Book 2 Chapter 5 of the Mystical City of God, Volume 3 by the Venerable Sister Mary of Jesus of Agereda. This sleeper-box recording is in the public domain. Book 2 Chapter 5 The favors bestowed upon the apostles by Christ the Savior on account of their devotion to His Most Holy Mother and the sad perdition of Judas on account of neglect of this devotion. One of the great miracles of divine omnipotence, and a wonder of wonders, was the conduct of the Most Holy Mary toward the apostles and disciples of her Son and Savior Christ. A full account of her wisdom is impossible to human tongue, and if I would wish to describe no more than what I have been made to understand concerning this matter, I would be obliged to write a larger volume. I will touch upon it in this chapter and as occasion requires in the rest of this history. All that I can say is very little, yet from it the faithful can infer enough for their instruction. All those whom the Savior received into His divine school were to see and treat familiarly His Most Blessed Mother. Hence He infused into their hearts an special reverence and devotion toward the Blessed Lady. And though this infused reverence was common to all, it was not equal in all the disciples. For the Lord distributed His gifts according to His free will, in reference to their dispositions and in accordance with the duties and offices for which each one was destined. By conversation and familiar intercourse with their great Queen and Lady, their reverential love and devotion was to grow and increase. For the Blessed Lady spoke to all, loved them, consoled them, instructed and assisted them in their necessities, without ever permitting them to leave her conversation and presence, unreplenished by interior joy, and consolation greater than they had asked for. Yet the measure of good fruit, derived from them, was dependent upon the disposition of the hearts of those that received these favors. They were enabled to begin their intercourse with the Mother of God, in high admiration of her prudence, wisdom, purity, holiness, and great majesty, and were made sensible of a sweetness in her, inexpressibly humble and pleasing. This was so ordained by the Most High, because as I have said in the Fifth Book, Chapter 22, it was not yet time to reveal this mystic arc of the New Testament to the world. Thus just as the Lord, however much He wished to break forth in her praise, could not manifest it in words, and concentrated it within his heart. So the holy apostles, sweetly constrained into silence, found event for their fervent feelings in a so much the more intense love of Most Holy Mary and praise of her Maker. As the Great Lady, on account of her peerless insight, knew the natural disposition of each of the disciples, his measure of grace, his present condition, and future office, she proceeded according to this knowledge in her petitions and prayers, in her instructions, and conversings with them, and in the favors she obtained for each in support of his vocation. Such a loving zeal in the conduct of a mere creature, so entirely pleasing to the wishes of his Lord, excited a new and boundless admiration in the holy angels. Of no less admiration was the hidden providence of the Almighty, by which the apostles were made to correspond to the blessings and favors received by them at the intercession of them as Holy Mother. All this caused a divine harmony of action, hidden to men, and manifest only to the heavenly spirits. Especially signalized for the reception of these sacramental favors were St. Peter and St. John, the former because he was destined to be the vicar of Christ and head of the militant church, and because he therefore deserved the special reverence and love of the Holy Mother, the latter because he was to take the place of the Lord after his passion in attending upon and conversing with the heavenly Lady upon earth. As therefore the government and custody of the mystic church, namely of Mary Immaculate and of the visible militant church, namely the faithful on earth, was to be divided between these two apostles, it was no wonder that they should be singly favored by the Great Queen of the world. But as St. John was chosen to serve Mary, and attain the dignity of an adopted son of the Mistress of Heaven, he at once began to experience special urgings of grace and signalized himself in the service of Most Holy Mary. Although all the apostles excelled in devotion to the Queen, beyond our power of understanding or conception, the evangelist St. John penetrated deeper into the mysteries of this city of God and received through her such divine enlightenment as to excel all the other apostles. This is also evident from his gospel. John Chapter 21 Verse 20 All the divine insight therein manifested he received through the Queen of Heaven and the distinction of being called the beloved disciple of Jesus he gained by his love toward the Most Blessed Mother. As this love was reciprocated by the Heavenly Lady, he became the Most Beloved Disciple, both of Jesus and Mary. The evangelist, besides chastity and virginal purity, possessed some other virtues which were especially pleasing to the Queen. Among them were a dove-like simplicity as is manifest from his writings and a great gentleness and humility which made him most meek and tractable. The Heavenly Mother always looked upon the peaceful and the humble as the most faithful imitators of her divine Son. On this account, the Blessed Queen favored St. John above all the other apostles and he himself became more and more anxious to serve her with ever-increasing reverential love and affection. From the very first moment of his vocation, St. John commenced to excel all the rest in piety toward the Mother Mary and to fulfill the least of her wishes as her Most Humble Slave. He attended upon her more assiduously than the rest, and whenever it was possible, he sought to be in her company and take upon himself some of the bodily labors connected with her present life. Sometimes it happened that the fortunate apostle competed with the Holy Angels in his zeal for thus assisting the great Queen, while she still more eagerly sought to perform these works of humility herself. For in this virtue she triumphed over all other creatures and none of them could ever hope in the least to surpass or equal her in acts of humility. The beloved disciple was very diligent in reporting to the Heavenly Lady the works and miracles wrought by the Savior whenever she herself could not be present, and in informing her of the new disciples converted by his teaching, he was constantly alert and studious to serve her in the least of her wishes, fulfilling each one of them with a loving eagerness. Saint John also distinguished himself by the reverence with which he spoke to Mary, for in her presence he always called her Lady or my Mistress, and in her absence he entitled her Mother of our Master Jesus. After the ascension of the Lord, when speaking of her, he was the first to call her Mother of God and of the Redeemer of the World, and when speaking to her he addressed her Mother and Mistress. In her honor he invented also the other titles calling her The Propitiation for Sin and The Mistress of Nations. In particular Saint John invented the title Mary of Jesus as she was often called in the Primitive Church, and he gave her that name because he knew that the sound of these words awoke the sweetest memories in the heart of the Blessed Virgin. I also desire to give joyful thanks to the Lord that without my merits he has called me to the light of holy faith and to the religious life which I profess under this very name of Mary of Jesus. The other apostles were well aware of the favor in which he stood with most holy Mary, and they often asked him to be their messenger in their behalf for what they desired to say or ask of their Queen. The gentle intercession of this holy apostle often procured for them tokens of the loving kindness of the sweetest Mother. During this intercourse of Saint John, with the Mother of Grace, I will say more in the third part, and it will be easy to write an extensive history in merely mentioning the favors and blessings obtained by Saint John from this Mistress and Queen of the world. Next to Saint Peter and Saint John, Saint James was most beloved by the Blessed Mother. He was the brother of Saint John, and as we shall see from some instances to be related in the third part of this history, he obtained admirable favors at the hands of the Great Lady. Also Saint Andrew was among those especially favored by the Queen, because she knew of his great devotion to the passion and cross of Christ, and of his being destined to die on it like his divine Master. I will not stop to speak of her love toward the other apostles, for she regarded them all with great affection, some on account of one virtue, some on account of another, and all of them, because of their connection with her most holy Son. This affection toward them she showed with great prudence, humility and charity. Magdalene also had a share in her special love, for Mary knew that the love of this woman for her Son was most ardent and that this great penitent was eminently chosen for the manifestation of the magnificence of God's mercy toward men. Most holy Mary distinguished her before the other women in her familiar intercourse and enlightened her in regard to most exalted mysteries, by which she inflamed still more the love of Magdalene toward Jesus and toward herself. The holy penitent consulted the Heavenly Lady in regard to her desire of retreating into solitude in order to live in continual contemplation and penance, and the sweetest mother instructed her in the deep mysteries of solitary life. This life she afterwards embraced with the consent and blessing of the Queen. Later on, Mary visited her in her retreat in person, and by means of the angels, often encouraged and consoled Magdalene in the horrors of the desert. The other women, who were in the company of Jesus, were much favored by the most blessed mother. All of them, and all of the disciples of the Lord, experienced her incomparable kindness, and they were filled with an intense devotion and affection toward the mistress and mother of grace. They drew of the treasures of grace from her, as from a storehouse, where God had laid up his gifts for the whole human race. I do not dwell longer on this doctrine, for aside from its being unnecessary, since it is expounded by our holy Church, it would consume much time to do it justice. I will, however, say something of that which has been made known to me concerning the wicked apostle Judas, for it belongs to this history and less is known of him. It will, at the same time, be a warning to the obstinate and an admonition for those little devoted to the most blessed Mary, for it is a sad truth that there should be any mortals who entertain little love toward a creature so lovable and one whom the infinite God himself loves without bound or measure, whom the angels love with all their heavenly powers, the apostles and saints from their inmost souls, whom all creatures should eagerly strive to love, and who never can be loved according to her merits. Yet this unhappy apostle strayed from the royal road of divine love and its blessings. The understanding, which has been given me concerning this defection, for the purpose of making it known in this history, is contained in the following paragraphs. Judas was attracted to the school of Christ our teacher by his forceful doctrines and was filled with the same good intentions which moved the others. Powerfully drawn by these motives, he asked the Savior to admit him among his disciples, and the Savior received him with the bowels of a loving father, who rejects none that come to him in search of truth. In the beginning, Judas merited special favors and forged ahead of some of the other disciples, deserving to be numbered among the twelve apostles. For the Savior loved his soul according to his present state of grace and his good works, just as he did the others. The mother of grace and mercy observed the same course with him, although by her infused knowledge she immediately became aware of the perfidious treachery with which he was to end his apostolate. She did not, on this account, deny him her intercession and maternal love, but she applied herself even more zealously to justify as far as possible the cause of her divine son against this perfidious and unfortunate man, in order that his wickedness, as soon as it should be put into action, might not have the shadow of an excuse before men. While knowing that such a character as his could not be overcome by rigor, but would only be driven by it to so much the greater obstinacy, the most prudent lady took care, that none of the wants or the comforts of Judas should be ignored, and she began to treat him, speak and listen to him more gently and lovingly than all the rest. This she carried so far, that Judas, when the disciples once disputed among themselves, concerning their standing with the Queen. As according to the Evangelist, Luke chapter 22 verse 24, it happened also concerning the Redeemer. Never experienced the least jealousy or doubt in this matter, for the blessed lady in the beginning always distinguished him by tokens of special love, and he at that time also showed himself thankful for these favors. But as Judas found little support in his natural disposition, and as the disciples, not being as yet, confirmed in virtue, and not as yet, even in grace, were guilty of some human failings, the imprudent man began to compliment himself on his perfection, and to take more notice of the faults of his brethren than of his own. Luke chapter 6 verse 41 He permitted himself thus to be deceived, making no effort to amend or repent, he allowed the being in his own eyes to grow, while watching the splinters in the eyes of others, complaining of their little faults, and seeking, with more presumption than zeal, to correct the weaknesses of his brethren, he committed greater sins himself. Among the other apostles he singled out St. John, looking upon him as an inter-meddler and accusing him, in his heart, of ingratiating himself with the Master and his Blessed Mother. The fact that he received so many special favors from them was of no avail to deter him from this false assumption. Yet so far Judas had committed only venial sins and had not lost sanctifying grace, but they argued a very bad disposition in which he willfully persevered. He had freely entertained a certain vain complacency in himself. This at once called into existence a certain amount of envy, which brought on a columnist spirit, and harshness in judging of the faults of his brethren. These sins opened the way for greater sins, for immediately the fervor of his devotion decreased, his charity toward God and men grew cold, and his interior light was lost and extinguished.  The most prudent lady perceived the growth of this defection in Judas, eagerly seeking his recovery and salvation, before he should cast himself entirely into the death of sin. She spoke to him, and exhorted him, as her beloved child, and with extreme sweetness and force of reasoning. Although at times this storm of tormenting thoughts, which had begun to rise in the breast of Judas, was allayed, yet it was only for a short time, and soon it arose and disturbed him anew. Giving entrance to the devil into his heart, he permitted a furious rage against the most meek dove, to take possession of him. With insidious hypocrisy he sought to deny his sins, or palliate them by alleging other reasons for his conduct, as if he could ever deceive Jesus and Mary, and hide from them the secrets of his heart. Thereby he lost his interior reverence for the mother of mercy, despising her exhortations, and openly reproaching her for her gentle words and reasonings. This ungrateful presumption threw him from the state of grace. The Lord was highly incensed, and deservedly left him to his own evil counsels. By thus designedly rejecting the kindness and the intercession of most holy Mary, he closed against himself the gates of mercy and of his own salvation.  He grew dissatisfied with his doctrines and began to look upon the life of an apostle, and intercourse with the disciples as too burdensome. Nevertheless, divine providence did not abandon him immediately, but continued to send him interior assistance, although in comparison with former helps they were of a kind more common and ordinary. They were, however, in themselves sufficient for his salvation, if he would make use of them. To these graces were added the gentle exhortations of the kindest mistress, urging him to restrain himself and to humble himself and as pardon of his divine master. She offered him mercy in his name, and her own kind of assistance in obtaining it, promising to do penance for him if he would consent to be sorry for his sins and amend his life. All these advances did the mother of grace make in order to prevent the fall of Judas. She was well aware that not seeking to arise from a fall and to persevere in sin was a much greater evil than to have fallen. The conscience of this proud disciple could not but reproach him with his wickedness. But becoming hardened in his heart he began to dread the humiliation, which would have been to his credit, and he fell into still greater sins. In his pride he rejected the salutary counsels of the mother of Christ and chose rather to deny his guilt, protesting with a lying tongue that he loved his master and all the rest and that there was no occasion for amending his conduct in this regard. It was indeed an admirable example of patience and charity which Christ our Savior and his most blessed mother gave us in their conduct toward Judas after his fall into sin. For as long as he remained in their company they never showed exteriorly any change or irritation in their behavior toward him, nor did they cease to treat him with the same kindness and gentleness as all the rest. This was the reason why the wickedness of Judas, who necessarily showed signs of his evil state in his daily conversation and intercourse, remained so long concealed to the apostles. For it is not easy, and perhaps not possible, continually to cover up or hide the tendencies of one's mind. In matters not depending upon deliberation, we always act according to our character and our habits, and thus we disclose them, at least to the watchful eyes of those with whom we have much intercourse. But as all of the disciples witness the constant affability and love of Christ our Redeemer and of his blessed mother toward Judas, they suppress their suspicions and ignore the exterior proofs of his wickedness. Hence all of them were much disturbed and agitated when at the last supper the Lord told them that one of them was to betray him. And each one searched his soul, whether the accusation could refer to his own self, saying John, on account of his greater intimacy, had some suspicion of the wicked doings of Judas, and he was made more reckless by his love. Therefore, Jesus pointed out the traitor but only by a sign, as is related in the Gospel. CHAPTER 13 verse 26 Before that time, the Lord had not given the least intimation of what was passing in the heart of Judas. This forbearance was yet more wonderful in the most blessed Mary, who, though the mother of Christ and a mere creature, saw his perfidious betrayal close at hand and about to cause the death of her own son, whom she loved so tenderly as a mother and as a handmaid.  How unwillingly do we bear with the weaknesses of others, though expecting all men to bear with ours? How grudgingly we pardon and offence, though daily and hourly, asking the Lord to pardon us our own? CHAPTER 6 verse 12 How prompt and cruel are we, in making known the faults of our brethren, yet how resentful and angry at any word of criticism against us, none do we measure with the same measure with which we desire to be measured, and we do not wish to be judged by the same standard as we judge others. CHAPTER 7 verse 1 and 2 All this is perversity and darkness, a breath from the mouth of the hellish dragon, who wishes to stem the flow of the most precious virtue of charity, and disconcert the order of human and divine reasonableness. For God is charity, and he who exercises it perfectly is in God, and God is in him. Lucifer is wrath and vengeance, and all those that yield to these vices follow the devil, who is leading them on to all the vices opposed to the good of the neighbor. Though the beauty of this virtue of charity has always filled my heart with the desire of possessing it fully, nevertheless I see, as in a clear mirror, that I have arrived not even at a beginning of this most noble virtue, as exhibited in these wonders of divine charity toward the most ungrateful disciple, Judas. In order that I may not incur the blame of concealing what belongs in this chapter, I will mention another cause of the ruin of Judas. When the number of the apostles and disciples increased, the Lord resolved to appoint one of them to take charge of the alms received, thus to supply the common needs and pay the imperial tribute. Jesus had made known his wishes to all indiscriminately, without addressing himself to any one in particular. While all of them feared such an office and sought to evade it, Judas immediately strove to obtain it. In order to secure his appointment, he humbled himself so far, asked to ask St. John to speak to the Most Holy Queen, and induce her to arrange this matter for him with her son. St. John yielded to the request of Judas, and spoke to the most prudent mother, but she, knowing that this request of Judas was not proper or just, but proceeded from ambition and avarice, did not wish to propose it to the Divine Master. The same kind of influence Judas sought to bring into play through St. Peter and other apostles, without success, for the Lord in his goodness wished to stay his ruin and justify his cause before men if he should grant the request. At this resistance the heart of Judas, already corrupted by avarice, instead of quietly yielding, was consumed with unhappy desires for the office, and the devil stirred up thoughts of vilest ambition, such as would have been most improper and wicked in anyone, and hence were much more culpable in Judas, who had been a disciple in the school of highest perfection, and who had lived in the light of the sun of justice and its beautiful moon, Mary. Neither in the day of abundant graces, when the sun Jesus lighted his paths, nor in the night of temptations, when the moon Mary disclosed to him the wiles of the poisonous serpent, could he have failed to become aware of the wickedness of such suggestions? But as he flew from the light and cast himself willfully into darkness, he presumed to ask most holy Mary in a direct manner, for her influence in obtaining his object. He had lost all fear and hid his avarice in the cloak of virtue. Approaching her, he said that he had made his request, through St. Peter and St. John, with the sole desire of diligently serving her and his Divine Master, since not all would attend to the duties of this office, with proper solicitude, and that therefore he now asked her to obtain the position a purser for him, from the Master. The great lady answered him with extreme gentleness, Consider well, my dearest, what thou askest, and examine whether thy intentions are upright. Ponder well whether it is good for thee to seek, that which all thy brethren fear and refuse to accept, unless they shall be compelled there too by the command of their Lord and Master. He loves thee more than thou lovest thyself, and without doubt knows what will benefit thee. Resign thyself to his most holy will. Change thy purpose, and seek to grow rich in humility and poverty. Rise from thy fall, for I will extend thee a helpful hand, and my son will show thee his loving mercy. Who would not have yielded to these sweetest words, and such urgent advice, spoken by such an amiable and heavenly creature, as was most holy Mary? But this fierce and adamantine heart was not softened or moved. On the contrary, the soul of Judas was offended and enraged against the heavenly lady, for thus offering him a means of escaping from his dreadful danger. Vanla's ambition and avarice roused his fury against her, who seemed to hinder him in his projects, and he considered her well-meant advice as an insult. But the most meek and loving dove pretended not to notice his obstinacy, and said nothing more to him at that time. After his interview with most holy Mary, the avarice of Judas would not allow him to rest, casting off all modesty and natural shame, and the least spark of faith. Judas now resolved to apply to his divine master and savior. Clothing himself like a consummate hypocrite in the garb of a sheep, he went to his master and said, Master, I wish to fulfill thy wishes and serve thee as thy purser, and as the dispenser of the alms which we receive. I will look to the interests of the poor, fulfilling thy doctrine, that we should do unto others as we wish them to do unto us, and I will see to it that alms are distributed according to thy wishes, more profitably and orderly than hitherto. Such reasoning the specious hypocrite boldly used, committing many enormous sins in one and the same act. For, first of all, he lied, concealing his real intention. Then being ambitious of an honor which he did not merit, he neither wished to appear in his true light, nor did he wish to be in truth what he merely pretended to be. He also blamed his brethren, discrediting them and praising himself, the ordinary course of those who are ambitious. What is especially to be noticed in this conduct of Judas is that he showed his loss of infused faith, for he attempted to deceive Christ his divine master by wearing the cloak of hypocrisy. However if he had firmly believed that Christ was true God and man, who penetrated into the secrets of the heart, he could not have hoped to be able to deceive him, nor would he have attempted such double dealing, not only because he would have known Christ as the omniscient God, but because he would not have hoped to impose upon the infused and beatific science of Christ as man. Hence Judas had lost belief in all these prerogatives, and to his other sins added the sin of heresy. What the Apostle says in his first letter to Timothy was literally fulfilled in this treacherous disciple. For they that will become rich fall into temptation and into the snares of the devil, and into many unprofitable and hurtful desires which drown men into destruction and perdition. For the desire of money is the root of all evils, which some coveting have erred from the faith and have entangled themselves in many sorrows. Chapter 6 verse 9 All this happened to the perfidious and avaricious disciple, and his avarice was so much the more blamable, since he had the striking and admirable example of Christ and of his mother, and that of the whole apostolic company before his eyes, and they all accepted only very moderate alms. But the wicked disciple imagined that on account of the great miracles of his master and the multitudes which followed and gathered around him, the alms and offerings would increase, and he could have at his disposal large amounts. Seeing that his expectations were not realized, he was much disappointed, as he plainly showed on the occasion of the anointing of the Lord by Mary Magdalene. Mark chapter 14 verse 4 His desire of gathering in alms induced him to estimate the value of the ointment at three hundred pence, and to complain that this money was withheld from the poor, among whom it could have been distributed. He was moved to say this, because he regretted very much not to lay hands on it himself, little cared he for the poor. He was highly incensed against the mother of mercy, because she distributed such generous alms among the poor. Against the Lord, because he would not accept large donations, and against the apostles and disciples, because they did not ask for them. All this vexed him sorely, because his purse was thereby kept empty. Some months before the death of the Savior, he began frequently to avoid the other apostles, absenting himself from their company and from the Redeemer, for the intercourse with them was getting irksome to him, and he joined them only in order to collect what donations he could. During these times of absence, the devil inspired him with the thought of breaking entirely with the Master and of delivering him over to the Jews. But let us return to the answer given to Judas by the Master, whom he asked to make his purser. We shall see how hidden and terrible are the judgments of the Most High. The Redeemer wished to ward off from him the danger which lay behind this request, and which threatened the avaricious apostle with final perdition, in order that Judas might not excuse himself under plea of ignorance the Lord answered him. Does thou know, Judas, what thou seekest and what thou askest? Be not so cruel toward thy own self, as to solicit and seek to obtain the poison and the arms which may cause thy death. Judas replied, Master, I desire to serve thee by employing my strength in the service of thy faithful followers, and in this way I can do it better than in any other, for I offer to fulfill all the duties of this office without fail. This daring presumption of Judas in seeking and coveting danger justified the cause of God in allowing him to enter and perish in the danger thus sought and coveted. He resisted the light. Ecclesiastes Chapter 15 Verse 17 And hardened himself against it, water and fire was shown him, life and death, he stretched forth his hand and chose perdition. The justice of the Most High was made clear, and his mercy was exalted, since he had so often presented himself at the portals of this hardened heart, whence he had been spurned in order to make way for the devil. Later on I will mention further particulars of the wickedness of Judas as a warning to mortals, for I do not wish to prolong this chapter too much and they will fit better into other parts of this history. What mortal, subject to sin, will not be seized with great fear, when he thus sees one of his fellow beings, who belonged to the school of Christ and of his blessed mother, who was reared in the light of his doctrines and miracles, who performed the same wonders as the rest, in so short a time, passed from the condition of an apostle, into that of a demon. Transform himself from an innocent sheep into a ravening and bloodthirsty wolf. From venial sins, Judas proceeded to most grievous and horrible crimes. He yielded himself to the devil, who already suspected that Christ was God, and who began to exercise the wrath he had against the Lord, upon this unfortunate disciple, strayed from the little flock. If then the fury of Lucifer is just as great and much greater, after having learnt to his cost, that Christ is the true God and Redeemer. What hope has the soul of escaping this inhuman and cruel enemy, who so vehemently and furiously seeks our eternal damnation? Instruction given to me by the most holy queen of heaven. My daughter, all that thou hast written in this chapter is a most important warning for all those that live in the flesh and in the imminent danger of losing their eternal happiness. It should teach them to seek my most kind and powerful intercession and to fear the judgments of the most high, for in these lies an efficacious means of salvation and of meriting higher reward for the Lord. I wish to remind thee once more, that among the secrets revealed to the beloved John at the Last Supper was also this, that he had become the beloved disciple of Christ on account of his love toward me, and that Judas fell because he despised the mercy and kindness which I had shown him. At that time also, the evangelists understood, other great mysteries communicated and wrought in me, that I should take part in the labor and suffering of the passion and that he should have special charge of me. My dearest, the purity which I require of thee must be greater than that of an angel, and if thou strive after it, thou wilt become my dearest child, as St. John, and a most beloved and favored spouse of my son and Lord. His example and the ruin of Judas should continually serve thee as a stimulus and as a warning, to seek only after my love, and to be sincerely thankful for the love shown thee without thy merit. I wish thee also to understand another secret hidden from the world, namely, that one of the most vile and horrible sins before the Lord is the little esteem in which the just and the friends of the Church are held, and especially the little veneration showed toward me, who was chosen for his mother and am the cause of the happiness of all men. If the failure to love the enemies and contempt of them is so displeasing to the Lord and to the saints of heaven. Matthew 18.35 How shall he bear with such treatment of his most dear friends, whom he holds as the apple of his eye and in the deepest affection? Psalm 33.16 This counsel thou canst never bear in mind too much in this mortal life, and it is one of the signs of reprobation to hold in abhorrence the just, beware of this danger and judge no one, especially those that reprehend and admonish thee. Matthew 7.1 Do not allow thyself to desire worldly things, worst of all any office of superiority, a desire which allures the human sense disturbs the judgment and obscures reason, envy no one on his honor, nor the possession of any earthly thing, nor seek to obtain from the Lord anything else than his love and friendship. Man is full of blindest inclinations, and if he does not restrain them, he will begin to ask for that which will cause his eternal perdition. Sometimes the Lord, according to hidden judgments, grants these petitions in punishment for wicked desires and other sins as it happened with Judas. Such souls receive earthly reward for any good actions, which they may have performed during mortal life. If thou wilt look into the deceptive course of the lovers of this world, thou wilt see that they consider themselves fortunate whenever they attain all that they desire, according to their earthly inclinations. This only hastens their greater misfortune, for they, having received their reward, cannot expect any in the eternal life. But the just, who despise the world and meet with many adversities, are withdrawn and shielded from danger, because the Lord denies them the temporal goods which they desire and ask for. In order that thou mayest not fall into such danger, I exhort and command thee, never to hanker after, nor to seek earthly possession, separate thyself from all, preserve thy will, free and independent, never desire for anything beyond what is God's pleasure, for he will assume charge of all those that resign themselves to his divine providence. CHAPTER 6 Christ is transfigured on Mount Tabor in the presence of his most holy mother. They go from Galilee to Jerusalem, preparatory to the passion, and the Savior is anointed by Magdalene in Bethany. Our Redeemer and Master Jesus had already consumed more than two years and a half in preaching and performing wonders, and he was approaching the time predestined by the eternal wisdom for satisfying divine justice, for redeeming the human race through his passion and death, and thus to return to his eternal father. Since all his works were ordered with the highest wisdom for our instruction and salvation, the Lord resolved to prepare and strengthen some of his apostles for the scandal of his passion by manifesting to them beforehand in its glory that same body which he was soon to exhibit in the disfigurement of the cross. Thus would they be reassured by the thought that they had seen it transfigured in glory before they looked upon it disfigured by his sufferings. This he had promised a short time before in the presence of all, although not to all, but only to some of his disciples, as is recorded by St. Matthew. MATHEW CHAPTER 16 verse 28 For his transfiguration he selected a high mountain in the center of Galilee, two leagues east of Nazareth and called Mount Tabor. Ascending to his highest summit with the three apostles, Peter and the two brothers, James and John, he was transfigured before them. MATHEW CHAPTER 17 verse 1 MARK CHAPTER 9 verse 1 LUKE CHAPTER 9 verse 28 The three evangelists tell us that besides these apostles were present also the two prophets, Moses and Elias, discoursing with Jesus about his passion, and that, while he was thus transfigured, a voice resounded from heaven in the name of the eternal Father saying, This is my beloved son, in whom I am well pleased. Hear ye him. The evangelists do not say that most holy Mary was present at this transfiguration, nor do they say that she was not there. This did not fall within their purpose, and they did not think it proper to speak of the hidden miracle by which she was unable to be there. For the purpose of recording this event here, I was given to understand that at the same time, in which some of the holy angels were commissioned, to bring the soul of Moses and Elias from their abode, others of her own guard carried the heavenly lady to Mount Tabor in order to witness the transfiguration of her divine son, for without a doubt she really witnessed it. There was no necessity of confirming the most holy mother in her faith, as was necessary with the apostles, for she was invincibly confirmed in faith. But the Lord had many different objects in view at his transfiguration, and there was special reasons for his not wishing to celebrate this great moment without the presence of his most holy mother. What for the apostles was a gratuitous favor, was a duty in regard to the queen and mother, since she was his companion and co-partner in the works of the redemption, even to the foot of the cross. It was proper to fortify her by this favor against the torments in store for her most holy soul. Moreover, she was to remain on earth as the teacher of the holy church, therefore it was proper that she should be one of the eyewitnesses of this great mystery. To grant such a favor was easily within the power of her divine son, since he was want to lay open to her all the workings of his divine soul. Nor would the love of such a son permit him to withhold that favor from his mother, for he otherwise omitted nothing, whereby he could in any way demonstrate his tender love for her, and this certainly would be a token of highest esteem for her excellence and dignity. I have, therefore, been informed that for these reasons, and for many others, not necessary to mention here, most holy Mary assisted at the transfiguration of her divine son, our Redeemer. During this transfiguration, the Blessed Mary saw not only the humanity of Christ our Lord transformed in glory, but she was favored by an intuitive and clear vision of the Divinity itself. For the Lord wished her to partake of the privilege implied in being present at this event in a more abundant and distinguished manner than the apostles. Moreover there was a great difference between her insight and that of the apostles into the glory of the transfigured body, for the apostles as St. Luke tells us. Luke chapter 9 verse 32. Were not only asleep when Jesus at the beginning of this mysterious glorification retired to pray, but they were also seized with such fear at the voice resounding from heaven that they fell with their faces to the earth and rose not until the Lord himself spoke to them and raised them up. Matthew chapter 17 verse 6. The Blessed Mother, on the other hand, witnessed and heard all these events without undue excitement, for besides being accustomed to such great manifestations of glory, she was divinely fortified and enlightened for looking upon the Divinity, hence she was unable to look fixedly upon the glorified body without experiencing the terror and weakness of the senses which overtook the apostles. The most blessed mother had already on other occasions seen the body of her Divine Son glorified as was related in other parts of this history, but on this occasion she looked upon him with much greater enlightenment and with a mind much more alert to all the wonders therein hidden. Hence also the effects caused in her by this vision were such that she was totally renewed and inflamed by this communication with the Divinity. As long as she lived she never lost the impression caused by the sight of such glory manifested in the humanity of Christ. The memory of it greatly consoled her in the absence of her Divine Son whenever his glorious presence was not otherwise felt by her as we shall see in the third part of this history. And on the other hand the memory of this glorious transfiguration of Christ also made her feel so much the more deeply the maltreatment experienced by Christ in his passion and death.  Within most gratitude and deepest penetration she began to ponder upon what she had seen and heard. And praise of the omnipotent God welled forth from her lips when she considered how her eyes had seen refulgent in glory that same bodily substance which had been formed of her blood carried in her womb and nursed at her breast. How she had with her own ears heard the voice of the Eternal Father acknowledge her Son as his own and appoint him as the teacher of all the human race. With her holy angels she composed new canticles to celebrate an event so full of festive joy for her soul and for the most sacred humanity of her Son. I will not expatiate upon this mystery nor discuss in what the transfiguration of the body of Jesus really consisted.  Matthew chapter 17 verse 2. This outward splendor was merely the effect of the glory of his divinity always united to his beautified soul. At his incarnation the glory which would naturally have been communicated permanently to his sacred body was miraculously suspended for the time of his natural life. Now this suspension of his divine glory ceased and the body for a short time was allowed to share the glory of his soul. This is the splendor which became visible to those who were present. Immediately after the miraculous suspense the divine glory was again confined only to his soul. As his soul was always in the beatified state so also his body, according to the common order, should have continually shared in this glory and therefore this transient glorification of his body was likewise a miracle. After the transfiguration the most blessed mother was brought back to her house in Nazareth. Her divine son descended the mountain and immediately came to visit her in order to take final leave of his parental province and set out for Jerusalem. There on the following patch which was to be for him the last upon earth he was to enter upon his passion. Having spent only a few days at Nazareth he departed with his mother, his disciples and apostles and some of the holy women traveling about through Galilee and Samaria before entering Judea and Jerusalem. The evangelist Saint Luke writes of this journey where he says that he set his face toward Jerusalem. Luke chapter 9 verse 51. For he journeyed to Jerusalem with a joyous countenance and full of desire to enter upon his sufferings in order thereby according to his most ardent and generous desire to sacrifice himself for the human race. He was not to return to Galilee where he had wrought so many miracles. Knowing this at his departure from Nazareth he glorified his eternal father and in the name of his sacred humanity gave thanks for having in that house and neighborhood received the human form and existence which he was now to deliver over to suffering and death. Of the prayers of Christ our Lord on this occasion I will record as far as I can the following one. My eternal father, in compliance with thy will, I gladly hasten to satisfy thy justice by suffering even unto death, thus shall I reconcile to thee all the children of Adam paying their debts and opening to them the gates of heaven which have been closed against them. I shall seek those who have turned away and lost themselves so that they may be restored by the force of my love. I shall find and gather together the lost house of Jacob. Isaiah chapter 56 verse 8. Raise up the fallen, enrich the poor, refresh the thirsty, cast down the haughty and exalt the humble. I wish to vanquish hell and enhance the glories of the triumph over Lucifer. First letter of St. John chapter 3 verse 8. And over the vices which he has sown into the world I wish to raise up the standard of the cross beneath which virtue and all those that put themselves under its protection are to fight their battles. I wish to satiate my heart with insults and affronts which are so estimable in thy eyes. I wish to humiliate myself, even to death, at the hands of thy enemies, in order that our chosen friends may be consoled in their tribulations and that they may be honored by high rewards whenever they choose to humiliate themselves in suffering the same persecutions. O beloved cross, when shall thou receive me in thy arms? O sweet ignominies and affronts, when shall thou bear me on to overcome death through the sufferings of my entirely guiltless flesh? Ye pains, affronts, ignominies, scourges, thorns, torments, death. Come unto me, who wish to embrace you. Yield yourselves to my welcome, since I well understand your value. If the world abhors you, I long for you. If the world in its ignorance despises you, I, who am truth and wisdom, love and embrace you. Come then to me, for in welcoming you as man, I exalt you as the true God, and am ready to efface the touch of sin from you and from all that will embrace you. Come to me, ye pains, and disappoint me not. Lead not my omnipotence, for I shall permit you to exert your full force upon my humanity. You shall not be rejected and abhorred by me as you are by mortals. The deceitful fascination of the children of Adam, in vainly judging the poor and the afflicted of this world, as unhappy, shall now disappear. For if they see their true God, their Creator, Master and Father, suffering horrible insults, scourges, the ignominious torment and destitution of the cross, they will understand their error and esteem it as an honor to follow their crucified God. These are some of the sentiments which I have been made to perceive in the heart of the Master of Life, our Savior, the sufferings of his death on the cross show, as my words cannot express, how great was the love with which he sought and underwent them. Notwithstanding all this, our hearts are weighed down by sin entangled in vanities. Psalm 4, Verse 3 Though we have life and truth before our eyes, we are nevertheless carried away by our pride and repelled by humility, ravaged by what is pleasurable and full of abhorrence for what is painful. Oh lamentable error! To labor much in order to avoid laboring a little, to exhaust ourselves entirely, merely in order to avoid a small inconvenience, to foolishly resolve on suffering eternal shame and confusion, just in order to evade a slight dishonor, or in order not to undergo one hour of vain and apparent honor. Who that claims the use of his reason can say that he loves himself by following such a course? No mortal enemy of his can ever do him a greater harm than he does himself by doing what is displeasing to God. We hold those as our enemies who flatter and entertain us while they have treason in their hearts, and we would call those foolish who would allow themselves to be betrayed by an insignificant pleasure and delight. If we judge right in this, as we really do, what shall we say of the judgment of those who are devotees of the world, who has intoxicated them, who has thus deprived them of their reason? Oh how great is the number of fools! Thus Holy Mary alone, of all the children of Adam, adjusted her whole life according to the will and conduct of her son, without departing in the least from the closest imitation of his life and fulfillment of his doctrine. She was that most prudent creature, full of knowledge and wisdom, who could make up for our ignorance and foolishness, and gain for us eternal truth in the midst of our darkness. This happened also on the occasion of which I have spoken, for the Heavenly Lady, being the mirror of her son's soul, saw all the affection and love actuating his interior. Since this was also the guide of her activity, she entirely conformed to them, and with him addressed her prayers to the Eternal Father as follows. Most High God and Father of Mercies, I confess thy infinite and immutable essence. Eternally do I praise and exalt thee, for in this place, for thou hast created me, thou hast gained to glorify the power of thy arm, by raising me to the dignity of mother of thy only begotten, and magnified the overflowing of thy ancient mercies with me, thy humble slave, and because thy and my only begotten in the flesh, which he assumed from my substance, has condescended to retain me in his most delightful company for thirty-three years, permitting me to enjoy his graces, his teachings and his guidance, for the enlightenment of the soul of thy handmaid.  There is no sorrow like unto my sorrow at seeing the lamb, which taketh away the sins of the world, delivered over to the bloodthirsty wolves, at seeing that one subjected to suffering, torment, and death, who is the living image and figure of thy substance. Letter to the Hebrews, chapter 1, verse 3. Who is engendered of thee from all eternity, and equal to thee through all the ages, at seeing that one subjected to insult and death of the cross, whom I have given life in my womb, and at seeing the beauty of that countenance, obscured by filth and wounds, which is the joy of my eyes and the delight of all the angels? Oh, would it were possible that I receive the pains and sorrows which await him, and that I might suffer death in order to save his life? Except Heavenly Father, the sacrifice of my sorrowing affection, which I offer in union with him, in order that thy holy will and pleasure may be fulfilled. Oh, how quickly flee the days and hours, which shall end in the night of my sorrow and bitterness. It will be a fortunate day for the children of men, but a night of affliction for my sorrow laden heart, so soon to be deprived of its illuminating sun. Oh, children of Adam, so deeply lost in error, and so forgetful of yourselves, awake at last from your heavy slumber and recognize the weight of your sins in the devastation they are about to cause in your God and Creator, see their dire effects in my mortal sorrow and bitterness of my soul, begin at last to take heed of the damage wrought by sin. I cannot worthily express all the thoughts and affections of the mistress of the world, in this her departure from Nazareth, her prayers and petitions to the Eternal Father, her most sweet and sorrowful conversations with her Divine Son, the greatness of her grief and the vastness of her merits, for on account of the conflict between the love of a true mother, by which she naturally desired to preserve him from the terrible torments, and the conformity of her will, with that of Jesus and of his Eternal Father, her heart was pierced by the sword of sorrow prophesied by Simeon. Luke 2.35 In her affliction she complained to her Divine Son in words of deepest prudence and wisdom, yet also of sweetest sorrow, that she should be unable to prevent his sufferings or at least die with him. These sorrows of the mother of God exceeded the sufferings of all the martyrs who have died or will die for love of God to the end of the world. In such a state of mind and affection the sovereigns of the world pursued their way from Nazareth toward Jerusalem through Galilee, which the Savior was not to revisit in this life. As the end of His labors for the salvation of men drew to a close, His miraculous works increased in number, and as the sacred writers of the Gospels relate, they became especially numerous in the last months intervening between His departure from Galilee and the day of His entrance into Jerusalem. Until that day, after having celebrated the Feast or the Pashk of the Tabernacles, the Savior traveled about and labored in Judea, awaiting the appointed time when, according to His will, He was to offer Himself in sacrifice. During these journeyings, His Most Holy Mother accompanied Him, except on a few occasions, when they separated in order to attend to the welfare of souls in different localities. On such errands, St. John was deputed to accompany her and administer to her wants. From that time on, St. John received most exalted enlightenment in regard to the great mysteries and hidden sacraments of the Most Pure Virgin and Mother. Among the wonders wrought by the most prudent and powerful Queen at this time were those of most exalted flights of charity in procuring by her petitions and prayers the justification of souls, for also she, just as her Most Holy Son, now began to be more lavish in her blessed benedictions to mankind, bringing many to the path of eternal life, curing the sick, visiting the poor and the afflicted, the destitute and the infirm, assisting the dying with her own hands, especially those that were most forsaken and afflicted with greater suffering and pain. Of all these works in His special office, of attending upon the Blessed Mother, the beloved disciple was a witness. But as the force of her love, at the prospect of seeing Her Divine Son, leave her to return to His eternal Father, had now increased a thousandfold, the Blessed Mother had such a yearning desire of being in His presence that she often swooned away in ecstasies of love and affection whenever she was obliged to endure His absence for any length of time. The Divine Master on His part, who as God knew all that passed in the heart of His beloved Mother, faithfully corresponded with her feelings, speaking to her those words which are now fulfilled to the letter. Thou hast wounded my heart, my sister, my spouse, thou hast wounded my heart with one of thy eyes. For as if wounded and overcome by his own love, he was drawn again to her presence. According to what has been made known to me, Christ our Lord, in as far as he was man, could not ever have left the presence of his mother, if he had given full sway to his love for a mother who loved him so much. Hence it was natural that he should hasten to relieve and console her by his presence and intercourse. The beauty of the most pure soul of his mother refreshed him and made all his labors and hardships appear sweet to him. He looked upon her as the choice and only fruit of all his exertions and the mere presence of Mary repaid him for all his bodily sufferings. Our Savior continued to perform His miracles in Judea. Among them was also the resurrection of Lazarus in Bethany, whether he had been called by the two sisters, Martha and Mary. As this miracle took place so near to Jerusalem, the report of it was soon spread throughout the city. The priests and Pharisees, being irritated by this miracle, held a counsel. John chapter 9 verse 17. In which they resolved upon the death of the Redeemer and commanded all those that had any knowledge of his whereabouts to make it known. For after the resurrection of Lazarus, Jesus retired to the town of Ephraim, until the proximate Feast of the Pash should arrive. As the time of celebrating it by his own death drew nigh, he showed himself more openly with his twelve disciples, the apostles, and he told them privately that they should now get themselves ready to go to Jerusalem, where the Son of Man, he himself, should be delivered over to the chiefs of the Pharisees, bound as a prisoner, scourged and ill-treated unto the death of the cross. Matthew chapter 20 verse 18. In the meanwhile, the priests kept a sharp watch to find him among those who came to celebrate the Pash. Six days previous he again visited Bethania, where he had called Lazarus to life and where he was entertained by the two sisters. They arranged a banquet for the Lord and his mother and for all of his company. Among those that were at table with them was also Lazarus, whom he had brought back to life a few days before. While our Savior, according to the custom of the Jews, was reclining at this banquet, Magdalene, filled with divine enlightening and most magnanimous sentiments, entered the banquet hall. As an outward token of her ardent love toward Christ, her divine master, she anointed his feet and poured out over them and over his head, an alabaster vase, filled with a most fragrant and precious liquor, composed of spikennard and other aromatic ingredients. Then she wiped his feet with her hair, just as she had done at another occasion in the house of the Pharisee, related by St. Luke. Luke chapter 7 verse 38. Although the other three evangelists, in relating this second anointment, apparently differ as to some of the circumstances, but I was not informed that they referred to different anointments, or speak of more than one woman, but that they refer only to Magdalene, who was moved to these acts of devotion, by inspiration of the Holy Ghost, and by her own burning love toward Christ the Redeemer. The fragrance of this ointment filled the whole house, for she had procured a large quantity, and of the most precious kind. Nor did she stint it in any way, but broke the vessel in token of her generous love and devotion to the Master. The avaricious apostle Judas, who wished to get possession of the ointment in order to sell it for the increase of his purse, began to criticise this mysterious anointing of his Master, and also to stir up some of the other apostles, under the pretext of poverty and of charity toward the poor. These, he said, are defrauded of their alms, by this lavish expense, and waste of so costly an article.  The teacher of truth and life defended Magdalene against this accusation of inconsiderate prodigality. He commanded Judas and the others not to molest her. Chapter 24 Verse 10 Since her action had not been vain or without good cause, he told them the poor would not, on that account, lose the alms, which they should receive each day, whereas such opportunity of showing honour to his person would not be afforded every day, that the anointment had been performed by this generous and loving woman through enlightenment of the Holy Spirit, and as a prophetic announcement of the mysterious unction, the Savior was so soon to undergo, in the torments of his death and at his burial. Nothing of all this, the perfidious disciple took to heart, but on the contrary, he conceived a furious wrath against his master, on account of his thus justifying the action of Magdalene. Lucifer, profiting by the disposition of this depraved heart, incited it to new upwellings of avarice, anger and mortal hate against the author of life. Henceforth Judas schemed to bring about his death, and resolved, as soon as he should come to Jerusalem, to betray him to the Pharisees, and help to discredit him in their eyes, as he afterwards did. After this banquet, he betook himself secretly to Jerusalem, and told them that his master taught new laws, contrary to those of Moses and of the emperors, that he was addicted to banqueting, a friend of depraved and profane company, that he had admitted as his followers many of a wicked life, both men and women, that without delay they should see such conduct stopped, less ruined overtake them, when it was too late to secure relief. As the Pharisees were already of the same mind, and were instigated by the same Prince of Darkness, they gladly accepted his advice. With them therefore, he agreed on a price for the betrayal of Christ our Savior. All the thoughts of Judas lay open not only to his divine master, but also to his most blessed mother. The Lord said nothing to Judas in regard to this matter, but continued to deal with him as a kind father, and to enlighten his obstinate heart. His mother, however, redoubled her admonitions and gentle endeavors to withdraw Judas from the precipice, and on this night of the banquet, which was that preceding Palm Sunday, she called him aside to speak to him alone, representing to him a mid afluttered tears, and with most sweet and persuasive words, what terrible danger threatened him if he should persist in his intentions. She asked him to give up his designs, and, if he was offended at his master, to take vengeance on her. For this was a smaller evil, since she was only a creature, while he was his master and the true God. In order to satisfy the avarice of this insatiable heart, she offered him some presents, which she had received for this purpose from Magdalene. But none of her efforts were of any avail with this hardened soul, nor did any of these sweet and loving words soften this more than adamantine heart. On the contrary, as he did not find an answer and the exhortations of the most prudent queen were so urgent, he lashed himself into a greater fury, showing his wrath by a sullen silence. He was, however, not ashamed to take what she offered to him, for his avarice was equal to his perfidy. The most blessed Mary then left him, and betook herself to her son and master. Full of the bitterest sorrow, she cast herself weeping at his feet. In her exquisite grief and compassion, she wished to bring some consolation to the sacred humanity of Christ her son, whom she now beheld suffering of the sorrow unto death, which he afterwards manifested in the presence of his disciples. Matthew 24 verse 38. Of this kind were the sufferings of Christ for the sins of those men who were to misapply his passion and death, as I shall relate farther on. In which the queen of heaven, most holy Mary, gave me. My daughter, thou daily understandest and declarest more fully in this history, that my son and I with him, in our ardent love, embrace the way of the cross, and suffering for the whole course of our natural life. Thou receivest this knowledge more fully, and here is this doctrine repeated so often, that thou must strive to follow it closely in thy daily life. This duty grows upon thee from the day in which my son has chosen thee as bride, and will oblige thee more and more, so that thou canst not evade the duty of embracing and loving hardships to such an extent, that thy greatest pain shall be to be without them. Renew every day this desire in thy heart, for I wish thee to be very proficient in this science, which the world abhors so much, but remember at the same time, that God does not afflict creatures merely for the sake of afflicting them, but in order to make them more capable, and worthy of receiving, the blessings and treasures prepared for them, beyond all human conception. First letter to the Corinthians, chapter 2, verse 9. For the confirmation of this truth, and a pledge of his promises, he permitted the transfiguration of himself on Mount Tabor in my presence, and that of some of the disciples, in the prayer which he then made, to the Eternal Father, and which I alone knew of and understood. He humbled himself before his Father, confessing him, as he always did in his prayers, as the true God, infinite in his perfections and attributes, and besought him to concede a share of the glory of his own body to all those, who in their mortal bodies should afflict themselves and bear hardships for his love, and in imitation of his own, and to grant this glory in the measure proper to each, after the resurrection of their bodies in the final judgment. Since the Eternal Father granted this request, there is a certain contract between God and man. The glory which was given to the body of Christ the Saviour was a pledge of that, which Christ was to secure for all his followers. Great, therefore, is the value of the momentary hardships endured in the privation of earthly delights and in mortifications and sufferings for the sake of Christ. Second Letter to the Corinthians, Chapter 4, Verse 17 On account of the merits of this prayer of Christ, this glory which belongs to him is due to the creature's injustice, since men are the members of Christ's mystical body. Second Letter to St. Timothy, Chapter 4, Verse 8 Like this union with Christ, by which man merits such reward, must be brought about by grace and by imitation of the same suffering which merited it for the Redeemer. If all bodily suffering merits its crown, a much greater crown is merited by the patient endurance and pardoning of injuries, and by returning good for them, as we acted in regard to Judas. For the Lord did not only not take away from Judas his apostolate, or show himself in any way irritated against him, but he patiently bore with him, to the very end, when Judas had already made himself altogether unfit for any graces, by giving himself up to the devil. During our mortal life, the Lord is very slow in visiting his vengeance upon us, but he will make up for his slowness in the severity of his punishments after death. If then God suffers and bears with us so much, how much must one poor worm of the earth bear with another, since both are of the same nature and condition? By the light of this truth, and by the charity of the Lord and spouse, thou must regulate the amount of thy patience and long suffering with others, and the zeal for their salvation. I do not say that thou must therefore permit what is against the honor of God, for that would not be a true zeal for the good of thy neighbor, but thou must love them as creatures of the Lord and a boar sin. Thou must suffer and ignore whatever is done against thee, always seeking, as far as in thee lies, the salvation of others. Do not lose heart when thou seest no immediate fruit, but continue to present to the Eternal Father the merits of my most Holy Son, my intercession and that of the saints and angels, for as God is charity and as they are the ministers of the most high, they will gladly make use of this same charity for the benefit of those who are still on their pilgrimage. Chapter 6 Book 2, Chapter 7 of the Mystical City of God, Volume 3, by the Venerable Sister Mary of Jesus of Agreda. This LibriVox recording is in the public domain. Book 2, Chapter 7, the sacramental mystery preceding the triumphal entry of Christ into Jerusalem, how he entered into the city and how he was received by its inhabitants. Among the works of God, which because they are performed outside his own essence, are called on extra, the greatest was that of assuming flesh, suffering and dying, for the salvation of men. This sacrament human wisdom could never have perceived, if its author had not demonstrated it to us by so many proofs and testimonies. In spite of all these proofs, many who are wise, only according to the flesh, find it difficult to believe that, which is so much to their own salvation and benefit. Others though they believe it, do not believe all the circumstances connected with it. But the true Catholics believe and confess this sacrament, such as the Holy Church, proposes it to them. By explicitly professing our faith in the mysteries thus revealed, we at the same time expressly profess our faith in the mysteries, which are there under included, and which it was not necessary to define more particularly, because they are not especially necessary for salvation. Some of these God reserves for their proper time, while others will be reserved for the last day, when all of them shall be manifest to men in the presence of the just judge. First letter to the Corinthians, Chapter 4, Verse 5 The intention of the Lord commanding me to write this history, as I have often said, and yet oftener understood, was to manifest many of these hidden mysteries without admixture of mere human opinion and conjecture. Many of them I have therefore recorded, just as they have been made known to me, while I am aware at the same time that many other wonderful and venerable sacraments will still remain hidden. Toward these mysteries I wish to prepare the pious faith of Catholics. To believe what is accessory should not be hard for those who believe the principal mysteries of the Catholic faith. For upon these principal mysteries of the faith rests all that I have written and all that I shall yet write, especially in regard to the passion of our Redeemer. On the Sabbath following the anointment of Magdalene in Bethany, and after the banquet mentioned in the preceding Chapter, our Divine Master sought retirement. The most blessed Mother, leaving Judas to his hard-heartedness, betook herself to her Divine Son, and, as was her want, blind him in his prayers and sacred exercises. Our Lord was now about to enter upon the greatest conflict in his career as man, having, as David says. Psalm 18 verse 7 Reached out from highest heaven in order to engage in this battle and buy it to vanquish the demon, sin and death. As this most obedient of sons accepted freely the torments of the cross, he now, at their approach, offered himself anew to the Eternal Father. Prostrate, with his face touching the ground, he confessed him and adored him, with deepest resignation, beseeching him to accept the insults and pains, ignominies in death of the cross, for his own glory and for the rescue of the human race. The most blessed Mother had retired to one side of the oratory, accompanying her beloved son and Lord in his prayers, and shedding with him tears of inmost affection. On this occasion, before the hour of midnight, the Eternal Father and the Holy Ghost appeared in visible form with multitudes of angels as witnesses. The Eternal Father accepted the sacrifice of Christ, his most blessed son, and formally consented that the rigor of his justice should be satisfied upon his person for the pardon of the world. Then the Eternal Father, addressing the Blessed Mother herself, said, Mary, our daughter and spouse, I desire that thou now again ratify this sacrifice of thy son, since I, on my part, am willing to deliver him up for the redemption of man. And the humble and sincerest dove replied, Behold, O Lord, I am but dust and ashes, unworthy that thy only begotten and the redeemer of the world should also be my son, but I hold myself entirely subject to thy ineffable condescension, which has given him being in my womb, and I offer him and myself entirely as a sacrifice to thy divine pleasure. I beseech thee, O Lord God and Father, to permit me to suffer with thy and my son. The Eternal Father received this subjection of most Holy Mary as a pleasing sacrifice, raising up from the ground both the son and the mother, he said. This is the fruit of the blessed earth which I have desired. Immediately thereupon he exalted the humanity of Christ to the throne of his majesty and placed him on his right hand equal in authority and preeminence with himself. The Blessed Mother remained in the place where she was, but entirely transformed and exalted in wonderful splendor and jubilee of soul. On seeing her only begotten, seated at the right hand of the Eternal Father, she pronounced those first words of the One Hundred and Ninth Psalm in which David had mysteriously prophesied this event. The Lord said unto my Lord, Sit thou at my right hand. Expatienting upon these words, the Heavenly Queen composed a mysterious hymn of praise in honor of the Eternal Father and of the Incarnate Word. When she had finished, the Father added all the rest of the Psalm, decreeing then and there, by his immutable will, that all the import of these mysterious and profound words should now be executed and fulfilled. It is very difficult for me to mold into the inadequate words which are within my power, the intelligence which was given me of this high mystery, but I will make an attempt to do so, as far as the Lord will empower me. Let something of this hidden and wonderful sacrament, and of that which most Holy Mary and the angelic spirits understood, be felt also by ourselves. The Eternal Father then proceeded and said, Until I make thy enemies, thy footstool. Since thou hast humiliated thyself in accordance with my eternal will, thou hast merited that thou be exalted above all creatures, and that, in the very nature of man, which thou hast received from me, thou reign at my right hand forever and ever without end.  Although I do not put this decree into full execution, until the redemption of man shall have been accomplished, I desire that even now my courtiers shall witness what both the demons and mankind shall see afterwards. I place thee in possession at my right hand, at the very moment in which thou hast humiliated thyself to the ignominious death of the cross. If I now deliver thee over to thy enemies and to the workings of their malice, it is done for my glory and good pleasure, and in order that afterwards they may be placed beneath thy feet to their entire confusion. The Lord will send forth the scepter of thy power out of Sion, rule thou in the midst of thy enemies. For I, the omnipotent God, who am he that is, truly and indeed, control and send forth the invincible scepter of my power, so that afterwards, when thou shalt have triumphed over death by completing the redemption of the human race, they may recognize thee as their Saviour, their guide, their leader, and as the Lord of all. But I desire even now, before thou sufferest death, and at the very moment when men are plotting thy ruin in their contempt of thee, that thou triumph in a wonderful manner. I ordain that thou triumph both over their malice and over their death, and that by the very power of thy virtue they be compelled to honor thee, confess thee, adore and worship thee of their own free will. That the demons be vanquished and confounded by the strength of thy own virtue, that the prophets and the just, who are waiting for thee in limbo, together with my heavenly spirits, recognize thy wonderful exultation according to my good will and pleasure. With thee is the principality in the day of thy strength, in the brightness of the saints, from the womb before the daystar I begot thee. On the day of thy strength and power, by which thou triumphest over thy enemies, I am in thee and with thee as the beginning. From this source, by the eternal fecundity of my intellect, thou disissue forth before the light of grace, by which we decreed to manifest ourselves to creatures, and from this beginning did thou come forth, clothed in the light of glory, by which the saints are rejoiced and beatified. And also insofar as thou art man, thy beginning is with thee, and thou was engendered in the day of thy virtue. For from the instant in which thou hast received human existence, by temporal generation from thy mother, thou dispossessed the merit of the works, which is with thee now, and thou disdeserved the glory and honor, by which thy virtue is to crown thee on this day and in the days of my eternity. The Lord hath sworn, and he will not repent, thou art a priest forever according to the order of Machizadec. I, who am the Lord God Almighty, able to fulfill all my promises, absolutely decree, as by an immutable oath, that thou be the high priest of the new church, and of the evangelical law, according to the order of Machizadec of old, for thou shalt be the true priest, who shall offer the bread and wine, prefigured by the oblation of Machizadec. Chapter 14 Verse 18 And I shall not regret this decree, for this oblation shall be pure and acceptable, and a sacrifice of praise in my honor. The Lord at thy right hand hath broken kings in the day of his wrath. This shalt thou do, by the works of thy humanity, assisted by the right hand of thy divinity, in the fullness of its strength, by thy humanity I, who am one God with thee, shall crush the tyranny of the princes of darkness and of this world, as well the apostate angels, as also wicked men, who will not acknowledge, serve and adore thee as their Lord and God. This chastisement I will inflict, at a time, when neither Lucifer nor his followers shall yet know thee, and it shall be for them the day of my wrath. Afterwards, that day will also come for those men who have not received thee, nor follow thy holy law. All of them shall I crush and humiliate in my just indignation. He shall judge among nations, he shall fill with ruins, he shall crush the heads in the land of many. Having then justified my cause with all the children of Adam, who have not profited of thy mercy in graciously redeeming them from sin and from eternal death, I, the Lord, shall judge according to my equity and justice all the nations, and choosing to just from the midst of the sinners and the reprobate, I shall fill up the ruined places of the apostate angels, who have not preserved for themselves their habitations in the rain of grace. At the same time I shall crush upon the earth the multitudes of those men who, by their own obstinate and depraved will, persist in their pride. He shall drink of the torrent in the way, therefore he shall lift up his head. Thy head shall be raised up by the Lord God of vengeance himself, in order that thou mayest judge the earth and justly deal with the proud.  Thus shall thy head be lifted up and exalted above all thy enemies, who are disobedient to the law, and faithless to thy doctrines and teachings, for this shall be thy just reward, for thy having drunk of the torrent of reproaches and affronts, even to the death of the cross, for their redemption. Such a much deeper understanding was given to most holy Mary, concerning this mysterious psalm, which the Eternal Father repeated on this occasion, although some of the verses are quoted as of another person, yet they all refer to himself and to the incarnate word. The mysteries contained therein may be reduced to two principle heads, threats against sinners, infidels, and wicked Christians, because they do not acknowledge the Redeemer of the world or observe his laws, and promises of the Eternal Father to his incarnate son that he will glorify his name and exalt it in spite of and above all his enemies. As if in pledge or advance payment of the universal exaltation of Christ after his ascension, and especially at the final judgment, the Father decreed that the inhabitants of Jerusalem should meet him with great applause and honor at his entrance into Jerusalem, on the day following this mysterious vision. Thereupon the Father and the Holy Ghost, with the Holy Angels, that wanderingly had assisted at this great sacrament, disappeared, while Christ and his Blessed Mother remained to spend the rest of that blessed night in divine coloquies. On the morning of the next day, which corresponds to our Palm Sunday, the Lord proceeded with his disciples toward Jerusalem, being accompanied by many angels, who sang hymns of praise as seeing him so enamored of men and so solicitous for their eternal salvation. Having walked more or less of two miles, and arrived in the village of Beth Phaig, he sent two disciples to an influential man of that neighborhood. From him they brought two beasts of burden, one of which had not yet been used or ridden by any one.  The Lord was to make use of both of them, according to the prophecies of Isaiah's. Chapter 62 verse 11 And Zachariah's Zachariah Chapter 9 verse 9 Who had foretold these particulars many ages before, in order that the priests and scribes should not be able to allege ignorance as an excuse? All the four evangelists describe this wonderful triumph of Christ and relate what was seen by the bodily eyes of those present, as they proceeded on their way, the disciples, and with them, all the people, the infants as well as the grown persons, hailed Christ as the true Messiah, the Son of David, the Savior of the world, and as their legitimate King. Some of them exclaimed, Peace be in heaven and glory in the highest, blessed be he that cometh as the King in the name of the Lord. Others, Hosanna to the Son of David, save us, Son of David, blessed be the kingdom which now has arrived, the kingdom of our forefather, David. Some others lopped off branches from palms and other trees, in sign of triumph and joy, and spread their garments upon the ground, to prepare a way for the triumph and conqueror, Christ our Lord. All these demonstrations of worship and admiration, which these men gave to the divine and incarnate word, were calculated to manifest the power of his divinity, especially at this time, when the priests and Pharisees were watching him, and seeking to put an end to his life in that very city. For if they had not been moved interiorly by a divine power, above and beyond that of their admiration for the miracles wrought by him, it would have been impossible to draw such a gathering. Many of them were heathens and his declared enemies, who nevertheless hailed him as the true Messiah, Savior and King, and subjected themselves to the poor, despised and persecuted man, who came not in triumphal chariots, or in the prancing of steeds and ostentation of riches, but without any show of arms or outward human power. Outwardly all this was wanting, as he thus entered seated, on a beast, contemptible in the sight of human vanity and pretension. The only signs of his dignity were in his countenance, which showed forth the gravity and serene majesty of his soul, while all the rest fell far short, and was opposed to what the world is want to applaud and celebrate. Hence the outward happenings of this day proclaimed his divine power, which directly moved the hearts of men to acknowledge him as their Christ and Redeemer. In order that the promise of the Eternal Father might be entirely fulfilled, he not only moved the hearts of men in the city of Jerusalem by his divine light, to acknowledge him as Redeemer, but he caused his triumph to be felt among all creatures, especially those who were capable of reasoning. For the entry of Jesus into Jerusalem was announced by the Archangel Michael to the Holy Fathers and Prophets in Limbo, and, moreover, by a special vision, they were made to see whatever happened on this occasion. From those cavernous abodes they acknowledged, confessed, and adored Christ, our Lord and Master, as their true God and as the Redeemer of the world. They composed new hymns of praise in honor of his admirable triumph over death, sin, and hell. The divine influence was also active in the hearts of many of those, yet living in the world, for those that had faith or knowledge of Christ our Lord, not only in Palestine and its surroundings, but in Egypt and in other countries, were moved to adore the Redeemer in spirit, and this they did, with unwanted joy, caused in them by the divine visitation of grace, although they did not expressly know the cause, or the object of this movement in their hearts. But it came to them, not without profit for their souls, for they were confirmed in their faith and in their well-doing, in order that the triumph of our Savior over death might be more glorious, the most high ordained, that on that day death should have no power over any of the mortals, so that, although in the natural course many would have died, not one of the human race died within those twenty-four hours. To this triumph over death was added the triumph over hell, which, though it was more hidden, was even more glorious, for as soon as the people began to proclaim and invoke Christ as their Savior and King, who came in the name of the Lord, the demons felt the power of the right hand of God, and all of them, in whatever place they lurked, throughout the world, were hurled into the dark caverns of the infernal abyss. During the short space of time in which Christ proceeded in his triumphal march, not a demon remained upon the earth, but all of them were trembling with wrath and terror in the depths of hell. Hence they began to be filled with a still greater dread, lest the messiahs be already in the world, and they immediately communicated their suspicions to each other, as I shall relate in the next chapter. The Savior proceeded on his triumphal way to the gates of Jerusalem, while the angels, who witnessed and followed his march, chanted new hymns of praise and glory in wonderful harmony. Having entered the city amid the jubilee of all its inhabitants, Jesus dismounted from the full, and directed his divinely beautiful footsteps toward the temple, where he roused the admiration of all the multitudes by the wonders, which according to the evangelists he wrought on that occasion. Matthew chapter 21 verse 12, Luke chapter 19 verse 45. Burning with zeal for the house of his father, he overthrew the tables of those that bought and sold within the sacred precincts, and cast forth those who made it a place of business and a den of thieves. Yet with the triumphal march the Lord suspended all the divine influence, which had disposed so well the hearts of the inhabitants of Jerusalem. Although the just had been much benefited, and many others had been justified, others returned to their vices and in perfections, because they did not profit by the light and inspiration sent to them from on high. Though so many had hailed and acknowledged Christ, our Savior, as King of Jerusalem, not one tendered him hospitality or received him in his house. Mark chapter 11 verse 11. The Lord remained in the temple teaching and preaching until nightfall, wishing by his own example to confirm his teaching in regard to the veneration and worship due to that place. He would not permit even a glass of water to be brought to him, and without having partaken either of this or any other refreshment, he returned that evening to Bethany. Matthew chapter 21 verses 17 and 18. Once he daily made his way to the city until the day of his passion, the heavenly mother and mistress, Most Holy Mary, remained that day in Bethany, where from her retirement she saw by a supernatural vision all that happened in the wonderful triumph of her son and master. She witnessed all the doings of the sovereign spirits of the heaven and of the mortals upon earth, and what befell the demons in hell, and how in all this the Eternal Father merely fulfilled the promises which he had made to his incarnate son in giving him command and power over all his enemies. She saw also all that the Savior did on this occasion and in the temple. She heard the heavenly Father's voice, answering the prayer of Christ our Redeemer. I have glorified and will glorify again. By these words he gave men to understand that besides the glory and triumph conceded to the incarnate word on that day and on other occasions, as described in this history, he would glorify and exalt him after his death, for such was the meaning of the words of the Eternal Father. In this sense also it was understood and fully comprehended by the Most Blessed Mother in wonderful exultation of her spirit. Instruction which Mary, the Most Blessed Mother, gave me. My daughter, thou hast partly described, and hast understood much more concerning the mysterious triumph of my Most Holy Son on his entrance into Jerusalem and its preparations, but thou wilt understand much more of it when thou shalt come face to face with the Lord, for as pilgrims mortals cannot penetrate into such secrets. Nevertheless thou canst learn and understand enough from what thou hast written to perceive how exalted are the judgments of the Lord and how far removed from all the thoughts of men. Isaiah chapter 55 verse 9. The Most High looks into the hearts of men and at the interior, where is hidden the beauty of the King's daughter. Psalm 44 verse 14. While men look only at the exterior and at what is perceived by the senses, on this account the just and the chosen ones are highly esteemed by the Lord in their humiliation and self-abasement, while the proud are cast down and rejected by him in their self-sufficiency. This truth, my daughter, is understood by few, and therefore the children of darkness know not how to strive after any other honor or exaltation than that of the world. Sad to say, also the children of the Church, although well knowing and confessing that this worldly honor is vain and without substance, and that it does not have any more stability than the flowers or herbs of the field, do not live up to this knowledge. As their conscience does not give them witness of faithful cooperation with the light of grace and the practice of virtue, they seek after the false and deceitful applause and commendation of men, whereas God alone can truly honor and exalt those who merit his regard. The world ordinarily and fraudulently misjudges true merit, lavishing its honors upon those who least deserve it, or upon those who know how to solicit and strive after it, most cunningly and inconsiderately. Fly from this deceit, my daughter, and let the praise of men make no impression upon thee, repel its flatteries and compliments. Give to each the importance and consideration due to it, for the children of the world, are very much blinded in their judgments. None of the mortals could ever merit the honor and applause of men so much as my most holy son, yet he readily yielded it up, and judged at its true worth, that which the people gave him at his entrance into Jerusalem. He permitted it merely in order that the divine power might be manifested, and in order that his passion might afterwards be so much the more ignominious. He wished to teach men that no one should accept honors for their own value, but in order that the higher end, that is the glory of God, and the exultation of the most high, might thereby be advanced, that without this object in view they are altogether vain and useless, void of profit or advantage of any kind, for they can never procure the true happiness of a creature capable of eternal glory. Since I see the desirous of knowing why I was not present at this triumph of my most holy son, I shall fulfill thy desire and refer thee to what thou hast often related in this history, about the clear vision of the interior of my son, which was always present to me. By this vision I was unable to perceive when and why he wished me to absent myself from him. On such occasions I would throw myself at his feet, beseeching him to declare his will and pleasure in regard to what I should do. Then the Lord would sometimes give his orders plainly and inexpress commands. At others he would leave it to my own discretion and choice, permitting me to act according to my prudence and divine enlightenment. This was the course he pursued at the time when he resolved to enter in triumph the gates of Jerusalem. He left it altogether to my own judgment, whether I should accompany him or remain in Bethany. Thereupon I asked his permission to absent myself from this mysterious event, begging him to take me with him to his passion and death. I thought it more befitting and more pleasing in his eyes to offer myself as participant in the ignominies and sorrows of his passion than to share in the outward honor given to him by men. For as I was his mother, some of this honor would certainly have devolved upon me if I had shown myself to those who were praising and blessing him. I knew that this triumph, besides its not being desired by me, was ordained by the Lord for the manifestation of his infinite power and divinity, and therefore in no wise pertaining to me, nor would the honor, which they would have extended to me, augment that which was due to him as the savior of the human race. At the same time, in order that I might properly rejoice in this mystery and duly glorify the Almighty for these wonders, I was made to see by divine enlightenment and a special vision, all that thou hast already written concerning this event. This behavior should instruct thee and teach thee to imitate me. Follow thou my humble footsteps. Withdraw thy affections from all that is earthly. Lift thy aspirations on high, despising and fleeing all human honors, and in divine enlightenment, esteeming them as vanity of vanities and affliction of spirit. Ecclesiastes chapter 1 verse 14 End of chapter 7


In this video, we're going to install and configure a DHCP server on Windows Server 2022. We start here in Windows Admin Center connected to a server core machine that is configured already as a domain controller and a DNS server. Important to note here, I've got a remote connection to this server core machine. I scroll down to roles and features, I select the DHCP server role, I select install, it tells me the dependencies. I say you can reboot the server if you need to. I click yes. Now, it doesn't require a reboot and the server role is actually installed. The next thing I do is I scroll up here and I can't see a DHCP item. What I need to do is install the DHCP Windows Admin Center extension. I select it and I click install. I then reconnect and I can use that extension. We see here that I need to install the DHCP R-SAT tools. I select that and that installs on my Windows Admin Center server. The next thing I need to do is I need to make a PowerShell connection because when you install DHCP, you actually have to authorize the DHCP server in Active Directory. I do that with the add DHCP server in DC commandlet and specify the IP address of the DHCP server. That DHCP server is now authorized, so I can go back to Windows Admin Center. I scroll back up and I select the DHCP blade and I'm going to create a new scope. I'll give the name of the scope as TALWIN scope. I'll put the starting IP address is <IP_ADDRESS> and the end address is <IP_ADDRESS>. I set the DHCP subnet mask as <IP_ADDRESS> and then I add the gateway as <IP_ADDRESS>. I'm going to set my lease to eight hours and I just provide a scope description. I click create and it goes and creates the scope. Now, once that scope's created, I can view it in Windows Admin Center. One of the things that you'll notice is that Windows Admin Center, while it'll allow me to create a scope, doesn't actually allow me at the moment to set scope options. So to set scope options, what I'm going to do is I'm going to remote PowerShell through Windows Admin Center back to the DHCP server. I'm going to view the scopes and I can see the one I've just created. I'm then going to configure the DNS options for that scope using PowerShell and set one of them as <IP_ADDRESS> and the other one as <IP_ADDRESS>.1. And I can use PowerShell to check that, but sometimes it's easier to check using the old school tools. So I open up the DHCP console, I connect to that server and when I connect to that server using the old DHCP console, I can see the IPv4 scopes, I can see the scope I created and I can see the scope options there. So Windows Admin Center at the moment, you can certainly use it to install DHCP. You'll have to authorize it using PowerShell and you can't configure scope options, but those options will be coming. Anyway, in this demonstration, you saw me how to use Windows Admin Center to install and configure DHCP on Windows Server 2022.