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Chapter 17

The Son of God spoke to the bride saying: ”Do you firmly believe that what the priest holds in his hands is the body of God?” She answered: ”I firmly believe that, just as the word sent to Mary was made flesh and blood in her womb, so too that which I now see in the hands of the priest I believe to be true God and man.” The Lord answered her: ”I am the same who am speaking to you, remaining eternally in the divine nature, having become human in the womb of the Virgin but without losing my divinity. My divinity can rightly be named virtue, since there are two things in it: power most powerful, the source of all power, and wisdom most wise, the source and seat of all wisdom. In this divine nature all things that exist are ordered wisely and rationally.

There is not one little tittle in heaven that is not in it and that has not been established and foreseen by it. Not a single atom on earth, not one spark in hell is outside its rule and can hide itself from its foreknowledge. Do you wonder why I said 'not one little tittle in heaven'? Well, a tittle is the final stroke on a glossed word. Indeed God's word is the final stroke on all things and was ordained for the glorification of all things. Why did I say 'not a single atom on earth,' if not because all earthly things are transitory? Not even atoms, however small they are, are outside of God's plan and providence. Why did I say 'not one spark in hell,' if not because there is nothing in hell except envy? Just as a spark comes from fire, so all kinds of evil and envy come from the unclean spirits, with the result that they and their followers always have envy but never love of any kind.
Therefore, perfect knowledge and power are in God, which is why each thing is so arranged that nothing is greater than God's power, nor can anything be caused to be made contrary to reason, but all things have been made rationally, suitable to the nature of each thing. The divine nature, then, inasmuch as it can rightly be named virtue, showed its greatest virtue in the creation of the angels. It created them for its own glory and for their delight, so that they might have charity and obedience: charity, by which they love none but God; obedience, by which they obey God in all things. Some of the angels went wickedly astray and wickedly set their will against these two things. They turned their will directly against God, so much so that virtue became odious to them and, therefore, that which was opposed to God became dear to them. Because of this disordered direction of their will, they deserved to fall. It was not that God caused their fall, but they themselves brought it about through the abuse of their own knowledge.
When God saw the reduction in the numbers of the heavenly host that had been caused through their sin, he again showed the power of his divinity. For he created human beings in body and soul. He gave them two goods, namely the freedom to do good and the freedom to avoid evil, because, given that no more angels were to be created, it was fitting that human beings should have the freedom of rising, if they wished, to angelic rank. God also gave the human soul two goods, namely a rational mind to order to distinguish opposite from opposite and better from best; and fortitude in order to persevere in the good. When the devil saw this love of God for mankind, he considered thus in his envy: 'So then, God has made a new thing that can rise up to our place and by its own efforts gain that which we lost through neglect!
If we can deceive him and cause his downfall, he will cease his efforts, and then he will not rise up to such a rank.' Then, having thought out a plan of deception, they deceived the first man and prevailed over him with my just permission. But how and when was the man defeated? To be sure, when he left off virtue and did what was forbidden, when the serpent's promise pleased him more than obedience to me. Due to this disobedience he could not live in heaven, since he had despised God, and not in hell either, since his soul, using reason, carefully examined what he had done and had contrition for his crime.
For that reason, the God of virtue, considering human wretchedness, arranged a kind of imprisonment or place of captivity, where people might come to recognize their weakness and atone for their disobedience until they should deserve to rise to the rank they had lost. The devil, meanwhile, taking this into consideration, wanted to kill the human soul by means of ingratitude. Injecting his filth into the soul, he so darkened her intellect that she had neither the love nor the fear of God. God's justice was forgotten and his judgment scorned. For that reason, God's goodness and gifts were no longer appreciated but fell into oblivion.
Thus God was not loved, and the human conscience was so darkened that humanity was in a wretched state and fell into even greater wretchedness. Although humanity was in such a state, still God's virtue was not lacking; rather, he revealed his mercy and justice. He revealed his mercy when he revealed to Adam and other good people that they would obtain help at a predetermined time. This stirred up their fervor and love for God. He also revealed his justice through the flood in Noah's day, which filled human hearts with the fear of God. Even after that the devil still did not leave off further molesting humankind, but attacked it by means of two other evils. First, he inspired faithlessness in people; second, hopelessness. He inspired faithlessness in order that people might not believe in the word of God but would attribute his wonders to fate. He inspired hopelessness lest they hope to be saved and obtain the glory they had lost.
The God of virtue supplied two remedies to fight these two evils. Against hopelessness he offered hope, giving Abram a new name and promising him that from his seed there would be born the one who would lead him and the imitators of his faith back to the lost inheritance. He also appointed prophets to whom he revealed the manner of redemption and the times and places of his suffering. With respect to the second evil of faithlessness, God spoke to Moses and revealed his will and the law to him and backed his words up with portents and deeds. Although all this was done, still the devil did not desist from his evil. Constantly urging humankind on to worse sins, he inspired two other attitudes in the human heart: first, that of regarding the law as unbearable and losing peace of mind over trying to live up to it; second, he inspired the thought that God's decision to die and suffer out of charity was too incredible and far too difficult to believe.
Again God provided two further remedies for these two evils. First, he sent his own Son into the womb of the Virgin so that nobody would lose peace of mind over how hard the Law was to fulfill, since, having assumed a human nature, his Son fulfilled the requirements of the Law and then made it less strict. With respect to the second evil, God displayed the very height of virtue. The Creator died for creation, the righteous one for sinners. Innocent, he suffered to the last drop, as had been foretold by the prophets. Even then the wickedness of the devil did not cease, but again he rose up against humanity, inspiring two further evils. First, he inspired the human heart to hold my words in contempt and, second, to let my deeds fall into oblivion.
God's virtue has again begun to indicate two new remedies against these two evils. The first is to return my words to honor and to undertake to imitate my deeds. This is why God has led you in his Spirit. He has also revealed his will on earth to his friends through you, for two reasons in particular. The first is in order to reveal God's mercy, so that people might learn to recall the memory of God's love and suffering. The second is to remind them of God's justice and to make them fear the severity of my judgment.
Therefore, tell this man that, given that my mercy has already come, he should bring it out into the light so that people might learn to seek mercy and to beware of the judgment on themselves. Moreover, tell him that, although my words have been written down, still they must first be preached and put into practice. You can understand this by way of a metaphor. When Moses was about to receive the Law, a staff was made and two stone tablets were hewn. Nevertheless, he did not work miracles with the staff until there was a need for it and the occasion demanded it. When the acceptable time came, then there was a show of miracles and my words were proved by deeds.
Likewise, when the New Law arrived, first my body grew and developed until a suitable time and from then on my words were heard. However, although my words were heard, still they did not have force and strength in themselves until accompanied by my deeds. And they were not fulfilled until I fulfilled all the things that had been foretold about me through my passion. It is the same now. Although my loving words have been written down and should be conveyed to the world, still they cannot have any force until they have been completely brought out into the light.”

About three wonderful things that Christ has done for the bride, and about how the sight of angels is too beautiful and that of devils too ugly for human nature to bear, and about why Christ has condescended to come as a guest to a widow like her.

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