Volume 3 – Chapter 28: Mystical City of God

by admin on January 27, 2018

WisdomTHE COUNCIL CONVENES ON THE FRIDAY MORNING TO SUBSTANTIATE THE CHARGES AGAINST THE SAVIOR JESUS; THEY SEND HIM TO PILATE J MOST HOLY MARY, WITH SAINT JOHN AND THE THREE MARY’S, GOES FORTH TO MEET JESUS.

 

At the dawn of Friday morning, say the Evangelists (Matth. 27, 1; Mark 15, 1; Luke 22, 66; John 11, 47), the ancients, the chief priests and scribes, who according to the law were looked upon with greatest respect by the people, gathered together in order to come to a common decision concerning the death of Christ.  This they all desired; however they were anxious to preserve the semblance of justice before the people. This council was held in the house of Caiphas, where the Lord was imprisoned. Once more they commanded Him to be brought from the dungeon to the hall of the council in order to be examined. The satellites of justice rushed below to drag Him forth bound and fettered as He was; and while they untied Him from the column of rock, they mocked Him with great contempt saying: “Well now, Jesus of Nazareth, how little have thy miracles helped to defend Thee. The power which Thou didst vaunt, of being able to rebuild the temple in three days, has failed altogether in securing thy escape. But Thou shalt now pay for thy presumption and thy proud aspirations shall be brought low. Come now to the chief priests and to the scribes. They are awaiting Thee to put an end to thy imposition and deliver Thee over to Pilate, who will quickly finish Thee.” Having freed the Lord from the rock they dragged Him up to the council. The Lord did not open his lips; but the tortures, the
blows and the spittle, with which they had covered Him and which He could not wipe off on account of his bonds, had so disfigured Him, that He now filled the members of the council with a sort of dreadful surprise, but not with compassion. Too great was their envious wrath conceived against the Lord.

They again asked Him to tell them, whether He was the Christ ( Luke 22, 1 ) , that is, the Anointed. Just as all their previous questions, so this was put with the malicious determination not to listen or to admit the truth, but to calumniate and fabricate a charge against Him. But the Lord, being perfectly willing to die for the truth, denied it not; at the same time He did not wish to confess it in such a manner that they could despise it, or borrow out of it some color for their calumny; for this was not becoming his innocence and wisdom. Therefore He veiled his answer in such a way, that if the pharisees chose to yield to even the least kindly feeling, they would be able to trace up the mystery hidden in his words; but if they had no such feeling, then should it become clear through their answer, that the evil which they imputed to Him was the result of their wicked intentions and lay not in his answer. He therefore said to them; “If I tell you that I am He of whom you ask, you will not believe what I say; and if I shall ask you, you will not answer, nor release Me. But I tell you, that the Son of man, after this, shall seat Himself at the right hand of the power of God” (Luke 22, 67). The priests answered: “Then thou art the Son of God?” and the Lord replied: “You say that I am.” This was as if He had said: You have made a very correct inference, that I am the Son of God ; for my works, my doctrines, and your own Scripture, as well as what you are now doing with Me, testify to the fact, that I am the Christ, the One promised in the law.

But this council of the wicked was not disposed to assent to divine truth, although they themselves inferred it very correctly from the antecedents and could easily have believed it. They would neither give assent nor belief, but preferred to call it a blasphemy deserving death. Since the Lord had now reaffirmed what He had said before, they all cried out : “What need have we of further witnesses, since He himself asserts it by his own lips?” And they immediately came to the unanimous conclusion that He should, as one worthy of death, be brought before Pontius Pilate, who governed Judea in the name of the Roman emperor and was the temporal Lord of Palestine. According to the laws of the Roman empire capital punishment was reserved to the senate or the emperor and his representatives in the remote provinces. Cases of such importance as involved the taking away of life were looked upon as worthy of greater attention and as not to be decided without giving the accused a hearing and an opportunity of defense and justification. In these affairs of justice the Roman people yielded to the requirements of natural reason more faithfully than other nations. In regard to this trial of Christ the priests and scribes were pleased with the prospect of having sentence of death passed upon Christ our Lord by the heathen Pilate, because they could then tell the people, that He was condemned by the Roman governor and that this certainly would not have happened if He were not guilty of death. To this extent had they been blinded by their sins and their hypocrisy, that they failed to see how much more guilty and sacrilegious they would even then be than the gentile judge.  But the Lord arranged it thus, in order that by their own behavior before Pilate they might reveal all their wickedness more plainly, as we shall see immediately.

The executioners therefore brought our Savior Jesus Christ to the house of Pilate, in order to present Him, still bound with the same chains and ropes in which they had taken Him from the garden, before his tribunal.  The city of Jerusalem was full of strangers, who had come from all Palestine to celebrate the great Pasch of the Lamb and of the unleavened bread. As the rumor of this arrest was already spread among the people, and as the Master of life was known to all of them, a count less multitude gathered in the streets to see Him brought in chains through the streets. They were divided in their opinion concerning the Messiah; some of them shouted out: Let Him die, let Him die, this wicked impostor, who deceives the whole world. Others answered: His doctrines do not appear to be so bad, nor his works ; for He has done good to many. Still others, who had believed in Him, were much afflicted and wept; while the whole city was in confusion and uproar concerning the Nazarene. Lucifer and all his demons were very attentive to what was passing; for, seeing himself secretly overcome by the invincible patience and meekness of Christ the Lord, he was stirred to uncontrollable fury by his own pride and haughtiness at the haunting suspicion, that such virtues could not be those of a mere human being. On the other hand, he could not understand how his allowing Himself to be despised and ill-treated and his succumbing to so much bodily weakness and, as it were, total annihilation, could ever harmonize with his being true God; for, if He were God, said the dragon to himself, his Divinity would never consent to such annihilation, and the power inherent in his divine nature and communicated to the humanity, would certainly prevent such weakness. Lucifer argued like one who knew nothing of the suspension of the overflow
of the divine upon the human nature; which the Lord had secretly ordained for the purpose of securing the highest degree of suffering possible, as I have mentioned
above (No. 498). By these misgivings, the pride of satan was lashed to still more furious efforts in the persecution of the Lord so as to ascertain who this One was that knew how to suffer torments in such a manner.

The sun had already arisen while these things happened and the most holy Mother, who saw it all from afar, now resolved to leave her retreat and follow her divine Son to the house of Pilate and to his death on the Cross. When the great Queen and Lady was about to set forth from the Cenacle, saint John arrived, in order to give an account of all that was happening; for the beloved disciple at that time did not know of the visions, by which all the doings and sufferings of her most holy Son were manifest to the blessed Mother. After the denial of saint Peter, saint John had retired and had observed, more from afar what was going on. Recognizing also the wickedness of his flight in the garden, he confessed it to the Mother of God and asked her pardon as soon as he came into her presence; and then he gave an account of all that passed in his heart and
of what he had done and what he had seen in following his Master. Saint John thought it well to prepare the afflicted Mother for her meeting with her most holy Son, in order that She might not be overcome by the fearful spectacle of his present condition. Therefore He sought to impress Her beforehand with some image of his sufferings by saying : “O my Lady, in what a state of suffering is our divine Master! The sight of Him cannot but break one s heart; for by the buffets and the blows and by the spittle, his most beautiful countenance is so disfigured and defiled, that Thou wilt scarcely recognize Him with thy own eyes.” The most prudent Lady listened to his description, as if She knew nothing of the events; but She broke out in bitterest tears of heart rending sorrow. The holy women, who had came forth with the Lady, also listened to saint John, and all of them were filled with grief and terror at his words. The Queen of heaven asked the Apostle to accompany Her and the devout women, and, exhorting them all, She said : “Let us hasten our steps, in order that my eyes may see the Son of the eternal Father, who took human form in my womb ; and you shall see, my dearest friends, to what the love of mankind has driven Him, my Lord and God, and what it costs Him to redeem men from sin and death, and to open for them the gates of heaven.”

The Queen of heaven set forth through the streets of Jerusalem accompanied by saint John and by some holy women. Of these not all, but only the three Mary’s and other very pious women, followed Her to the end. With Her were also the angels of her guard, whom She asked to open a way for Her to her divine Son. The holy angels obeyed and acted as her guard.  On the streets She heard the people expressing their various opinions and sentiments concerning the sorrowful events now transpiring in reference to Jesus of Nazareth. The more kindly hearted lamented over his fate, and they were fewest in number. Others spake about the intention of his enemies to crucify Him; others related where He now was and how He was conducted through the streets, bound as a criminal ; others spoke of the ill-treatment He was undergoing; others asked, what evil He had done, that He should be so misused ; others again in their astonishment and in their doubts, exclaimed: To this then have his miracles brought Him!
Without a doubt they were all impostures, since He can not defend or free Himself ! All the streets and squares were full of people and excited talk. But in the midst of
this excitement the invincible Queen, though filled with the bitterest sorrow, preserved her constancy and composure, praying for the unbelievers and the evil-doers, as if She had no other care than to implore grace and pardon for their sins. She loved them as sincerely as if She were receiving favors and blessings at their hands. She permitted no indignation or anger to arise in her heart against the sacrilegious ministers of the Passion and Death of her beloved Son, nor any sign of such feelings in her exterior conduct. All of them She looked upon with charity and the desire of doing them good.

Some of them that met Her on the streets, recognized Her as the Mother of Jesus of Nazareth and moved by their natural compassion, said : “O sorrowful Mother! What a misfortune has overtaken Thee! How must thy heart be wounded and lacerated with grief!”  Others again impiously said: “Why didst Thou permit Him to introduce such novelties among the people? It would have been better to restrain and dissuade Him; but it will be a warning for other mothers, and they will learn from thy misfortunes, how to instruct their children.” These and other more horrible sentiments were expressed in the hearing of this sincerest Dove; but all of them She met with burning charity, accepting the pity of the kind-hearted, and suffering the malice of the unbelievers. She was not surprised at the ingratitude of the unresponsive and the ignorant; but implored the eternal Father to impart suitable blessings to all.

Through the swarming and confused crowds the angels conducted the Empress of heaven to a sharp turn of the street, where She met her most holy Son. With the profoundest reverence She prostrated Herself before his sovereign Person and adored it more fervently and with a reverence more deep and more ardent than ever was given or ever shall be given to it by all the creatures. She arose and then the Mother and Son looked upon each other with ineffable tenderness, interiorly conversing with each other in transports of an unspeakable sorrow. The most prudent Lady stepped aside and then followed Christ our Lord, continuing at a distance her interior communication with Him and with the eternal Father. The words of her soul are not for the mortal and corruptible tongue: but among other prayers the afflicted Mother said : “Most high God and my Son, I am aware of thy burning love for men, which leads Thee to hide the infinite power of thy Divinity beneath a form of passible flesh (Phil. 2, 7) formed in my womb. I confess thy incomprehensible wisdom in accepting such affronts and torments, and in sacrificing Thyself, who art the Lord of all creation, for the rescue of man, who is but a servant, dust and ashes (Gen. 3, 19). Thy goodness is to be praised, blessed, confessed and magnified by all creatures; but how shall I, thy Mother, ever cease to desire that all these injuries be heaped upon me and not upon thy divine Person, who art the beauty of the angels and the glory of the eternal Father? How shall I cease to desire the end of these pains? With what sorrow is my heart filled to behold Thee so afflicted, thy most beautiful countenance so defiled, and when I see, that to the Creator and Redeemer alone is denied pity and compassion in such bitter suffering? But if it is not possible, that I relieve Thee as Mother, do Thou accept my sorrowful sacrifice in not being able to bring Thee the relief which is due to the true and holy Son of God.”

The image of her divine Son, thus wounded, defiled and bound, remained so firmly fixed and imprinted in the soul of our Queen, that during her life it was never effaced, and remained in her mind as distinctly, as if She were continually beholding Him with her own eyes. Christ our God arrived at the house of Pilate, followed by many of the council and a countless multitude of the people. The Jews, wishing to preserve them selves as clean before the law as possible for the celebration of the Pasch and the unleavened bread, excused themselves before Pilate for their refusing to enter the pretorium or court of Pilate in presenting Jesus. As most absurd hypocrites they paid no attention to the sacrilegious uncleanness, with which their souls were affected in becoming the murderers of the innocent Godman.  Pilate, although a heathen, yielded to their ceremonious scruples, and seeing that they hesitated to enter his pretorium, he went out to meet them. According to the formality customary among the Romans, he asked them (John 18, 28): “What accusation have you against this Man?” They answered: “If He were not a criminal, we would not have brought Him to thee thus bound and fettered.” This was as much as to say: We have convinced ourselves of his misdeeds and we are so attached to justice and to our obligations, that we would not have
begun any proceedings against Him, if He were not a great malefactor. But Pilate pressed his inquiry and said: “What then are the misdeeds, of which He has made Himself guilty?” They answered: “He is convicted of disturbing the commonwealth, He wishes to make Himself our king and forbids paying tribute to Caesar (Luke 23, 2) ; He claims to be the son of God, and has preached a new doctrine, commencing in Galilee, through all Judea and Jerusalem.”  “Take Him then yourselves,” said Pilate, “and judge Him according to your laws; I do not find a just cause for proceeding against Him.” But the Jews replied : “It is not permitted us to sentence any one to death, nor to execute such a sentence.”

The most holy Mary, with saint John and the women who followed Her, was present at this interview; for the holy angels made room for them where they could hear and see all that was passing. Shielded by her mantle She wept tears of blood, pressed forth by the sorrow which pierced her virginal heart. In her interior acts of virtue She faithfully reproduced those practiced by her most holy Son, while in her pains and endurance She copied those of his body. She asked the eternal Father to grant Her the favor of not losing sight of her divine Son, as far as was naturally possible, until his Death ; and this was conceded to Her, excepting during the time in which He was in prison. Considering it but just, that amid all the false accusations of the Jews the innocence of the Savior and the injustice of the sentence should become known, the most prudent Lady fervently prayed, that the judge be not deceived and that he obtain clearest insight into Christ s being delivered over to him by the envy of the priests and scribes. In virtue of this prayer, Pilate clearly saw the truth, was convinced of the innocence of Christ and of his being a victim of their envy (Matth. 28, 18). On her account also the Lord declared Himself more openly to Pilate, although the latter did not co-operate with the truth made known to him. It profited not him, but us; and it served to convict the priests and pharisees of their treachery.

In their wrath the Jews were anxious to dispose Pilate favorably toward their project and they wished him to pronounce the sentence of death against Jesus without the least delay. When they perceived his hesitation, they ferociously raised their voices, accusing Jesus over and over again of revolting against the government of Judea, deceiving and stirring up the people (Luke 23, 5), calling Himself Christ, that is an anointed King. This malicious accusation they pressed particularly, hoping to stir Pilate to fear for the temporal welfare of his government, with which he was charged by the Romans. Among the Jews the kings were anointed; therefore they insisted, that Jesus in having called Himself Christ, intended to constitute Himself as King, and, as Pilate was a heathen and knew nothing of the anointing of kings, they wished to persuade him, that calling oneself Christ among the Jews was identical with calling oneself king of the Jews. Pilate asked the Lord: “What dost Thou answer to the accusations which they bring against Thee?” But the Savior answered not one word in the presence of his accusers, causing much wonder in Pilate at such silence and patience. But, desiring to inquire more closely, whether Jesus was truly a King, he withdrew from the clamoring Jews and brought Jesus into the pretorium. There he asked Him face to face: “Tell me, can it be that Thou art a King of the Jews?” Pilate could not bring himself to think that He was a King in fact; since he knew that Christ was not reigning. Therefore he wished to find out, whether Jesus claimed or really possessed any right to the title of King. Our Savior answered him: “Sayest thou this thing of thyself, or have others told it thee of Me?” (John 18, 34). Pilate replied: “Am I a Jew? Thy own nation and the chief priests have delivered Thee up to me. What hast Thou done?” Jesus answered: “My
kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I be not delivered to the Jews: but now my kingdom is not from hence.”  The judge partly believed this assertion of Jesus and therefore answered: “Art Thou a king then?” Jesus answered: “Thou sayest that I am a king. For this I was born and for this I came into the world. Every one that is of the Truth, heareth my voice.”  Pilate wondered at this answer and asked: “What is truth?” But without waiting for an answer, he left Him in the pretorium, and said to the Jews: “I find no cause in Him. But you have a custom, that I should release one unto you at the Pasch: will you, therefore, that I release unto you the King of the Jews, or Barabbas?” This Barabbas was a thief and murderer, who had killed some one in a quarrel. All the people raised their voice and said: “We desire that you release Barabbas, and crucify Jesus.” In this demand they persisted until it was granted.

Pilate was much disturbed by the answers of Jesus and the obstinacy of the Jews. For on the one hand, seeing that they were so determined on the death of Jesus, he well knew, that it would be difficult to satisfy them without consenting to their demands; and on the other hand, he clearly saw that they persecuted Him out of mortal envy and that their accusations about his disturbing the people, were false and ridiculous (Matth. 17, 18). In regard to the imputation, that He had made Himself King, he was likewise satisfied of the contrary by the answers of Christ and by his humility, poverty and patient forbearance toward their calumnies. By the light and grace which Pilate received, he became fully convinced that Jesus was truly innocent, although he never pierced the mystery of his Divinity and the greatness of this innocence. The living words of Christ created an exalted idea of Him in his mind and made him think that some great mystery was connected with Him; therefore he desired to free Him and finally determined to send Him to Herod. But all these shifts failed, because Pilate made himself unworthy by his sin and paid attention only to his worldly prospects, allowing himself to be governed by them and not by the dictates of justice, but more by the suggestions of Lucifer, as I have related above (No. 423), than by the truth,
which he so clearly knew. Fully understanding the true circumstances, he acted the part of a wicked judge in continuing to treat the cause of an innocent Man with those who were his declared enemies and false accusers. Thus he committed the still greater crime of condemning Jesus to such an inhuman scourging and then to death,
without having any other cause than to satisfy the Jews.

But though Pilate for these and other reasons was a most wicked and unjust judge in thus condemning Christ, whom he held to be a mere man, though good and innocent; yet his crime was much smaller than that of the priests and pharisees. And this not only because they were moved by envy, cruelty and other vices, but also because they sinned in not acknowledging Christ as their true Messias and Redeemer, God and Man, such as He had been promised in the Law, which they believed and professed. For their own condemnation the Lord permitted, that in their very accusations they called Him Christ and anointed King, thus confessing with their lips what they denied and discredited in their proceedings. They were bound to believe this truth, which they confessed in their words, and thus come to the understanding of the true anointment of the Savior, which was an unction prefigured in the kings and priests of the olden times and consisted in the anointment mentioned by David (Ps. 44, 8) and different from theirs; namely, the unction of the Divinity resulting from its union with the humanity and by which Christ s soul was anointed with the gifts of grace and glory corresponding to the hypostatic union. All these mysteries of truth were providentially hidden beneath the accusations of the Jews, although they in their perfidy would not believe them, and in their envy interpreted them falsely. For they imputed to the Savior the desire of making Him self king, without his being one, while just the contrary was really the truth: He was in every respect the supreme Lord, but did not wish to show or make use of the power of a temporal king. He had not come into this world to command men, but to obey (Matth. 20, 28). Still greater was the blindness of the Jews in hoping for a temporal king as their Messias and at the same time calumniously asserting that Jesus made of Himself a king. It seems that they sought for their Messias a King so powerful, that they would not be able to resist Him; although they then would have to receive a king by compulsion and not with the free will benevolently desired by the Lord.

Our great Lady profoundly understood these hidden sacraments and the wisdom of her chaste heart made use of them to excite heroic acts of all the virtues. Other children of Adam, conceived in original sin and defiled by their own, are wont to be disturbed and oppressed in proportion to the increase of sorrow and tribulation, and excited to impatience and other inordinate passions; but most holy Mary, who was actuated not by sin or its effects, or by mere nature, was impelled by exalted grace to just the contrary course of action.  For the great persecutions and the vast waters of affliction and sorrow extinguished not in her bosom the fire of divine love (Cant. 8, 7) ; but they were new incentives to the fires of divine love in her soul, breaking forth in petitions for the sinners so much the more ardently, as the malice of men reached greater excesses. O Queen of virtues, Mistress of creatures and sweetest Mother of mercy! How hard of heart am I, how slow and insensible, that my soul is not annihilated by sorrow at what I understand of thy sufferings and those of thy divine Son! That I still live, knowing all I do know, should cause in me a sorrow unto death. It is a crime against love and piety to beg favors from the innocent, whom we see suffering torments. With what truth can we then say as creatures, that we love God, our Redeemer, and Thee, my Queen, who art his Mother, if Thou and He alone drink out the chalice of such torments and pains, while we are draining the chalice of the pleasures of Babylon? O that I might understand this truth! O that it might penetrate into my deepest heart and that it might pierce my very soul at the sight of such inhuman torments of my Savior and his afflicted Mother! How can I conceive, that any one can do me an injustice in persecuting me, that they offend me by despising me, that they insult me by abhorring me? How can I complain of suffering, even if I am blamed, neglected and contemned by the world? O great Chieftainess of the martyrs, Queen of the courageous, Mistress of all the imitators of thy Son, if I am thy daughter and disciple, as Thou condescendest to call me, and as my Lord wishes me to merit, do not reject my longing
desire to follow thy footsteps on the way of the cross. If in my weakness I have fallen, do Thou, my Lady and Mother, obtain for me the courage of a contrite heart, justly humiliated on account of its vile ingratitude. Gain for me through thy prayers the love of the eternal Father, which is so precious, that only thy powerful intercession can obtain it and only my Lord and Redeemer can merit it for me.

INSTRUCTION WHICH THE GREAT QUEEN OF HEAVEN GAVE ME.

My daughter, great is the neglect and the inattention of men in failing to consider the works of my most holy Son and to penetrate with humble reverence the mysteries which He has concealed within them for the salvation of all. But many do not know, and others are astonished, that the Lord should have consented to be presented as a criminal before iniquitous judges and be examined by them as a wicked malefactor; that they should have been allowed to treat Him as an ignorant fool; and that He should not have made use of his divine wisdom to defend his innocence, convict the Jews and all his enemies of their malice, since He could so easily have done it. But these sentiments of wonder should be especially united to a deep veneration for the judgments of the Lord, who disposed all things connected with the Redemption according to his equity, goodness and rectitude and in a manner befitting all his attributes, denying none of his enemies sufficient help to follow the good, if only they wished to use their freedom for that purpose. He wished all of them to be saved (I Tim. 2, 4), and if not all of them attained this salvation, no one can justly complain of his superabundant kindness.

But besides this, I wish, my dearest, that thou understand the instructive lessons contained in these works; for in each one of them my Son acted as Redeemer and Teacher of men. In the silence and the meekness, which He maintained during his Passion, permitting Himself to be reputed as a wicked and foolish man, He left to mankind a lesson just as important as it is unnoticed and unpracticed by the children of Adam. Because they do not heed the contagion of Lucifer through sin, which is perpetuated in the world, they do not seek in the Physician the medicine of suffering, which the Lord in his immense charity has left to the world in word and deed. Let men then consider themselves conceived in sin (Ps. 50, 7), and let them realize how strong has grown in them the hellish seed of pride, of presumption, vanity, self-esteem, avarice, hypocrisy,
deceitfulness, and all other vices. Each one ordinarily seeks to advance his honor and vainglory, struggling to be applauded and renowned. The learned and those who think themselves wise, wish to be applauded and looked up to, bragging about their knowledge. The unlearned try to appear wise. The rich glory in their riches and wish to be respected on their account. The poor strive to be and appear rich, anxious to gain the approbation of the wealthy. The powerful seek to be feared, worshipped and obeyed. All of them are pursuing the same deceit of seeking* to appear what they are not in fact, and fail in reality to come up to what they appear to be. They palliate their faults, extol their virtues and abilities, they attribute to themselves the goods and the blessings as if they had not received them from God. They receive them as if they were their due and not owing to his liberal kindness; instead of being thankful for them they abuse them as weapons against God and against their own selves. Commonly all are
swollen up by the mortal poison of the serpent and so much the more anxious to drink it, the more deeply they are already wounded and weakened by his lament
able assaults. The way of the cross and imitation of Christ in humble Christian sincerity is deserted, because they are so few that walk upon it.

In order to crush the head of Lucifer and over come pride and arrogance, my Son observed this patient silence in his Passion, permitting Himself to be treated as an ignorant and foolish criminal. As the Teacher of this philosophy and as the Physician of the sickness of sin, He would not deny the charges nor defend or justify Himself, nor refute those who accused Him, showing us by his own living example, how to oppose and counteract the intentions of the serpent. In the Lord was that teaching of the wise man put into practice: More precious is a little foolishness in its time than wisdom and glory (Eccles. 10, 1) ; for it is better that human frailty be at times considered ignorant and wicked, than that it make a vain show of virtue and wisdom. Infinite is the number of those who are entangled in this dangerous error, who, desiring to appear
wise, speak much and multiply words like the foolish (Eccles. 1, 14). They only lose what they strive so much to attain, since they become known as foolish. All these vices arise from the pride rooted in human nature. But do thou, my daughter, preserve the doctrine of my divine Son and that which comes from me. Abhor human ostentation, suffer in silence and let the world consider thee ignorant; for it does not know where true wisdom dwells.

 

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