salute animarum suscipit onus regiminis non curans de honore, quia duplicem mercedem habebit.
Primo, quod particeps erit omnium bonorum eorum, quotquot perduxit ad portum; secundo, quod gloria eius augebitur sine fine. Sic erit econtra de illis, qui ambiunt honores et prelaciones: erunt quippe participes omnium penarum et peccatorum eorum, quos susceperunt regere.
Secundo /quod/ confusio eorum erit sine fine. Nam prelati, qui ambiunt honores, similiores sunt meretricibus quam prelatis, quia decipiunt animas malis exemplis suis et verbis. Et indigni sunt vocari Maria vel Martha, nisi se penitencia emendent.
Quinto Maria debet dare medicinam hospitibus suis, idest eos letificare verbis bonis, quia ad omnia, que euenire possent, siue sint leta siue tristia, sic dicere debet: 'Ego', inquiens, 'volo, quidquid me Deus velit velle, et eius voluntati parata sum obedire, eciam si irem in infernum.'
Nam talis voluntas est medicina contra adueniencia cordi, et hec voluntas est delectacio in tribulacione et temperamentum bonum in prosperitate. Sed quia Maria multos habet inimicos, ideo continue faciat confessionem.
Nam quamdiu scienter moratur in peccato habens copiam confitendi et negligit vel non attendit, tunc magis apostata dicenda est coram Deo quam Maria."
Item de actibus vite Marthe. "Scito eciam, quod, licet pars Marie optima sit, non tamen ideo pars Marthe mala est, ymmo laudabilis et beneplacens Deo. Ideo dicam tibi nunc, quomodo Martha institui debet.
Ipsa quippe debet habere sicut et Maria eciam quinque bona. Primo fidem rectam Ecclesie Dei. Secundo scire precepta deitatis et consilia euangelice veritatis, et illa debet perficere corde et operacione.
Tercio cohibere linguam ab omni verbo malo, quod est contra Deum et proximum, et manum ab omni illicita et inhonesta operacione, et animum debet continere a nimia cupiditate et delectacione, scire quoque contentari de concessis et superflua non desiderare.
Quarto perficere opera misericordie racionabiliter et humiliter, vt propter confidenciam illorum operum in nullo offendat Deum. Quinto diligere Deum super omnia et plus quam se ipsum. Sic fecit Martha.
Nam ipsa gaudenter dedit se ipsam michi sequendo verba et opera mea, et postea dedit omnia bona sua pro amore meo. Et ideo fastidiuit temporalia et querebat celestia, ideo pacienter omnia sustinuit et de aliis sicut de se ipsa curabat,
ideo semper cogitabat caritatem meam et passionem meam et letabatur in tribulacionibus, et sicut mater diligebat vniuersos.
Ipsa eciam Martha sequebatur me cottidie, nichil desiderans nisi audire verba vite. Ipsa quoque compaciebatur dolentibus, consolabatur infirmos, neminem maledicens sed dissimulans improbitates proximi et pro omnibus orans.
Omnis ergo, qui caritatem desiderat in vita actiua, sequi debet Martham diligendo proximum, vt optineat celum, sed non fouendo vicia eius, fugiendo laudem propriam et omnem superbiam et duplicitatem. Iram eciam et inuidiam non debet seruare.
Sed nota, quod Martha rogans pro fratre suo Lazaro mortuo prior venit ad me, sed non resuscitabatur frater eius statim. Sed venit postea Maria vocata, et tunc propter ambas sorores frater resuscitatur.
Sic eciam est in spirituali vita. Nam qui perfecte desiderat esse Maria, debet prius esse Martha laborando in honore meo corporaliter, et scire debet prius resistere desideriis carnis et temptacionibus dyaboli obuiare.
Et postea potest cum deliberacione ascendere ad gradum Marie. Qui enim non est probatus et temptatus et qui non vicerit motus carnis sue, quomodo potest iugiter celestibus inherere?
Quis vero est frater mortuus Marthe et Marie nisi operacio imperfecta? Nam multociens operacio bona fit indiscreta intencione et indeliberato animo et ideo remisse et tepide procedit.
Sed vt operacio bona sit michi acceptabilis, resuscitatur et reuiuiscit per Martham et Mariam, idest quando proximus sincere diligitur propter Deum et ad Deum et solus Deus desideratur super omnia.
Et tunc omnis bona operacio hominis beneplacita est Deo. Ideo ego dixi in euangelio, quod Maria optimam partem elegit. Nam pars Marthe tunc bona est, quando dolet de peccatis proximorum.
Est quoque pars Marthe tunc melior, quando laborat, quomodo homines sapienter et honeste viuant et subsistant, et hoc facit propter solius Dei dileccionem. Sed pars Marie optima est, quando ipsa sola celestia et animarum lucra contemplatur.
Tunc quoque Deus domum Marthe et Marie ingreditur, quando mens repleta bonis affeccionibus et pacata a secularium tumultibus Deum quasi presentem semper cogitat et in eius dileccione non solum meditatur sed laborat die ac nocte."
Scripture echoes
- ↩Isa.53.7 — He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb led to slaughter, and like a sheep silent before its shearers, so he did not open his mouth.
- ↩Matt.5.16 — In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in the heavens.
- ↩Luke.10.42 — Few things are needed, or only one. For Mary has chosen the good portion, which will not be taken away from her.
Notes
- 1 ↩The Latin 'dieta' here is used in the sense of a journey or a daily course/path, rather than the modern sense of food restriction.
- 2 ↩The Latin 'quasi iacere' suggests a state of being rendered inactive or harmless, like a guest who has been welcomed but is not permitted to disturb the household.
- 3 ↩The text uses 'Maria' as a type for the contemplative life, contrasting with the 'Martha' (active life) mentioned in the chapter title.
- 4 ↩The term 'iusticiarum Dei' here likely refers to the righteous acts or judgments of God, while 'affeccionum suarum' refers to the movements of her own heart or interior state.
- 5 ↩The Latin 'Maria' here refers to the contemplative life (Mary of Bethany), contrasted with the 'apostata' (one who has fallen away from the faith/vocation).
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