Visio Decima
The Call to Interior Vigilance
The Son of Man calls the lukewarm to awaken from their spiritual slumber and embrace the labor of true repentance.
After this, at the top of the eastern corner of the building I had been shown—where the clear wall and the stone wall met—I saw seven steps of the whitest marble. They seemed to lead up to the great stone where the radiant figure I mentioned earlier sat on a dome-shaped throne. Above those steps was a seat where a young man sat, wearing a purple tunic. He had a noble, manly face, though it was pale, and dark hair that flowed down to his shoulders. I could see him from his head down to his navel, but from the navel down, he was hidden from my sight. He looked out into the world and cried out with great strength to the people in it: "You foolish people, languishing in yourselves, lukewarm and shameful! You won't even open one eye to see who you are in the goodness of your spirit. Instead, you are always burning to do the evil your flesh desires, refusing to live with a good conscience or in the right contemplation of your soul, as if you had no understanding of good and evil, and no glory in knowing how to avoid evil and do good. Listen to me, the Son of Man: O human, consider what you were when you were just a clot in your mother's womb." For at that time, you were unaware and powerless in your own quickening. But then you were given spirit, movement, and sensitivity, so that as a living being you might move, and by moving, understand the fruit of usefulness. For you have the knowledge of good and evil and the power to act, so you cannot excuse yourself, since you have all the good things within you to do so. You are warned by the highest inspiration to love God in truth and justice, and to resist yourself in the desire and pleasure of injustice, so that you might crucify yourself in these things. In this way, you honor my martyrdom by fighting against yourself in these burning desires, and by carrying my cross in your own body—that is, by fleeing illicit desires when you are tempted to sin. And why do you have such power, if not to avoid evil and do good? You'll have to answer to me regarding the knowledge of good and evil, by which you understand that you are human. Yet you despise the good and do evil, burning with carnal desires, because the good feels like a burden to you, while evil is easily stirred up within you. And since this is the case, you don't want to restrain yourself, but rather to sin freely. What did I do when I suffered for you on the cross in the weakness of the flesh, when I, the Son of Man, trembled and was in anguish? For this reason, I require of you the martyrdom you suffer against yourself in the pleasure of your flesh, and in your other disturbances and illicit desires that are against my will, and in other such wickedness that follows from these—things in which you cannot excuse yourself, since you know when you are doing good and when you are doing evil. Yet I do not reject the bond of a chaste and lawful union, which was established by divine counsel for the multiplication and procreation of the children of Adam; provided that this happens in a true desire for offspring, and not in the false pleasure of the flesh, by those for whom it is permitted without sin, according to what is commanded them in divine law—namely, those given over to the world and not set apart in the spirit. Therefore, you must love the good you have from me, even against yourself. You are heavenly in spirit, but earthly in flesh. Therefore, you must love what is heavenly and trample underfoot what is earthly. In the work of heavenly things, I show you the reward above; but in the desire of your flesh, when you want to carry out what is unjust, I show you there my martyrdom and the pains I endured for your sake, so that you might resist yourself in your contrary desires for the love of my passion. You have great understanding within you, and because of it, a great deal of discernment will be required of you. Much has been given to you, and much will also be required of you. Yet in all these things, I am your head and your help. For when you are touched by a heavenly touch, if you call upon me, you will hear an answer from me; if you knock at the door, it will be opened to you. In the spirit of the clear-sighted knowledge you've been gifted, you possess within yourself everything that is useful to you. And because this is within you, my eyes, looking with the sharpest insight, will consider what they find in you. Therefore, I look for the wounds in your conscience and the sorrow of your heart—the places where you must restrain yourself when you feel your own will pulling you toward sin. And when you have burned with it so intensely that you are completely melted and can barely breathe—look, that is when I am watching you. What will you do then? If then, in this struggle, with a wounded heart and tearful eyes, shaken by the fear of my judgment, you call upon me, and if you persist in this cry so that I may help you against the wickedness of your flesh and against the battles of evil spirits, I will do everything you desire to be done for you, and I will make my home within you.
The Labor of the Spiritual Field
God compares the human soul to a field that requires the sweat of labor and divine grace to produce fruit.
Now, my son, consider how much labor and sweat go into working a field before it's sown with seed; but once it's sown, it yields its fruit. So, pay attention and think about these things. Don't I refuse to give the earth the power to produce fruit without the sweat of labor? But when it pleases me, the earth is so abundantly filled with fruit that people have more than enough, sometimes even a surplus; and when I will it, it is so diminished for them that people sometimes barely survive for lack of food, and sometimes many even perish, weakened by that same lack. I treat people the same way; that is, to the person who willingly receives the seed of my word with a good heart, I bestow the great gifts of the Holy Spirit just as I do to a good field—in abundance. But the person who sometimes receives my word, yet sometimes refuses to, is like a field that is green at one time, but at another, withers. Yet this person doesn't perish entirely; for although they suffer hunger in their soul, they still possess some small measure of greenness. But the person who dies completely is the one who has no desire to receive my words, and who refuses to stir their heart toward the good in any way, neither through the admonition of the Holy Spirit nor through the teaching of others. You marvel at these things, O man, and you want to know why they happen this way. Just as you cannot see the Divine with mortal eyes, you cannot grasp its secrets with a mortal mind, except to the extent that it's possible for you by God's permission. But you, with your wavering spirit, are tossed here and there. Just as water is absorbed by the heat of a burning furnace, your spirit is oppressed by the restlessness of your foolish mind. You want to know things that aren't meant for human flesh, conceived in sin, to understand. Go ahead, lift your finger and touch the clouds. Well, what now? That's impossible, just as it's impossible for you to grasp what you aren't meant to know. Just as plants cannot comprehend their own fields because they lack sense and intellect—not knowing what they are, or what they produce in their fruit, even though they fill and surround the fields for the sake of utility—and just as gnats, ants, or other small creatures don't desire to rule over others like themselves, or to understand the power or significance of a lion or other larger animals, so too you cannot know what is in the knowledge of God. What did you do, or where were you, when heaven and earth were created? The One who created these things didn't need your help then, and He doesn't need it now. Why do you scrutinize God’s judgment when you have been touched from above by the rain of salvation? Show me how you labor in the field of your heart and how you cultivate it. If that labor pleases Me, I will give you the best fruit according to your work, and your fruit will come with a reward. Do I give the fruit of the earth without labor? It’s the same for you, O human; I don't do it for you without the sweat that I require of you. For you have within you, through Me, the things in which you can labor. So, apply yourself diligently to the work, and you'll receive the fruit of it. And when you have the fruit, you'll bring back the reward for it. But what of it? Even now, many seek me with a devout, pure, and simple heart, and once they find me, they hold fast to me.
The Dangers of Presumption and Lukewarmness
A warning against those who seek God with vanity or hypocrisy, failing to examine their own hearts before approaching the Divine.
Many, however, joke and play around, wanting to approach me without any labor of soul or thought, unwilling to think ahead about what they ought to do—namely, by calling on me and considering the state of their own bodies. They only want to grasp at me as if they were waking from a deep sleep, suddenly moving with a pretense and deception, grabbing at a path of holiness just as they imagine it for themselves. Others, meanwhile, take up my yoke upon their shoulders in the rejection of worldly business, in the restraint of carnal desires, or in the modesty of virginity, thinking it possible for them to do whatever they want, unwilling to look at who they are or what they are capable of accomplishing, and unwilling to acknowledge in their own knowledge who formed them or who their God is, wanting to have him only as their own servant who will carry out all their own will. I don't want to give my gift or sow in a barren field in someone who, in such vanity, doesn't know themselves before me in the alienation of ignorance. And that is why their foot will often stumble. To them I say: O human, why didn't you examine the field of your own soul to root out useless weeds, thorns, and thistles—by calling on me and considering yourself—before you came to me like a drunkard, a madman, and someone who doesn't even know themselves? For you can accomplish no bright work without my help. For after this rashness with which you sought me as if in a sleep, when you have been affected by boredom in my service and have remembered that sleep in which you previously slept in your habitual sins, you return to those same former crimes, mad and ignorant of the good, deprived of the help and consolation of the Spirit, the Paraclete. But who did you seek as a guide and helper for these things? You sought a soul that is certainly deceitful and prone to error, which foolishly led you into dryness, without the greenness and recollection of your own intellect, having forgotten that you could do nothing good without me. And what do you have then? You will surely fall before me and before the people, miserable and empty, and you will be trampled like useless dust. For what can you possibly do against me? Nothing. And what can you do with my help? You can perform the most brilliant works—works brighter than the sun's splendor and sweeter to the inner taste than honey and milk—when they are revealed to a longing people. For when you seek me with the inner understanding of your soul, as you were taught through faith in baptism, don't I give you everything you desire? Yet after they have fallen, many seek me with groaning and sorrow, though they should have sought me before they fell. To them I reach out my hand, saying: Why didn't you seek me before your fall? Where was I? And where did you look for me? When you were looking for me, did I ever turn you away? And I say this: O human, if you were standing beside a bridge over a very deep river, and because of empty boasting and the forgetfulness of your heart—by which you have despised me in all things, thinking everything you wanted was possible for you, as if you didn't need my help—you recklessly said to yourself, "I want to avoid this bridge and walk across the water," wouldn't you be acting foolishly? If you were to do that presumptuously and foolishly, wouldn't you be throwing your life away in the very creature that was created for your benefit? But to keep that from happening to you, you are cautious because of the present and visible fear of the water that would swallow you up into death. Or if you saw a massive tree being cut down and falling, wouldn't you run away so you wouldn't be crushed by it? Or if you saw lions or bears about to come upon you, wouldn't you hide yourself in the ground, if you could, out of the fear you would feel? And since you're so careful to avoid injury to your body, why don't you avoid the most terrible death of the soul by fearing your Creator? Have you ever seen or heard of anyone who could resist me? For anyone who isn't with me will be scattered, and anyone I fall upon will be crushed. What were you when the heavens and the earth were created—those things that carry out their functions just as they were ordained? Yet you, formed by the counsel of God and touched by his own illumination, still transgress his commands. What great madness! Through the creation that is subject to you and serves you, you despise your God; you walk upon the earth and look up to the heavens, which fear their Creator, obey him, and fulfill his commands. Yet you, most foolishly, do nothing of the sort, since in your thoughts and in your actions you neither want to know him nor look toward him, so that you might acknowledge him as you should. Therefore, if you don't repent, hell will swallow you up in just judgment, just as it did him who was cast out from heaven in his hardness of heart—the one you have imitated. Yet when you have fallen, cry out and faithfully seek me, and I will lift you up and receive you. But you, O human, are so eager to reach for the highest things, when you aren't even able to grasp the lowest.
The Prayer of the Fragile Soul
A model of humble prayer for those seeking to maintain purity and virtue amidst the fragility of human nature.
So listen to me telling you this: if, prompted by me, you desire to bear my yoke in the rejection of worldly business or in the restraint of carnal desires, cry out first before you begin, and persevere in this by seeking me, and I will help you. But if, touched by my warning, you wish to imitate me by looking toward me in the modesty of virginity—because just as a flower is born from an unplowed field, so I, the Son of God, was born of a virgin without male seed—then show me the field of your heart in great humility, speak to me in the abundance of your interior tears, and say: 'O my God, I, an unworthy human, do not have the power in myself to accomplish this, so that I might keep my virginity, unless you, Lord, help me; for I am entirely guilty in the origin of the burning desire from which I sprout in many miseries, frequently repeating the origin of my own fragility.' And so, I cannot even overcome myself by my own strength in the taste of the sweetness of my flesh, while I am a tree conceived and born in sin. For this reason, Lord, give me by your power a fiery gift that will extinguish in me this fuel and this heat of perversity, so that with righteous sighs I may drink from the water of the living fountain that makes me rejoice in life, I who am ash and dust, looking more at the works of darkness than at the works of light. And if you are then diligent and constant in this prayer, I prepare that field for myself in you, which Isaac proposed to his son when he said: 'Behold, the smell of my son is as the smell of a full field, which the Lord has blessed'; and I will bless that same field of mine in your heart, and as he also continued, he said: 'Be lord of your brothers, and let your mother's sons bow down before you.' In the same way, you will also be a generation exalted before the common people. I, however, will sow roses and lilies and other excellent perfumes of virtues into that field, and I will water it with the constant rain of the inspiration of the Holy Spirit. By uprooting barrenness, I will cut away the evil from it, so that, turning my eyes, I may feed them on the greenness and the flowering of this incorrupt field. This is mine and through me, and not yours, O human, nor through you. For I am the flower of the field; because just as a field produces a flower without a plow, so I, the Son of Man, was born of a virgin without human union. Therefore, this gift is mine, not yours, because you were conceived in sins and born in sins out of corruption. But if you faithfully ask this gift of me, you will confidently obtain it from me, and I will grant you that you may have my fellowship in virginity before my Father. However, because of the fragility of your body, you won't be able to have this without the labor of the heat that is in you, because the human nature of your fragility often reveals itself in you—something you cannot avoid, because you are flesh born of flesh. But in this, you must carry my cross and imitate my martyrdom by restraining yourself, so that through me you may overcome yourself. This is always pleasing to me, because I know you are a fragile vessel, and I want to share in and sympathize with your sufferings. But if you do happen to fall in these things at times, rise quickly, perform penance from the heart, and I will receive you and save you. Some, however, are deceived by the devil and persist in evil; they think they are sanctified because they keep their outward selves from marriage, while rejecting the circumcision of the mind—where they are redundant in unclean thoughts—and even denying the circumcision of the spirit—where they bring forth evil in their speech and deeds. They refuse to acknowledge that this is shameful, only tepidly observing that their flesh remains free from physical union, while they completely reject the integrity of their spirit. Therefore, being unworthy before me, they are cast out from both the carnal and the spiritual law, because they have lived according to the justice of God in neither flesh nor spirit. For they have neither kept the law of marriage established for them, nor—what is more—have they kept the love of virginity, which is commanded in the law. For this reason, they are unworthy in my eyes, because I do not know who they are. I have not seen them walking in the precept of the law, nor have they favored that matter more than what was commanded to them. And so, they are also repelled from my vision. I compare them to infertile ground that brings forth thorns, thistles, and wretched weeds, which are useless for any human purpose. They resemble roses, lilies, and other useful flowers and herbs in their height and color—which contain within themselves useful juice, sweet fruit, and a good scent for medicinal use—and I also compare them to copper, which outwardly resembles gold but inwardly retains the deception and hypocrisy of gold. In this way, these people show outwardly that they have the likeness of prudent virgins, but inwardly they are full of deceit and indignation. Therefore, they are before me like a lukewarm wind, whose heat and cold possess no vigor; they are neither useful in the heat of their own spirit so as to persevere in the continence of virginity as they began, nor are they strong enough in the cold of a worldly life to live among secular things as they propose for themselves. They don't sin outside the law like tax collectors, nor do they live within the law like the unjust; instead, they are lukewarm within themselves, neither perfectly just nor truly unjust. But just as the cub of an unclean animal is cast away before it even senses that it is alive, or before it is strengthened by the vigor of its maturity, so this people is cast into death, because they neither know how to live for the sake of life, nor do they understand within themselves the strength of the virtues that are found in the house of wisdom. For this reason, I also breathe them out from my mouth, because they are unworthy of my sight if they persist in such impenitence. But now, O human, look into yourself. If someone were to give you a treasure because they loved you deeply, and told you, "Invest this and become rich, so that in this way it might be known who it is that gave you this treasure," you would have to think very carefully about how to invest it profitably, saying to yourself: "The treasure of my Lord must show a profit in me, so that He Himself may be praised through it." And when you had multiplied it by using it well, a good report of it would reach the ears of the one who gave you the treasure. Because of this, he would remember you even more, love you more, and bestow even greater gifts upon you. Your Creator does the same. He gave you an excellent, living treasure—your intellect—because He loves you deeply as His creature. He has commanded you, through the words of the law He established, to use your intellect to make a profit through good works and become rich in virtues, so that He, the good Giver, might be more diligently known and praised through this. Therefore, you should meditate every hour on how this great gift you've received—which is useful both to others and to yourself—can be put into works of justice, so that it radiates the splendor of holiness from you, to the extent that people, moved by your good example, may offer honor and praise to God for it. When you have humbly multiplied this in all justice, praise and thanksgiving increase toward the knowledge of God, who inspired these virtues in you through the Holy Spirit. Because of this, He Himself, turning the mercy of His grace toward you, will make you burn even more abundantly in love for Him through the sweetness of His own love. Filled with the consolation of the Holy Spirit, you may wisely discern everything that is good and perform greater good works, glorifying your Father with the most ardent love, who has kindly given these things to you. Let My sheep hear these words, and let all who have the ears of the inner spirit grasp them; for it pleases Me that those who know and love Me should act in this way, so that they may understand within their own hearts what they must do with the gifts of the Holy Spirit.
The Virtues in the Vision
The vision of the three figures and the wheel, representing the virtues that sustain the soul in its journey toward God.
In that same eastern region, I saw three figures standing together on the floor of the building, watching him with the deepest devotion. Facing north, in the space between the great circle extending from the bright figure on the throne and the building itself, I saw something like a wheel hanging in the air. Inside it, the figure of a man appeared from the chest up, looking out into the world with a piercing gaze. Near the corner of that building facing south, another figure appeared inside on the floor, turning toward the young man with great joy. And there was such a likeness among these figures that all the other virtues I had seen before were dressed in silk garments. They all had their heads covered with white veils, except for the one standing in the middle of the three on the right, who appeared to have white hair on her bare head. None of them wore a cloak, except for that same figure in the middle of the three, who was dressed in a white one. They were all dressed in white tunics, except for the one who appeared in the wheel, who wore a dark-colored tunic. In addition to this one, the figure in the middle of the three on the left wore a tunic of a pale color. They were all wearing white shoes, except for the one in the middle of the three, whose footwear appeared black and decorated with a different color. But there was this difference between them. In the chest of the figure that stood in the middle of the three mentioned earlier, two small windows appeared, and above them, a stag turned toward the right side of that same figure; it had placed its front feet over the right window and its back feet over the left, as if it had readied itself to run. And the same image said: "I am a most strong pillar, unmoved by the lightness of instability; I cannot be stirred by a gust of wind like a leaf on a tree, which is blown here and there. Instead, I must endure in the true Rock, who is the true Son of God." And who can move me? Who can harm me? No one—whether a powerful or weak prince, or someone ignoble, rich or poor—will be able to do this, for I persevere in the true God who will not be moved for eternity. Nor will I be moved, because I am founded upon a most strong foundation. For I don't want to be with those who flatter, who are scattered in every direction by the wind of temptation, never persisting in the rest of stability, but always falling toward lower and worse things. But I am not like that, since I am placed upon a firm rock. But the image that was at His right side, looking at the aforementioned deer, said: "As the deer longs for the water springs, so my soul longs for You, O God." Therefore, I want to leap over the mountains and hills and the weakness of this fleeting life's sweetness, looking only with a simple heart toward the fountain of living water; for He is full of countless glory, and no one can be satisfied by His sweetness to the point of being bored with it. But the figure that stood at His left, looking toward the aforementioned windows, said: "I always look, I always hold the true and eternal light; and by thinking, looking up, and gazing, I will never be able to be satisfied by the perpetual sweetness that is in the God on high." But the figure that appeared on the wheel facing the north held a green branch in her right hand; the wheel itself was constantly turning, while the figure remained motionless upon it. Around the rim of that wheel it was written: "If anyone serves me, let him follow me; and where I am, there my servant will also be." And on the chest of that figure was carved: "I am the sacrifice of praise in the provinces." And the figure herself said: "To the one who conquers, I will give to eat from the tree of life which is in the paradise of my God, because the fountain of salvation, submerging death, poured its streams into me and made me green in redemption." The figure, however, who appeared before the corner looking toward the south, had such a splendid face that I could not look at her perfectly. But on each of her sides she had a wing of white color, the width of which exceeded the length of a certain figure, and she said: "Who is of such strength that he would attempt to oppose God?" And who is so bold as to dare to strip me bare and corrupt me in the filth of hatred and envy? God is just, and He is one in His sincere power and glory. I want to embrace Him always with a pure heart and a joyful face, and always to rejoice in all His justice. I don't want to be changeable, but to remain always of one mind and to praise God constantly. Therefore, neither the devil nor any malicious person will be able to soften me or drag me down into this madness of deceit; instead, I will always persevere as an imitator of peace in upright unity. But when the world has passed away, I will appear more clearly in the heavenly vision. After this, I saw that the entire floor of the aforementioned building appeared like white glass, reflecting a most serene splendor from itself. But the splendor of that bright One sitting on the throne, who was showing me all these things, also shone through the very floor down into the abyss.
The Foundation of the Heavenly City
An explanation of the vision's symbolism, connecting the work of the virtues to the building of the heavenly Jerusalem.
Between the circle extending from the One seated on the throne and this building, the earth appeared, sloping downward slightly, so that the building itself seemed to be set upon a mountain. And the Radiant One who sat on the throne said to me again: 'The Son of the living God, born of the Virgin, is himself the cornerstone—the one rejected by those who should have built upon him for their own salvation, but who refused to do so, preferring darkness to light and death to life. He reigns powerfully in those who, burning with the touch of the Holy Spirit, healthily trample down their own outer selves and strive with all their might to reach the inner life of the spirit, seizing for themselves the fullness of virtues and good works.' That is why you see seven steps of the purest stone at the top of the eastern corner of the building I showed you—where the two parts of the wall, the bright one and the stony one, meet. This is because, at the height of justice, from the true East who is the cornerstone in the divine work, there flows a place where two necessary supports—speculative knowledge and human labor—cohere in the unity of peace. There stands a sevenfold ascent of the purest strength, full of the most upright action, which God works and perfects in a person, just as He worked in six days and rested on the seventh. Those who appear to be gathered in a graceful, dome-like shape around that great stone upon which the aforementioned radiant figure sits on his throne are seen there because every action performed by faithful people through faith and work is brought together in the fear of the Lord—over whom he presides with his most powerful omnipotence, ruling all things by the authority of his providence—in a most worthy effect of composition. Hence, a seat is also placed upon those steps—that is, upon the works that God performs in people—as a most firm foundation of protection for the one who rules and helps them; for whoever wants to persevere with him will not fall into error, since he himself exists as the most solid support upon which all justice is established. And sitting upon the seat is a young man, the Son of Man, the Son of God, reigning in most constant governance in all justice with the Father and the Holy Spirit as one God; he has a manly and noble face, for he himself, the most powerful lion, destroyed death with his noble countenance, coming visibly without sin and born of a virgin; yet he appears of a pale color, because he did not seek worldly honor with worldly people, but appeared as most humble, modest, and poor in holy humility. He also has dark hair falling down to his shoulders, because the Jewish people, not seeking the brightness of the faith that was demonstrated in the incarnation of the same Son of God, remained darkened in the shadow of a literal understanding of the law, stubbornly and faithlessly; yet, having risen in the head of justice and reaching as far as the shoulder of strength—where the perfect work in the humanity of the Son of God flourished—they met their end there in their unbelief. He is clothed in a purple tunic, because in love he poured out his blood and redeemed humanity, which had been lost. What you see from the head down to the navel represents the works he performed in the Church from his incarnation until now, which are clear to the faithful; but from the navel down, it remains hidden from your sight. This is because the events that will occur in that same Church from this time until the end of the age cannot be seen or known, except as they are perceived through divine revelation and the Catholic faith, since the greatest flashes of virtue yet to be shown in people before the last day remain hidden, unknown to humanity. He himself looks out upon the world, because the same Son of God, directing his gaze of mercy toward humanity, speaks the most faithful words of his admonition to them for the sake of past and future causes, so that they might imitate his heavenly warfare in his saints, fleeing the dangers of sin, and so that, by fighting most bravely, they might attain heavenly happiness, contradicting the punishments of the wicked in their own deeds. But as for your seeing three figures standing together on the pavement of that building before the young man in the eastern region, and watching him with such devotion: this means that at the dawn of justice—which suppresses carnal desires—when the Son of God appeared in the flesh by the arrangement of the almighty Father, these three virtues were made manifest in devotion, unanimous and constant through the power of the Trinity, directing their gaze toward Him; for they desire and seek Him in faithful people. Furthermore, toward the north, between that great circle extending from the shining figure seated on the throne and the building itself, you see something like a wheel hanging in the air, and within it the image of a man appearing up to the chest, looking most keenly into the world. This is because, against the devil's schemes, between the secret power of God and His spiritual building, the circuit of His mercy revolves in the minds of people—hanging as if in the air—now touching the power of God's justice, now firmly confirming His work in them. In this, Christian perfection appears in the contempt of the world, up to the chest of its own strength; for this virtue, trusting in God in the power of the most intense struggle, warns people living secular lives in the world with the most acute insight of its own admonition, so that in the rejection of earthly things they might imitate the example of the preceding Son of God, striving toward Him with the most constant intention. For this reason, too, before the corner of that same building facing south, another image appears on the pavement inside the building, turning itself toward the aforementioned young man with great joy. This is because, so that the fall of man might be restored to life through the goodness of the heavenly Father in the heat of fruitfulness, this virtue—trampling down worldly things in the fullness of divine work and manifesting itself openly in the sweetness of its own affection—reaches toward the Son of God in the company of the angelic order with the joy of faithful people, because it flourished in the incarnation of that same Savior through heavenly power. But there is one similarity among these images, because they manifest God with equal devotion in those people who together magnify Him in their works. This is why all the other virtues you saw earlier are dressed in silk; they aren't different from the virtues shown to you so clearly before, but in the gentle work of the faithful, they are always reaching upward to God together. The fact that they all have their heads covered with white veils means they are joined in the pure purpose of a lawful life, bound closely before God as their head, just as a woman is accustomed to be veiled before her husband. The only exception is the one standing to the right of the middle figure, who appears bareheaded with white hair; because she is strengthened by the prosperity of the Trinity, she isn't weighed down by worldly anxiety, but in the pure light of heavenly longing, she only seeks to be set free and to be with Christ. That is why none of them is wrapped in a cloak; they are stripped of every duty of servitude that would keep them from their duty of freedom—namely, always looking toward heaven and longing for God—desiring nothing else but what is separated from earthly things, except for the middle one of the three, who is dressed in a white cloak. Through this, the beauty of the distinct work of the blessed law is suggested in divine support, and she is wrapped in it just as a person is wrapped in a cloak. But the reason they are all dressed in white tunics is that they live in the purity of good works, without the darkness of wicked habits that blinds those who are darkened by the infidelity of vice. The exception is the one who appears on the wheel wearing a dark tunic, because she is wrapped in these actions within the turning of divine mercy, which are difficult for the flesh in their strictness. And there is another exception: the one standing to the left of the middle figure, who wears a pale-colored tunic; she is wrapped and protected in adversity by the shield of supreme majesty, and with the tearful sorrow of a groaning work, she always sighs to God, weeping and crying out. This is also why they are all given white shoes; because in the death of my Son, they shine and prepare the way of peace in the minds of people so that they might desire heavenly things. The exception is the middle one of the three, whose foot-coverings appear black and are painted with a different color; because she remains under the protection of God, but endures the great divisions of the unfaithful who mock the darkness and stray from the way of truth, she is still adorned with the straight path of faith. In the mortification of my Son, she does not dissent, but persevering in her strength and beauty through many attacks of diabolical arts and through various tribulations of human behavior, she reaches toward the things above. Yet there is a difference among them; for although they are unanimous and cling to each other in their work, each one still demonstrates her own strength individually in the people subject to her, in the fervor of heavenly brightness. Therefore, the image in the middle of the three mentioned above, standing there, declares constancy; it is the pillar and defense of the virtues that cling to it, signifying the Holy Trinity in the midst of this number, manifesting itself and showing people that they should be constant in good works, because Christ, who is God and man, also finished the works he did in the world with a good end, just as this virtue, existing as the foundation of interior virtues in people, leads them to God with great discipline. So, two small windows also appear on its chest: this is the manifestation of heavenly things in the hearts of people, shown in two mirrors of faith, since the divinity and humanity in the Son of God must be believed; through whom that virtue, perfected in people, will not be moved from the strength of its own uprightness. But above those very windows, a stag appears turned toward the right of that same image, because upon this faith—that the Son of God is believed to be both God and man—he himself is most firmly placed through the belief of the faithful people, when, by the course of his speed, he designates heavenly desire and turns toward the right of constancy; for eternal life is found in the perseverance of good work, so that he places his front feet upon the right window and his back feet upon the left; because the fact that he himself is true God must not be despised in the tranquility of faith, nor, because he is true man, must anyone who truly loves God despair in the face of attacks against that same faith. Therefore, it also readies itself as if to run, since the salvation of souls is found in its course; for when he himself, in great suffering, was hastening toward the passion of the cross, he bestowed life upon those who persevere in the truth, just as this virtue also designates above in the words of its own confession. The second image, which is on her right, prefigures heavenly desire; it is always looking toward heaven and reaching for salvation, through which constancy, not craving the prosperity of fleeting things, desires instead the happiness of eternal things. For this reason, it also looks at the aforementioned stag, because by constantly attending to the Son of God in his most brilliant work, it will never be able to be satisfied by his sweetest embraces, just as it affirms above in the expression of its own desire. The third image, standing to His left, shows the compunction of the heart and the remembrance of the mind, which, through constant contrition, groans and weeps over its exile; by its blessed outpouring, constancy turns away from the opposition of the left side—which is the soul's destruction—and hastens from death toward life. For this reason, it also looks toward the aforementioned windows, because it directs all its intention in the hearts of the faithful toward the Son of God, who reigns in both His humanity and His divinity; it delights in enjoying the sweetness of His continuous vision, just as it also demonstrates with clear manifestation in its own words. The figure on the wheel facing north represents the perfection of Christ and the rejection of the world, because the fullness of virtues was most clearly revealed through the Son of God in His renunciation of worldly things. While living among men, He didn't crave earthly things, but strongly urged His followers to strive for heavenly things with all their heart. She holds a green branch in her right hand because, in the happiness of the soul's salvation, she contains the work of the greenest and most beautiful sprout of the blessed virtues, which is infused by the inspiration of the Holy Spirit. Therefore, the wheel itself is constantly turning while the same figure remains motionless upon it, because the mercy of God, bending toward men with loving compassion and sympathizing with their miseries, is always flexible to those who seek Him, while the perfection of Christ in the rejection of the world has no instability, but always tends toward those things that are without any offense of change. And what is written on the rim of that same wheel is: "If anyone serves me, let him follow me." And where I am, there also my servant will be: this means that the mercy of God, which is everywhere flexible, contains within itself that whoever offers service to the Son of God by imitating His example will rejoice in heavenly beatitude, and will attain fellowship with the angels with Him forever. Hence, it also appears carved on the chest of the figure. I am the sacrifice of praise in the provinces; because Christ, wisely teaching the rejection of worldly things, whispers through the secret of His counsel to the hearts of His chosen ones that every faithful soul venerates and adores with deep devotion the sacrifice of the Father offered on the wood of the cross. Throughout the whole world, the voice and tongue of all the faithful do not cease to resound His glory and praise for the reward of life, as she herself also openly declares in her own speech. The image appearing before the corner facing south signifies harmony; it flees the rage of evil spirits while embracing the fellowship of the blessed angels, because it avoids the divisions of the faithless for the love of God and longs for the vision of perpetual peace. Consequently, its appearance is so splendid that you cannot look at it perfectly; because it is free from deadly hatred and envy, it prepares a greater brightness in the souls of men than a mortal mind, weighed down by a fragile body, can grasp. But the fact that it has a wing of white color on each side, whose width exceeds the length of the image itself, means that in both prosperity and adversity—as they join themselves to the sweat of righteous labor—that virtue extends the protection of its most candid goodness, holding more in the breadth of its expansion than it possesses in the love of heavenly things, and more than it has in the length of the nascent human race; for when the world is finished, it will fly above the heavens of heavens and appear in its brightness more then than it does now. Where nothing earthly and nothing fleeting is sought, but what is heavenly and eternal is loved with the sweetest embrace, and where all things will endure, clear and joyful, with every cloud of iniquity wiped away, just as it is faithfully declared in the words of the profession of this virtue. As for the floor of the building you see, which appears entirely like white glass and radiates a most serene brightness from itself: this means that the strength of true faith, which carries and explains the work and the city of God, is entirely pure and clear in its whiteness and in the mirror of simplicity, with faith itself—along with all the works that belong to it—watching and building within that city of God, so that God may be touched at the beginning of people's good works through the brightness of a most serene intention, and be most clearly known at their end through the salvation of the soul, because once the work is finished, faith itself shows with what devotion each soul sought God. Therefore, the brightness of the Radiant One sitting on the throne, who shows you all these things through that floor, shines down even into the abyss. The grace of the almighty God who rules all things—which you recognize in this vision as revealing itself to you—has, through the strength of faith, reduced the devil to nothing in the ruin of death. How? God cast the ancient serpent and the death of eternal ruin into the depths of everlasting confusion through the purest faith, which is in the regeneration of spirit and water, powerfully passing through the darkness of unbelief when the Son of God warned His faithful to send the words of His teaching, which they had received from Him, out into the world. But the fact that only the earth appears between that circle extended by the One sitting on the throne and this building—as if it were leaning slightly downward, so that the building seems to be set upon a mountain—means that between the strength of the almighty power of God and the chosen work of His goodness, there are many people who deny the true faith and pursue temporal things rather than eternal ones. These are pagans, Jews, and false Christians who are always descending from one evil to another, not looking upward to the mirror of the Catholic faith in their fleeting affairs, but rather laboring to drag their wicked work into the depths of sin through their own pleasures. Thus, the greatest and most beautiful work of God appears clearly to every person who seeks it in the height of supreme goodness, amidst the darkness of this misery, just as John, the beloved evangelist, testifies in his divine revelation, saying: 'And he carried me away in the Spirit to a mountain great and high, and showed me the holy city Jerusalem coming down out of heaven, having the glory of God.' This is what it means: the Spirit lifts up the spirit. How? By His power, the Holy Spirit draws the human mind away from the weight of the flesh, so it may fly in the vision of the eyes of the spirit—the vision of the One who sees interior things, unobscured by the blindness of carnal pleasures. What does this mean? The Holy Spirit lifts the human spirit up to the mountain of heavenly desires, so it may clearly consider the works that must be done in the spirit, which is the greatness of God's works. A thousand arts of the devil's work are laid beneath this, so that He dominates them just as a mountain is preferred over the flat earth, and because it is an immovable foundation that doesn't shift from its place. It exists at such a height that a mortal human cannot describe it in their own understanding, because it surpasses all human prudence that rises from earthly minds and earthly qualities. And thus, the works of the Spirit are shown to the faithful and holy soul, just as the heavenly Jerusalem is to be built spiritually without the work of human hands, through the work given by the Holy Spirit. The greatness and height of holy works appear in the spirit, so that the city itself is adorned with the good works done in people by the touch of the Holy Spirit; for it is placed above the mountain and built with countless structures, gathering within itself the most noble stones—which are the holy souls in the vision of peace—purified from all the rot of sin. Hence, it shines like gold even with those precious stones, because in good people, wisdom demonstrates the work of its own clarity. But where did those works, performed in the uprightness of justice—the very works by which the heavenly Jerusalem itself is adorned and made perfect—actually come from? They come from the heights of heaven; for just as dew descends from the clouds to drench the earth with its moisture, so good works descend from God into human beings, watered by the infusion of the Holy Spirit, so that a faithful person, producing good and sweet fruit, attains fellowship with the city above. So then, heavenly works that come down from heaven into human beings through the gift of the Holy Spirit possess a brightness in the very One from whom they also flowed. How? Because the brightness of God shines in the good works of righteous people, so that He Himself is known, adored, and honored on earth all the more ardently through those virtues by which the city itself is decorated in its ornaments; for a person who does good works with the help of God honors Him in His wonders. And so this revelation is seen and known through the eyes of the spirit, so that by the inspiration of the Holy Spirit, the righteous works performed by human beings appear before God in the heavenly realms. And so, as has been shown, God works from the east, the north, the west, and the south; where, through His Son and in the love of the Church, He brings to fulfillment everything that was predestined before the foundation of the world, leading it to that final day. Just as He brings forth this work of His by His own power, He confirms and adorns it with the aforementioned towers and virtues, and brings it to completion in perfect fullness, drawing it back to Himself. How? The justice of righteous action, marked out after the fall of Adam, began in Noah; it reaches toward the final day, surrounded by many miracles, which God has not ceased to show in His elect throughout the ages—as in the preparation in Noah, the revelation in Abraham and Moses, and the work in His Son. How? Before time began, it was in the heart of the heavenly Father that He willed to send His Son into the world at the end of time for the true salvation and redemption of lost humanity. Born of a virgin, He fulfilled in a perfect work everything that the holy men of old, filled with the Holy Spirit, had foretold—just as a man's arm first bends to the work, and then his hand performs it. What does this mean? Justice, by the righteous judgment of God, was cast out from the land of flourishing with Adam. It began to move first in Noah, as in the first joint of the shoulder, then reaching toward greater strength in Abraham and Moses, as if toward more flexible parts like the joint of the arm, and finally arriving at the perfect work in the Son of God. Through Him, all the signs and proclamations of the old law were completed by an open work; and through Him, all the virtues with which the heavenly Jerusalem will be adorned in her children were made manifest with absolute certainty in the regeneration of spirit and water, just as a hand brings the work it performs to perfect display through its fingers. In this way, I accomplish My work for My glory and for your confusion, O devil. I am set against you in the north, the south, and the west, and I resist you even according to the sun's course from the east and the south, subverting you in the west so that you are confounded on every side. For in My Church, which is a mountain of strength, I do the work of justice and holiness for your destruction, O most deformed impostor; so that you, being utterly defeated, may perish, you who wished for My people to perish. Whoever has the sharp ears of an interior intellect, let him pant for these words in the burning love of My mirror, and let him write them upon the conscience of his own soul.
Read the original Latin
Et post haec in summitate orientalis anguli praemonstrati aedificii, ubi praedictae duae partes muri ipsius illa lucida et lapidea videlicet, conjunctae erant: vidi quasi septem gradus candidissimi marmoris, qui ad lapidem illum magnum super quem praefatus lucidus sedens in throno apparuit in modum testudinis advoluti videbantur. Et super illos gradus sedes posita erat: super quam juvenis quidam sedens virilem et nobilem vultum pallidi tamen coloris, et capillos subnigros usque ad scapulas ejus diffluentes habebat, purpurea tunica indutus. Qui a capite usque ad ombilicum ejus mihi apparuit; sed ab ombilico deorsum obumbratus mihi ad videndum fuerat. Et ipse respiciens in mundum, maxima fortitudine vociferabat ad homines qui in eo erant, dicens: O stulti homines qui tepide et turpiter marcetis in vobis ipsis, nolentes vel oculum unum aperire ad videndum, quid in bonitate spiritus vestri sitis, sed semper ardetis operari malum quod habet concupiscentia carnis vestrae, recusantes esse in bona conscientia et in recta speculatione animi vestri, quasi intellectum boni et mali non habeatis, nec gloriam hanc ut malum sciatis devitare et bonum perficere: audite me Filium hominis dicentem ad vos: O homo, respice quid esses: dum coagulatio in ventre matris tuae fuisti? Etenim tunc inscius et impotens tui in vivificatione eras. Sed tunc datus est tibi spiritus et motio ac sensibilitas; ut vivens movearis et te movens, intelligas fructum utilitatis. Habens enim scientiam boni et mali atque efficaciam operandi unde excusare te non vales, quin omnia bona ex his habeas in te: ita ut summa inspiratione admonitus, Deum diligas in veritate et justitia, tibique resistas in concupiscentia et delectatione injustitiae, ita ut te in his crucies: et hoc modo martyrium meum colas, tibi ipsi in his ardoribus repugnans, crucem meam scilicet in tuo corpore bajulando, id est illicita desideria fugiendo, cum te delectat peccare. Et cur tibi est tanta potestas videlicet ut devites malum et facias bonum?
De scientia enim boni et mali; qua intelligis quod homo es, mihi responsurus es. Sed bonum contemnis, et malum operaris ardens in carnalibus desideriis, quia bonum tibi quasi grave videtur: malum autem in te facile excitatur. Et cum hoc sit: non vis te constringere, sed libere peccare. Quid feci quando pro te in cruce passus sum in infirmitate carnis, cum contremui ac angustiatus sum ego Filius hominis? Ob hoc requiro a te adversum te martyrium quod pateris in voluptate carnis tuae, et in reliquis perturbationibus ac illicitis desideriis tuis quae sunt contra voluntatem meam, atque in aliis hujusmodi nequitiis quae haec subsequuntur in quibus te non potes excusare quin noveris quando bene et male operaris.
Sed non abjicio copulam castae legalis conjunctionis, quae per divinum consilium constituta est in multiplicationem procreationis filiorum Adae; ubi hoc in vero desiderio prolis et non in falsa voluptate carnis ab iis sit quibus illud sine injuria licitum est, secundum quod eis in lege divina praeceptum est, scilicet saeculo deditis et non spiritu segregatis. Bonum ergo quod habes a me, diligere debes adversum te. Coelestis es in spiritu, terrestris in carne. Unde quae coelestia sunt debes amare, et quae terrestria sunt conculcare. In opere autem coelestium demonstro tibi supernum praemium; in voluntate vero carnis tuae cum vis perficere quod injustum est, ibi ostendo tibi martyrium meum et poenas quas sustinui propter te, ita ut tu in contrariis desideriis tibi ipsi resistas propter amorem passionis meae. Plurimum intellectum habes in te, plurimus etiam sensus inde requiretur a te. Multum tibi datum est, multum etiam a te requirendum est. Sed in omnibus his caput et adjutorium tuum sum.
Nam superno tactu tactus, si invocaveris me, responsum audies a me; si pulsaveris ad januam, tibi aperietur. In spiritu perspicacissimae scientiae quo donatus es, omne quod tibi utile est, habes in te. Et quoniam hoc est in te, idcirco et oculi mei acutissime perspicientes, considerabunt quid inveniant in te. Quapropter de conscientia tua requiro vulnera et dolorem cordis tui: in quibus te coerceas, cum senseris te voluntate tua trahi ad peccatum. Et cum ita in eo exarseris ut quod totus liquefactus vix suspirare valeas: ecce tunc inspicio te. Quid tunc facies? Si tunc in hoc labore, vulnerato corde et madentibus oculis, concussus timore judicii mei invocaveris me, et si tunc etiam in hoc clamore perseveraveris ut tibi succurram adversus nequitias carnis tuae et contra pugnas malignorum spirituum: faciam omne quod tibi fieri desideras, atque domum habitationis meae ponam in te.
Nunc ergo, fili mi, respice quanto labore et sudore in agro laboretur antequam semine seratur; sed postquam semine seminatus fuerit, dat fructum suum. Ergo attende et considera haec. Nonne recuso terrae id praestare, ut fructum gignat absque sudore laboris? Sed cum mihi placuerit ipsa fructibus superabundanter ita repletur, ut homines abundantissime sufficientiam habeant, aliquando etiam superabundent, et cum voluero ita eis attenuatur, ut homines aliquando prae nimia fame vix vivant, aliquando etiam multi in illis attenuati deficiant. Secundum modum hunc homines per me positi; scilicet homini illi qui bono corde semen verbi mei voluntarie suscipit, magna dona Spiritus sancti ut bono agro superabundanter tribuo. Ille autem qui aliquando verbum meum recipit, aliquando etiam recipere recusat, est quasi ager quod hoc tempore viret, hoc autem arescit. Hic homo tamen omnino non perit; quia quamvis famem in anima patiatur, aliquid tamen quamvis parum viriditatis habet; sed hic per omnia moritur, qui nulla intentione verba mea recipere exoptat, et qui nec admonitione Spiritus sancti, nec doctrina hominum, cor suum ullo modo excitare vult ad bonum. Haec miraris, o homo, et scire vis cur haec ita fiant
Sed ut nec divinitatem mortali obtutu vales aspicere; sic nec secreta ejus mortali sensu poteris capere, nisi quantum in permissione ipsius tibi possibile est. Tu autem vacillante animo tuo, huc et illuc versaris. Unde veluti aqua a calore ardentis camini absorbetur, sic spiritus tuus ab inquietudine stulti animi tui opprimitur. Quoniam haec scire cupis quae non sunt scienda carni humanae conceptae semine humano in peccatis. Leva ergo digitum tuum, et tange nubes. Quid nunc? Sed hoc fieri non potest, sic nec illud dum hoc scrutaris quod tibi sciendum non est. Sed velut herbae agros suos comprehendere non valent quia sensu et intellectu carent, nescientes quid neque ipsi, neque quid ipse sint vel quid operentur fructu suo, quamvis impleant et circumdent agros utilitatis gratia et veluti culices aut formicae, aut caetera minora animalia non desiderant dominari super reliqua sibi similia, aut scire sive intelligere virtutem vel significationem leonis seu aliorum majorum animalium, sic nec tu cognoscere poteris quid in scientia Dei sit.
Quid tu fecisti vel ubi fuisti, quando coelum et terra creata sunt? Qui haec creavit auxilio tuo tunc non indiguit, sic nec nunc. Utquid scrutaris judicium Dei, cum desuper imbre salutari tactus fueris? Ostende mihi quomodo in agro cordis tui labores, et quomodo eum colas. Quod si labor ille mihi placuerit, fructum optimum tibi do secundum laborem tuum, erit et fructus tuus cum mercede. Nunquid do fructum terrae sine labore? Sic etiam nec tibi facio, o homo, absque sudore, quem requiro a te. Habes enim per me illa in te, in quibus potes laborare.
Ergo diligenter in labore te exerce, et fructum inde consequeris. Et cum fructum habueris, mercedem inde referes. Sed quid? nunc multi devoto et puro ac simplici corde quaerunt me, et invenientes retinent me.
Multi autem joculantes et ludentes volunt me adire sine labore animi et cogitationis suae, nolentes praemeditari quid facere debeant, me scilicet invocando, et sensum corporis sui considerando, volentes tantum me apprehendere, quasi de gravi somno evigilent repentino motu simulationis et deceptionis arripientes viam sanctitatis, ut in se ipsis excogitant; alii autem in abjectione saecularium negotiorum, alii in continentia carnalium, alii in virginitatis pudore super humeros suos assumentes jugum meum, existimantes sibi possibile esse omne quod voluerint, nolentes intueri qui sint aut quid perficere possint, nec volentes habere in scientia sua quis eos formaverit, aut quis eorum Deus sit, volentes eum tantum habere ut domesticum suum qui omnem voluntatem ipsorum perficiat. Sic nolo dare donum meum nec seminare vacuum agrum in homine illo, qui in hujusmodi vanitate se mihi in alienatione ignorantiae nesciat. Unde et pes ejus saepe in lapsum erit. Cui et dico: O homo, quare non inspexisti agrum animi tui ut eradicares inutiles herbas et spinas ac tribulos, me scilicet invocando et te ipsum considerando, antequam velut ebrius et insanus ac te ipsum ignorans venires ad me, quoniam nullum lucidum opus, sine adjutorio meo perficere potes. Nam post hanc praecipitationem qua me velut in somno quaesisti; cum in servitio meo taedio affectus recordatus fueris somni illius, in quo prius in consuetudinalibus peccatis tuis dormivisti, ad eadem priora scelera insanus et inscius boni, adjutorio et consolatione spiritus Paracleti destitutus reverteris. Tu autem quae quaesisti ductorem et adjutorem ad haec? fallacem certe et deceptibilem animum tuum, qui te stulte in ariditatem ducebat, sine viriditate et recordatione intellectus tui, oblitum quod nihil boni sine me facere posses. Et quid tunc habes?
Certe tunc miser et vacuus cades coram me et coram populo, atque ut inutilis pulvis conculcaberis. Nam quid est tibi possibile contra me? Nihil. Et quid potes meo auxilio? Lucidissima potes opera quae sunt splendidiora solis splendore, et dulciora in interiore gustu super mel et lac, cum desideranti populo manifestantur. Nam cum requiris me intimo intellectu animae tuae, ut in baptismo per fidem doctus es, nonne do totum quod desideras? Sed post casum suum, multi gemendo et dolendo requirunt me; qui priusquam caderent me quaesisse debuerant. Quibus manum meam porrigo, dicens: Quare non quaesisti me ante casum?
Ubi eram? Et ubi requisisti me? Numquid cum quaereretis me, abjeci vos? Et dico: O homo, si secus pontem profundissimae aquae stares, et propter inanem jactantiam et tui cordis oblivionem (qua me in omnibus despexisti, cum possibile tibi putabas esse omne quod voluisti, quasi non indigeres adjutorio meo) temerarie in te ipso diceres pontem hunc volo devitare et per aquam ambulare, nonne prudenter faceres? Quod si praesumptuose et insipienter faceres; nonne in eadem creatura quam tibi subjecta ad utilitatem tuam creata est, spiritum tuum exhalares? Sed ne hoc tibi contingat: praecaves propter praesentem et visibilem timorem aquae, te absorpturae in mortem. Aut si maximam arborem abscisam ruere videres, nonne fugeres ne ab ea comprimereris? Vel si leones aut ursos tibi occursuros aspiceres, nonne si posses prae timore quem conciperes te in terra absconderes?
Et cum corporis laesionem ita fugis; quare non devitas terribilissimam mortem animae, timens creatorem tuum? Nonne vidisti aut audisti ullum mihi unquam resistere? Nam qui non est mecum, dissipabitur; et super quem cecidero, confringetur. Quid fuisti quando coelum et terra creata sunt, quae ita vires suas peragunt ut eis constitutum est? Tu vero consilio Dei formatus, et ipsius illuminatione tactus, praecepta ejus transgrederis. O magna amentia! Per creaturam quae tibi subjecta famulatur, Deum tuum contemnis, tu terram calcas ac coelum suspicis quae Creatorem suum timentes ei obediunt et jussionem ipsius adimplent: quid tu insipientissime minime facis cum eum in cogitatione aut in opere tuo neque vis scire neque ad eum respicere, ita ut velis ipsum ut decet agnoscere. Quapropter si non poenitueris, infernus justo judicio te deglutiet, sicut et illum qui obduratus de coelo projectus est, quem tu imitatus es.
Attamen cum lapsus fueris, clamans fideliter quaere me, et sublevatum suscipiam te. Tu autem, o homo, tam frequenter vis summa tangere, qui nec infima vales comprehendere.
Unde audi me tibi dicentem: Si per me admonitus in abjectione saecularium negotiorum, aut in continentia carnalium jugum meum ferre desideras, antequam hoc aggrediaris primum clama, et in hoc persevera quaerens me, et ego adjuvabo te. Quod si etiam admonitione mea tactus, me vis imitari ad me respiciens, in virginitatis pudore quia ut flos de inarato agro nascitur, sic et ego sine virili semine de virgine Filius Dei natus sum: ostende mihi agrum animi tui in multa humilitate, et alloquere me in largitate interiorum lacrymarum tuarum, et dic: O Deus meus: ego indignus homo non habeo a meipso hanc possibilitatem perficere ut virginitatem meam possim conservare, nisi tu, Domine, adjuves me, quia totus culpabilis sum in ortu ardentis succi de quo pullulo in multis miseriis, frequenter repetens originem fragilitatis meae. Unde etiam non possum mea virtute me ipsum superare in gustu dulcedinis carnis meae, dum sum arbor concepta et nata in peccatis. Ob hoc tu, Domine, da mihi in virtute tua igneum donum, quod in me exstinguat hunc fomitem et hunc ardorem perversitatis, ita ut cum rectis suspiriis bibam de aqua fontis vivi qui me faciat gaudere in vita, qui sum cinis et pulvis plus aspiciens in opera tenebrarum quam in opera lucis. Et si tu tunc hac supplicatione studiosus et constans fueris, agrum illum paro mihi in te, quem Isaac filio suo proposuit cum dicebat: Ecce odor filii mei sicut odor agri pleni, cui benedixit Dominus ; eumdemque agrum meum in corde tuo benedicam et ut etiam persecutus aiebat: Esto dominus fratrum tuorum, et incurventur ante te filii matris tuae . Atque eodem modo et tu ante communem populum sublimata generatio eris. Ego autem rosas et lilia, ac alia optima virtutum pigmenta in agrum illum seminabo, et cum inspiratione Spiritus sancti assiduo imbre rigabo, atque in eradicatione inferacitatis abscindam ab illo malum, ita ut oculos meos circumferens, eos in viriditate et in floriditate hujus incorrupti agri pascam. Istud est meum et per me, et non tuum, o homo, nec per te.
Nam ego sum flos campi : quoniam ut sine aratro campus gignit florem, sic ego Filius hominis sine virili conjunctione genitus sum ex virgine. Ideoque hoc donum est meum et non tuum, quia tu in peccatis conceptus, in peccatis natus es ex corruptione. Sed si id donum a me fideliter petieris, illud a me fiducialiter impetrabis, tibique dabo ut coram patre meo consortium meum habeas in virginitate. Hoc autem prae fragilitate corporis tui non poteris habere sine labore caloris qui in te est, quia humana natura fragilitatis tuae saepe se prodit in te, quam devitare non vales, quia caro de carne es. Sed in hoc ferre debes crucem meam et imitari martyrium meum: te videlicet constringendo, ita ut per me devincas te, quod mihi semper amabile est, quia te fragile vasculum scio, tunc autem volo tibi communicare ac compati doloribus tuis. Quod si etiam in his aliquando cecideris, surgens citius poenitentiam ex corde age et suscipiens salvabo te.
Quidam autem decepti a diabolo, et perdurantes in malo, putant se sanctificatos esse, cum exteriorem hominem in se continent a conjugio, abjicientes circumcisionem mentis ubi superflui sunt in immundis cogitationibus et etiam abnegantes circumcisionem spiritus ubi proferunt malum in locutionibus et operibus suis, nolentes scire quoniam hoc flagitiosum sit, sed tantum tepide observantes ut caro eorum integra sit a commistione, renuentes omnino integritatem spiritus sui. Unde indigni coram me, sunt projecti extra legem tam carnalem quam spiritualem; quia nec in carne nec in spiritu secundum justitiam Dei vixerunt. Nam nec constitutam sibi legem conjugii tenuerunt, nec quod plus est, quam quod in lege praeceptum est, in virginitatis amore servaverunt. Quapropter indigni oculis meis sunt, quoniam nescio qui sint. Non enim vidi eos in praecepto legis ambulare, nec quod in illa re plus faverent quam quod eis praeceptum est. Unde et repulsi a visione mea sunt. Ego comparo eos infertili terrae gignenti spinas et tribulos ac infelices herbas, ad nullos usus hominum valentes quae in altitudine et colore suo se assimilant rosis et liliis ac aliis utilibus floribus et herbis utilem succum et dulcem fructum atque bonum odorem usibus medicinae in se habentibus et iterum comparo eos cupro: quod se extrinsecus assimilat auro, intus autem deceptionem et hypocrisim auri retinens, quoniam secundum hunc modum hi homines foris ostendunt se habere similitudinem prudentium virginum, interius autem fallacia et indignatione pleni sunt. Unde et coram me sunt ut tepidus ventus, cujus nec calor nec frigus ullum vigorem habet; quia nec utiles sunt in calore animi sui ut perseverent in virginitatis continentia ut coeperunt, nec valent in frigore mundanae vitae ut degant in saecularibus rebus ut sibi proponunt.
Nam nec extra legem peccant ut publicani, nec intra legem ut injusti; sed in semetipsis tepentes nec perfecte justi, nec injusti sunt. Sed ut catulus immundorum animalium abjicitur antequam se sentiat vivere, vel antequam confortetur in fortitudine aetatis suae, sic iste populus projicitur in mortem, quoniam nec se scit vivere ad vitam, nec in se inteiligit fortitudinem virtutum quae sunt in domo sapientiae. Unde et ab ore meo exsufflo eos; quia indigni sunt aspectu meo, si sic impoenitentes perseveraverint. Nunc autem, o homo, respice in te.
Si enim quispiam hominum tibi thesaurum daret, quoniam te plurimum diligeret, tibique diceret, lucrare in hoc et esto dives, ut et hoc pacto sciatur quis ille scit qui tibi thesaurum hunc dedit: tunc te oporteret acutissime cogitare quomodo illum utiliter lucrifaceres, dicens in te: Thesaurus Domini mei in optimo lucro apparere debet in me, ita ut et ipse laudetur in illo. Et cum illum utiliter hoc modo augmentatum multiplicares, bonus rumor inde ad aures illius qui tibi thesaurum dederat perveniret. Unde et ipse propter hoc recordatus tui magis te diligeret, ac majora dona tibi conferret. Sic et Creator tuus facit. Ipse dedit tibi thesaurum optimum viventem, scilicet intellectum, valde diligens te, quoniam creatura ipsius es, praecepitque tibi per verba ab eo constitutae legis, ut intellectu tuo lucrum facias bonis operibus, divesque evadas in virtutibus: ita ut ipse bonus dator, per hoc diligentius cognoscatur et laudetur. Quapropter omni hora te oportet meditari, quomodo hoc tam grande donum quod percepisti utile tam caeteris quam tibi ipsi factus in operibus justitiae, splendorem sanctitatis reddat ex te, quatenus homines bono exemplo tuo provocati, Deo honorem laudis inde exhibeant. Quod cum humiliter in omni justitia multiplicaveris: laus et gratiarum actio ad cognitionem Dei, qui in Spiritu sancto tibi virtutes has inspiravit, accrescit, unde et ipse misericordiam gratiae suae ad te convertens, per dulcedinem dilectionis suae superabundanter magis te faciet ardere in amore ipsius; ita ut consolatione Spiritus sancti repletus, sapienter omne quod bonum est discernas, et majora opera bona facias, ardentissimo amore glorificans Patrem tuum, qui tibi benigne dedit haec. Verba autem ista oves meae audiant, et quicunque aures interioris spiritus habent ea concipiant; quia mihi placent ut sic operentur homines qui me cognoscunt et diligunt, ut et ipsi in se ipsis intelligant quid eis in donis Spiritus sancti faciendum sit.
Sed in eadem orientali plaga vidi super pavimentum praefati aedificii coram eodem juvene tres imagines juxta se stantes, et illum devotissime inspicientes, contra aquilonem autem inter circulum illum magnum qui de praedicto lucido sedente in throno protendebatur, et inter idem aedificium conspexi quasi rotam in aere pendentem, et in ea imaginem hominis usque ad pectus apparentem, et in mundum acutissime prospicientem. Ante angulum vero ejusdem aedificii ad austrum vergentem, imago alia intra ipsum aedificium super pavimentum apparebat; quae se ad praedictum juvenem cum magna hilaritate convertebat. Et his imaginibus talis erat similitudo, ut, caeterae virtutes quas prius videram, sericinis omnes vestiebantur indumentis. Omnes quoque albis velaminibus capita sua obtectae erant: excepta illa quae a dextris media praedictarum trium stans, nudo capite candidos capillos habere videbatur. Nulla autem earum pallio circumamicta fuerat; praeter eamdem mediam ipsarum trium quae albo pallio induebatur. Sed tunicis albis omnes vestiebantur: excepta illa quae in rota apparens tunicam subnigram habebat. Et praeter hanc quae sinistris media earumdem trium existens tunica pallidi coloris utebatur. Omnes etiam calceamentis albis indutae fuerant: excepta media ipsarum trium cujus indumenta pedum nigra videbantur, et diverso colore depicta.
Sed haec dissimilitudo fuit in eis. In pectore imaginis quae media fuit trium praedictarum sibi astantium, duae fenestellae apparuerunt, et supra ipsas, cervus ad dextram ejusdem imaginis versus: ita ut anteriores pedes suos super fenestram dextram et posteriores super sinistram posuisset, quasi se ad currendum coaptasset.
Et eadem imago dicebat: Ego sum fortissima, columna et non mobilis levitate instabilitatis, ita ut a flabro venti possim commoveri ut folium arboris quod ab eo movetur, et hac et illac propellitur; sed perdurare debeo in vero lapide qui est verus Filius Dei. Et quis potest me commovere? Quis potest me laedere? Hoc non poterit fortis aut debilis princeps aut ignobilis, dives aut pauper, quin perseverem in vero Deo qui non commovebitur in aeternum. Nec ego movebor; quia supra fortissimum fundamentum fundata sum. Nolo enim esse cum adulantibus qui a vento tentationis in omnes vias sparguntur, nunquam in requie stabilitatis persistentes, sed semper ad inferiora et deteriora cadentes. Sic autem non ego: quoniam supra firmam petram posita sum. Sed imago quae ad dextris ejus erat, praedictum cervum aspiciens dicebat: Quemadmodum desiderat cervus ad fontes aquarum ita desiderat anima mea ad te, Deus .
Unde volo transilire montes et colles, ac imbecillitatem dulcedinis transitoriae vitae, respiciens tantum simplici corde ad fontem aquae vivae; quia ipse innumerabili gloria plenus est cujus suavitate satiari nemo potest, taedio saturitatis ejus. Imago autem quae a sinistris ejus stabat, ad praefatas fenestellas videns aiebat: Semper aspicio, semper teneo lumen verum et aeternum: nec cogitando aut suspiciendo ac intuendo satiari potero perpetua dulcedine quae est in superno Deo. Sed imago quae contra aquilonem in rota apparuit, in dextra manu virentem ramusculum habuit; ipsa vero rota assidue circumvolvebatur eadem imagine in ea immobili permanente. In circuitu autem ejusdem rotae scriptum erat: Si quis mihi ministrat me sequatur; et ubi sum ego, illic et minister meus erit . Et in pectore ipsius imaginis sculptum: Ego sum hostia laudis in provinciis. Et ipsa imago dicebat: Vincenti dabo edere de ligno vitae quod est in paradiso Dei mei, quia fons salutis mortem submergens rivulos suos in me transfudit et me virentem in redemptione fecit. Imago vero quae ante angulum ad austrum respicientem apparebat, tanti splendoris in facie erat ut eam perfecte intueri non possem. Sed ab utroque latere suo alam albi coloris habebat, quarum latitudo longitudinem cujusdam imaginis superabat, et ait: Quis tantae fortitudinis est, ut tentet Deo repugnare?
Et quis hujus audaciae est qui audeat me denudare et corrumpere in turpitudine odii et invidiae? Deus justus est et unus in sincera potestate et gloria. Eum semper amplecti volo puro corde et laeta facie, semperque gaudere in omnibus justitiis ejus. Nolo autem esse mutabilis, sed semper in uno animo durare et assidue Deum laudare. Unde nec diabolus nec malevolus homo me poterunt emollire, aut ad hanc rabiem dolositatis dejicere; quin semper imitatrix pacis in recta unanimitate perseverem. Transacto autem mundo, clarius in coelesti visione apparebo. Post haec vidi et ecce omne pavimentum praedicti aedificii totum ut album vitrum apparuit, a se reddens splendorem serenissimum. Sed et splendor lucidi illius sedentis in throno, qui omnia haec mihi demonstrabat per ipsum pavimentum usque in abyssum resplenduit.
Inter circulum autem illum de sedente in throno protensum, et inter hoc aedificium terra tunc apparuit, et quasi aliquantulum deorsum vergens ita ut ipsum aedificium inde velut super montem positum videretur. Et lucidus qui sedebat in throno iterum mihi dicebat: Filius Dei viventis natus ex Virgine, ipse lapis angularis existens, quem ii reprobaverunt qui in lege Dei ob salutem suam aedificare debuerunt, quod tamen facere recusaverunt magis diligentes tenebras quam lucem et mortem quam vitam: potenter in his regnat, qui tactu Spiritus sancti ardentes, salubriter se ipsos exterius conculcant, ad interiora spiritus toto adnisu in plenitudine virtutum et bonorum operum se rapientes.
Idcirco etiam in summitate orientalis anguli praemonstrati aedificii, ubi praedictae duae partes muri ipsius, illa lucida et lapidea videlicet conjunctae sunt, quasi septem gradus candidissimi lapidis vides, quoniam in altitudine justitiae a vero oriente qui lapis angularis in divino opere est emanante ubi duae conjunctiones necessariae munitionis, scilicet speculativa scientia et humanum opus in unanimitate quietis sibi cohaerent: adest septenarius ascensus candidissimae fortitudinis, plenus rectissima actione existens, quam Deus operatur et perficit in homine, ut in sex diebus operatus in septimo requievit.
Qui ad lapidem illum magnum super quem praefatus lucidus sedens in throno apparet, in modum testudinis decenter advoluti videntur; quia omnis actio quae fide et opere in fidelibus hominibus perficitur, timori Domini cui ipse fortissima omnipotentia praesidet qui cuncta regit, auctoritate providentiae ejus dignissimo compositionis effectu coadunatur. Unde et super illos gradus sedes posita est, id est super opera quae Deus operatur in hominibus firmissimum protectionis firmamentum regentis et adjuvantis eos; quia quicunque vult cum eo perseverare, non decidet in errore; quoniam ipse fortissimum sustentaculum existit, super quod omnis justitia constituta est. Et super sedem juvenis quidam sedens est constantissimo regimine Filius hominis Filius Dei in omni justitia cum Patre et Spiritu sancto regnans Deus unus; virilem et nobilem vultum habens, quia ipse fortissimus leo destruxit mortem nobili facie, sine peccato scilicet visibilis veniens, natus ex virgine; pallidi tamen coloris existens, quoniam cum terrenis terrenum honorem non quaesivit, sed humillimus, modicus et pauper in sancta humilitate apparuit.
Unde etiam capillos subnigros usque scapulas suas descendentes habet, quia Judaicus populus claritatem fidei quae in incarnatione ejusdem Filii Dei demonstrata est non quaerens, obumbratus in umbra exterioris intellectus legis pertinaciter et infideliter tabuit; ortus tamen in capite justitiae et usque ad humerum fortitudinis ubi perfectum opus in humanitate Filii Dei floruit perveniens, ibi in incredulitate sua finem accepit. Et purpurea tunica indutus est; quoniam in charitate sanguinem suum fundens, hominem qui perierat redemit.
Quod autem a capite usque ad umbilicum tibi apparet: hoc est quod ab incarnatione ejus usque ad praesens tempus opera quae gessit in Ecclesia fidelibus manifesta sunt, sed ab umbilico deorsum obumbratus tibi ad videndum est; quia illa quae a tempore hoc usque ad completionem saeculi hujus, in eadem Ecclesia futura sunt, nec videri nec sciri poterunt nisi quantum revelatione divina et fide catholica percipiuntur, quoniam maximae coruscationes virtutum quae ante novissimum diem in hominibus manifestandae sunt, adhuc hominibus incognitae latent. Et ipse respiciens in mundum, quia idem Filius Dei aspectu misericordiae suae dirigens ad homines, propter praeteritas et futuras causas dicit fidelissima verba suae admonitionis ad eos, ut ipsi in sanctis ejus coelestem militiam imitentur effugientes pericula peccatorum, et ut fortissime praeliando supernam felicitatem adipiscantur in factis suis contradicentes poenis impiorum.
Sed quod in eadem orientali plaga vides super pavimentum praefati aedificii coram eodem juvene tres imagines juxta se stantes, et illum devotissime inspicientes: hoc est quod in ortu justitiae, carnalia desideria deprimentis, in dispositione omnipotentis Patris apparente Filio Dei in carne, hae tres virtutes in devotione unanimes per virtutem trinitatis constantissimae manifestatae sunt ad ipsum dirigentes aspectum suum; quia illum in fidelibus hominibus desiderant et quaerunt. Unde etiam contra aquilonem inter circulum illum magnum qui de praedicto lucido sedente in throno protenditur, et inter ipsum aedificium conspicis quasi rotam in aere pendentem, et in ea imaginem hominis usque ad pectus apparentem, et in mundum acutissime prospicientem; quia adversus diabolicas artes inter secretam potestatem Dei et spiritualem aedificationem ipsius circuitio misericordiae ejus in mentibus hominum quasi in aere pendens, et nunc potentiam justitiae Dei tangens, nunc opus ipsius in eis fortiter confirmans volvitur, in qua perfectio Christiana in contemptu mundi usque ad pectus fortitudinis suae apparet; quia virtus haec in robore fortissimi certaminis confidens in Deum, homines in mundo saeculariter conversantes acutissimo intuitu admonitionis suae commonet, ut in abjectione terrenorum imitentur praecedentis Filii Dei exemplum, constantissima intentione fortiter aspirantes ad ipsum. Idcirco etiam ante angulum ejusdem aedificii ad austrum vergentem, imago alia intra ipsum aedificium super pavimentum apparens, se ad praedictum juvenem cum magna hilaritate convertit; quoniam ut casus hominis per bonitatem superni patris in ardore fructuositatis restauraretur ad vitam, haec virtus in plenitudine divini operis saecularia conculeans, et in dulcedine sui affectus se aperte manifestans, ad Filium Dei in consortio angelici ordinis cum gaudio fidelium hominum intendit, quia in incarnatione ejusdem Salvatoris per supernam virtutem floruit. Sed his imaginibus una similitudo est, quia pari devotione Deum manifestant in hominibus, qui ipsum in operibus suis concorditer magnificant.
Unde etiam ut caeterae virtutes quas prius vidisti sericinis omnes vestiuntur indumentis; quoniam in viribus suis reliquis virtutibus quae tibi superius veracissimae demonstratae sunt, dissimiles non existunt, sed in leni negotio suavissimi operis fidelium hominum, semper ad Deum pariter sursum tendentes sunt. Quod autem omnes albis velaminibus in capitibus suis obtectae sunt, hoc est quod simul in candido proposito legalis institutionis cum magna colligatione ante Deum caput omnium occupatae sunt, ut mulier ante virum suum velari solet, excepta illa quae a dextris mediae praedictarum trium stans nudo capite candidos capillos habere videtur; quia eadem prosperitate roboris per supernam trinitatem apparentis, nulla sollicitudine hujus saeculi gravata, in candore tantum coelestis desiderii quaerit dissolvi et esse cum Christo, propter quod etiam nulla earum pallio circumamicta est; quoniam ab omni officio servitutis denudatae sunt, per quod ab officio libertatis suae semper videlicet in coelum aspicere, et ad Deum anhelare possint impediri, nihil aliud desiderantes nisi quod a terrenis rebus separatum est, praeter mediam ipsarum trium quae albo pallio induitur; per quod in sustentatione divina pulchritudo discreti operis beatae legis insinuatur, cum quo eadem virtus ita circumamicta obtegitur ut homo pallio suo circumdatur. Sed quod tunicis albis omnes vestiuntur: hoc est quod in candore bonorum operum absque nigredine pravorum morum conversantur qui in nequitiis et vitiis obcaecatae infidelitatis obtenebrantur: excepta illa quae in rota apparens, tunicam subnigram habet; quia haec in volubilitate divinae clementiae his actibus circumdata est, quae in districtione sua carni difficiles sunt, et praeter hanc quae a sinistris mediae earumdem trium assistens tunica pallidi coloris utitur; ipsa in adversitate per munimentum summae majestatis ad defensionem sui circumdata et vallata, lacrymabili moerore gementis operis, in quae flens et ejulans ad Deum semper suspirat. Unde etiam omnes calceamentis albis indultae sunt; quoniam in morte Filii mei lucentes viam pacis in mentibus hominum parant, quatenus coelestia desiderent, excepta media ipsarum trium cujus indumenta pedum nigra videntur et diverso colore depicta; quoniam haec sub protectione Dei manens, sed magna schismata infidelium in irrisione nigredinis a via veritatis deviantium sustinens, recto tamen itinere fidei decorata in mortificatione Filii mei non dissidens per multas infestationes diabolicarum artium et per diversas tribulationes morum hominum, in sua fortitudine et pulchritudine perseverans tendit ad superna. Sed tamen dissimilitudo est in eis; quia quamvis unanimes et sibi invicem in operatione sunt adhaerentes, tamen suas vires unaquaeque in subjectis sibi hominibus singulariter in fervore supernae claritatis demonstrat.
Unde imago quae media est trium praedictarum sibi astantium, declarat constantiam; quae columna et munimen est earum quae sibi adhaerent virtutum in medio hujus numeri Trinitatem sanctam significantes, se manifestans et hominibus ut in bonis operibus constantes sint ostendens, quia etiam Christus Deus et homo opera sua quae in mundo operatus est, bono fine consummavit, sicut et virtus haec firmamentum interiorum virtutum in hominibus existens, cum magna disciplina homines ad Deum perducit. Ergo et in pectore ejus duae fenestellae apparent: quod est in cordibus hominum manifestatio coelestium in duobus speculis fidei demonstrata, quoniam divinitas et humanitas in Filio Dei credenda est; per quem virtus illa in hominibus perfecta a fortitudine rectitudinis suae non movebitur. Sed super ipsas fenestras cervus ad dextram ejusdem imaginis versus apparet, quia super fidem hanc quod Filius Dei Deus et homo creditur ipse per credulitatem fidelis populi firmissime ponitur, cum per cursum velocitatis suae coeleste desiderium designans, ad dextram constantiae vertitur; quoniam vita aeterna in perseverantia boni operis reperitur, ita ut anteriores pedes suos super fenestram dextram, et posteriores super sinistram ponat; quia quod ipse verus Deus sit, nec in tranquillitate fidei contemnendum, aut quod verus homo sit nec in ejusdem fidei impugnatione ab ullo Deum veraciter diligente diffidendum est. Unde et se quasi ad currendum coaptat, quoniam salvatio animarum in cursu ejus reperta est; cum ipse in magnis doloribus properans ad passionem crucis, vitam in veritate perseverantibus contulit, ut et virtus haec in verbis suae confessionis supra designat.
Sed secunda imago quae a dextris ejus est, coeleste desiderium praefigurat, in coelum semper aspiciens et ad salvationem tendens, per quod constantia prosperitatem caducorum non appetens, magis felicitatem aeternorum desiderat. Quapropter et praedictum cervum inspicit; quia Filium Dei in lucidissimo opere suo assidue attendens, in dulcissimis amplexibus illius saturari non poterit, quemadmodum et superius in locutione desiderii sui affirmat.
Tertia autem imago a sinistris ejus stans, ostendit compunctionem cordis atque recordationem mentis assidua contritione exsilium suum gementem et plorantem, cujus beata effusione constantia contrarietatem sinistrae partis quae perditio animae est declinans, ad vitam de morte festinat. Unde etiam ad praefatas fenestellas aspicit; quoniam in cordibus fidelium omnem intentionem suam ad Filium Dei, tam in humanitate quam in divinitate regnantem intendens, ejus dulcedine continua visione perfrui delectatur, sicut etiam in verbis suis aperta manifestatione demonstrat.
Sed imago quae contra aquilonem in rota apparet, perfectionem Christi et contemptum mundi praetendit, quia plenitudo virtutum in abjectione saecularium per Filium Dei apertissime declarata est; qui inter homines conversatus terrenis non inhians, imitatores suos fortiter ad coelestia toto ardore commonuit anhelare. Quae in dextra manu virentem ramusculum habet, quoniam in felicitate salvationis animae opus viridissimi et pulcherrimi germinis beatarum virtutum quod inspiratione Spiritus sancti perfusum est, continet. Quapropter et ipsa rota assidue circumvolvitur eadem imagine in ea immobili permanente, quia misericordia Dei pia compassione se ad homines flectens, et miseriis eorum compatiens, se quaerentibus semper flexibilis est, perfectione Christi in contemptu mundi nullam mobilitatem instabilitatis habente, sed semper ad ea tendente quae sunt sine ulla mutabilitatis offensione. Quod autem in circuitu ejusdem rotae scriptum est: Si quis mihi ministrat me sequatur. Et ubi sum ego illic et minister meus erit : hoc est quod ubique flexibilis misericordia Dei, hoc continet in se, quod quicunque Filio Dei obsequium exhibuerit exemplum ejus imitando, in coelesti beatitudine gaudebit, cum ipso consortium sine fine adepturus angelorum. Unde etiam in pectore imaginis sculptum apparet. Ego sum hostia laudis in provinciis; quia Christus sapienter contemptum docens saecularium, per secretum consilii sui cordibus electorum suorum insinuat, quod ipsum omnis fidelis anima hostiam Patris oblatum in ligno crucis, intima devotione veneratur et adorat: cum etiam in toto terrarum orbe gloriam et laudem ejus, vox et lingua omnium fidelium propter remunerationem vitae non cesset resonare, ut etiam ipsa in locutione sua aperte propalat.
Imago vero quae ante angulum ad austrum respicientem apparet: significat concordiam, rabiem malignorum spirituum fugientem, sed consortium beatorum angelorum amplectentem, cum ipsa ob amorem Dei scissuras infidelium devitat; et ad visionem perpetuae pacis anhelat. Unde et tanti splendoris in facie est, ut eam perfecte intueri non possis; quoniam mortifero odio et invidia carens, majorem claritatem in animabus hominum parat, quam mortalis mens capere valeat fragili corpore gravata. Sed quod ab utroque latere suo alam albi coloris habet quarum latitudo longitudinem ejusdem imaginis superat; hoc est quod et in prosperis et in adversis ad sudorem justi laboris se conjungentibus, illa virtus protectionem suae candidissimae bonitatis extendens, plus in latitudine expansionis suae quam possidet in charitate supernorum tenet, quam in longitudine nascentis humani generis habeat; quia finito mundo ipsa super coelos coelorum volans, magis tunc quam nunc in claritate sua apparebit. Ubi nihil terrenum nihilque caducum quaeritur; sed quod coeleste ei aeternum est, dulcissima amplexione amatur, et ubi omnia clara atque laeta perdurabunt; abstersa omni nebula iniquitatis, quemadmodum et in verbis professionis virtutis hujus fideliter denuntiatur.
Quod vero vides pavimentum aedificii totum ut album vitrum apparens et ex se reddens splendorem serenissimum: hoc est quod fortitudo verae fidei portans et explanans opus et civitatem Dei, tota in candore et in speculo simplicitatis purissima et planissima est, ipsa fide cum omnibus operibus ad se pertinentibus in ipsa civitate Dei vigilante et aedificante, quatenus Deus in initio bonorum operum hominum per splendorem serenissimae intentionis tangatur; et in fine eorum per salvationem animae apertissime cognoscatur, quia peracta operatione: fides ipsa ostendit qua devotione quaeque anima Deum quaesivit. Unde et splendor lucidi illius sedentis in throno qui omnia haec tibi demonstrat per ipsum pavimentum usque in abyssum resplendet; quoniam gratia omnipotentis Dei cuncta regentis quae in hac visione cognoscis tibi manifestantis, per fortitudinem fidei diabolum in perditione mortis ad nihilum redegit. Quomodo? Deus serpentem antiquum et mortem aeternae perditionis per purissimam fidem, quae est in regeneratione spiritus et aquae dejecit in profundum perpetuae confusionis, fortiter pertransiens tenebras infidelitatis, cum Filius Dei fideles suos admonuit, ut verba doctrinae suae ab ipso accepta in mundum emitterent.
Sed quod inter circulum illum a sedente in throno protensum, et inter hoc aedificium terra tantum apparet, quasi aliquantulum deorsum vergens, ita ut aedificium inde velut super monte positum videatur; hoc est quod inter fortitudinem potestatis omnipotentis Dei et inter electum opus bonitatis ipsius, plurimi homines sunt qui veram fidem abnegantes magis temporalia quod aeterna sectantur, ut sunt pagani, Judaei ac falsi Christiani semper de malo in malum descendentes, nec in caducis rebus speculum catholicae fidei sursum aspicientes, sed magis in voluptatibus suis pravum opus in profundum peccatorum protrahere laborantes; ita ut maximum et pulcherrimum opus Dei, inter tenebras hujus infelicitatis omni homini illud quaerenti in altitudine summae bonitatis palam appareat; ut Joannes dilectus evangelista in revelatione divina testatur, dicens: Et sustulit me in spiritu in montem magnum et altum, et ostendit mihi civitatem sanctam Hierusalem descendentem de coelo habentem claritatem Dei . Hoc tale est: Spiritus elevat spiritum. Quomodo? In virtute sua Spiritus sanctus trahit hominis mentem de pondere carnis, ut possit volare in visione oculorum spiritus illius qui interiora videt non obscuratus caecitate carnalium voluptatum. Quid hoc? Sed Spiritus sanctus sursum elevat spiritum hominis ad montem coelestium desideriorum: ut perspicue considerare valeat opera quae in spiritu peragenda sunt, quod est magnitudo operum Dei; cui mille artes diabolici operis substratae sunt, ita quod eis dominatur sicut mons planitiei terrae praefertur, et quod immobile fundamentum est sicut mons qui de loco suo non transit, tantae etiam altitudinis existens quod mortalis homo eam in sensu suo enarrare non possit; quia omnem humanam prudentiam superexcellit, quae de terrenis mentibus terrenarum qualitatum ascendit. Et sic fideli et sanctae animae opera spiritus ostenduntur: sicut etiam coelestis Hierusalem sine opere manuum carnis, per opus a Spiritu sancto datum spiritualiter aedificanda est, ita magnitudine et altitudine sanctorum operum in spiritu apparente, ut eadem civitas in operibus bonis quae tactu Spiritus sancti fiunt in hominibus, adornatur; quoniam ipsa sic supra montem posita et innumeris aedificationibus aedificata, in se nobilissimos lapides qui sanctae animae in visione pacis sunt, colligit ab omni putredine peccati purgatos. Unde etiam cum ipsis pretiosis lapidibus ut aurum fulget quia in bonis hominibus sapientia opus suae claritatis demonstrat.
Sed opera illa in rectitudine justitiae peracta, cum quibus etiam ipsa coelestis Hierusalem adornata perficitur, unde exorta venerunt? videlicet de altitudine coeli, quoniam ut ros de nubibus descendit et terram humore suo perfundit; sic bona opera a Deo in homines descendunt, et infusione Spiritus sancti rigantur; ita quod fidelis homo bonum et suavem fructum generans, consortium supernae civitatis adipiscitur. Sic ergo coelestia opera per donum Spiritus sancti de coelo in homines venientia, habent claritatem in ipso, a quo etiam emanaverunt. Quomodo? Quia claritas Dei in bonis operibus justorum hominum fulget: ita quod ipse tanto ardentius in terra cognoscitur, adoratur et colitur per quas virtutes ipsa facta civitas in ornamentis suis decoratur; quia homo adjutorio Dei bona opera faciens, eum in mirabilibus suis veneratur. Et sic est haec revelatio per oculos spiritus visa et cognita, ut inspiratione Spiritus sancti recta opera in hominibus peracta coram Deo in supernis apparent.
Itaque, ut praemonstratum est Deus operatur ab oriente et a septentrione et ab occidente ad meridiem; ubi per filium suum in dilectione Ecclesiae omne quod ante constitutionem mundi praedestinatum fuerat, ad effectum illum perducit qui novissimus dies est, sicut etiam hoc opus suum per se educens illud cum praedictis in mystica designatione turribus et virtutibus confirmatum et ornatum, atque in summa perfectione completum reducit ad seipsum. Quomodo? Justitia justae actionis post casum Adae designata in Noe; ad novissimum diem tendit multis miraculis circumvallata, quae Deus in electis suis per diversa tempora demonstrare non cessavit ut in praeparatione in Noe, et in ostensione in Abraham et in Mose, et in operatione in filio suo. Quomodo? Ante tempora in corde coelestis Patris erat quod Filium suum in fine temporum pro vera salute et redemptione perditi hominis mittere voluit in mundum; qui natus ex virgine omnia quae antiqui sancti Spiritu sancto repleti praedixerant, perfecto opere complevit, veluti brachium hominis se primum flectit ad opus, et ut deinde manus operatur. Quid hoc? Justitia videlicet justo judicio Dei cum Adam de terra floriditatis projectus est: coepit primum in Noe moveri ut in prima junctura humeri, ita tendens ad fortiora in Abraham et in Mose quasi ad flexibiliora secundum juncturam brachii, sic tandem perveniens ad perfectum opus in Filio Dei, per quem omnia signa et praeconia veteris legis aperto opere completa sunt; et per quem omnes virtutes cum quibus coelestis Hierusalem in filiis suis adornabitur, certissima declaratione in regeneratione spiritus et aquae manifestatae sunt, ut manus in digitis suis opus quod operatur ad perfectam ostensionem perducit: hoc modo opus meum ad gloriam meam et ad tuam confusionem perficio, o diabole, tibi per fortitudinem brachii mei oppositus in aquilone, in septentrione et in occidente, nec non etiam secundum solis cursum tibi resistens ab oriente et a meridie, ita te subvertens in occidente, quatenus in omni parte confusus sis, quia in ecclesia mea quae mons est fortitudinis, ad interitum tuum, o deformissime impostor, facio opus justitiae et sanctitatis; ita ut tu devictus omnino intereas, qui volebas ut plebs mea interiret. Qui autem acutas aures interioris intellectus habet: hic in ardente amore speculi mei ad verba haec anhelet, et ea in conscientia animi sui conscribat.
Scivias (Know the Ways of the Lord) companion
Keep Hildegard in your mornings
Get the free 14-day Scivias reading plan, then continue with daily historic devotionals in the Chosen Portion app.
Hildegard's visions were meant to be read and prayed over daily by her community; Chosen Portion continues that pattern with a curated historic devotional reading each morning.
- Read all three parts of Scivias in curated excerpts — about 15 minutes a day for 14 days
- One reflection question and one short prayer per day, so you never wonder what to do next
- A day-15 handoff into a daily prayer rhythm you can sustain in the free Chosen Portion app