169. The Sermon of the Mount: « You Are the Salt of the Earth ».

22nd May 1945. prev home next

Jesus is walking fast along a main road. He is alone. He is going towards a mountain, which rises near a main road running eastwards from the lake, and it begins to rise with a low mild elevation, which extends for a good distance, forming a tableland from which one can see all the lake and the town of Tiberias towards the south, as well as other towns, not quite so beautiful, stretching towards the north. There is then a crag and the mountain rises rather steeply up to a peak, and then slopes down and rises once again up to another peak, similar to the previous one, thus forming a kind of strange saddle.

Jesus begins climbing towards the tableland along a mule-track, which is still quite comfortable, and reaches a small village, the inhabitants of which work the tableland, where the corn is beginning to come to ear. He goes through the village and proceeds through the fields and meadows all strewn with flowers and rustling with crops.

The clear day displays all the beauty of the surrounding nature. Besides the lonely little mountain, towards which Jesus is going, to the north lies the imposing peak of Mount Hermon, the top of which looks like a huge pearl laid on a base of emeralds, so white is the peak covered with snow, whereas the woody slope is green. Beyond the lake, which is between the lake and Mount Hermon, the plain is green. Lake Merom is there, but cannot be seen from here. There are more mountains towards the lake of Tiberias on the north-west side and beyond the lake there is a lovely flat country and other mountains, the contours of which are softened by the distance. To the south, on the other side of the main road, I can see the hills, which I think conceal Nazareth. The more one climbs, the wider the view. I cannot see what lies to the west, because the mountain acts as a wall.

Jesus meets first the apostle Philip, who seems to have been posted there as sentinel. « What, Master? You are here? We were expecting to meet You on the main road. I am waiting here for my companions who have gone to get some milk from the shepherds who pasture their flocks on these mountains. Down, on the road, there is Simon with Judas of Simon and Isaac, and... Oh! here... Come! Come! The Master is here! »

The apostles, who are coming down with flasks and containers, begin to run and the younger ones, of course, arrive first. The welcome they give the Master is really touching. At last they are all together and while Jesus smiles, they all want to speak and tell Him...

« But we were waiting for You on the road! »

« We were just thinking that You were not coming even today. »

« You know, there are many people. »

« Oh! We were embarrassed, there are some scribes and even some of Gamaliel’s disciples. »

« That’s right, my Lord! You left us just at the right moment! I have never been so afraid as I was just then. Don’t play such a trick on me again! »

Peter complains and Jesus smiles and asks: « Did anything wrong happen to you? »

« Oh! no! On the contrary... Oh! Master! Don’t You know that John gave a sermon?... It sounded as if You were speaking through him. I... we were all dumbfounded... That boy who only a year ago was able only to cast a net.., oh! » Peter is still amazed and he shakes John who smiles but is silent. « Do you believe that it is possible that this boy spoke those words with these smiling lips? He sounded like Solomon. »

« Also Simon spoke very well, my Lord. He was really “the chief” » says John.

« No wonder! He took me and pushed me there! Who knows!... They say that I gave a good sermon. Perhaps I did. I don’t know... because what with the surprise at John’s words, what with the fear of speaking to so many people and causing You to cut a poor figure, I was bewildered...»

« Causing Me to cut a poor figure? But you were speaking and you would have cut a poor figure, Simon » teases Jesus.

« Oh! As far as I am concerned... I was not worried about myself. I did not want them to sneer at You and consider You a fool for choosing a blockhead as your apostle. »

Jesus sparkles with joy because of Peter’s humility and love. But He only asks: « And what about the others? »

« Also the Zealot spoke very well. But he... we all know. But this boy was the great surprise! Of course, since we retired to pray, the boy’s soul seems to be in Heaven all the time. »

« That is true, very true. » They all confirm Peter’s words. And they continue telling Jesus...

« You know? Among the disciples now there are two, who according to Judas of Simon, are very important. Judas is very active. Of course! He knows many of those... high up and knows how to deal with them. And he likes to speak... He speaks very well. But the people prefer to hear Simon, Your cousins and above all this boy.

Yesterday a man said to me: “That young man speaks very well” – he was referring to Judas – “but I prefer you.” Oh! poor fellow! He prefers me and I can hardly put a few words together!... But why did You come here? The meeting place was the road, and we have been there. »

« Because I knew I was going to find you here. Now listen. Go down and tell the others to come up, also the known disciples. The people are not to come today. I want to speak to you only. »

« In that case it is better to wait until evening. When the sun is about to set, the people spread among the nearby villages and they come back the following morning waiting for You. Otherwise... who will hold them back? »

« All right. Do that. I will wait for you up there, at the top. The nights are mild now and we can sleep in the open. »

« Wherever You wish, Master. Providing You are with us. »

The disciples go away and Jesus resumes climbing up to the top, which is the same one as I already saw last year in the vision for the end of the sermon of the Mount and the first meeting with Mary Magdalene. The view is now wider and is becoming brighter in the sunset.

Jesus sits on a rock and is recollected in meditation. And He remains thus until the shuffling of feet on the path warns Him that the apostles are back. It is getting dark, but the sun still shines on the mountain top, drawing scents from every herb and flower... There is a strong smell of wild lilies of the valley while the tall stems of narcissi shake their stars and buds as if they were asking for dew.

Jesus gets up and greets them: « Peace be with you. »

There are many disciples who come up with the apostles. Isaac leads them smiling. His smiling face is the thin face of an ascetic. They all gather round Jesus Who is greeting Judas Iscariot and Simon Zealot particularly. « I wanted you all here with Me, to be for a few hours with you alone and speak only to you. I have something to tell you to prepare you for your mission. Let us take our food and then we shall speak, and while you are sleeping your souls will continue to relish the doctrine. »

They have their frugal meal and then form a circle round Jesus Who is sitting on a large stone. They are about one hundred, perhaps more, between disciples and apostles: a circle of attentive faces, which the flames of two fires light up oddly. Jesus speaks slowly, gesticulating quietly. His face looks paler, as it emerges from His dark blue tunic and also because it is lit up by the rays of the new moon, which illuminates the spot where He is, a small comma of a moon in the sky, a ray of light that caresses the Master of Heaven and earth.

« I wanted you here, aside, because you are My friends. I called you together after the first test of the Twelve, to widen the circle of My active disciples, and to hear from you your first reactions to being guided by those whom I am giving to you to continue My work. I know that everything went well. I supported with My prayer the souls of the apostles, who had came out of a praying retreat with a new strength in their minds and in their hearts. A strength that does not come from human effort, but from a complete reliance in God.

Those who are most unmindful of themselves, have given most. It is difficult to be unmindful of oneself.

Man is made of recollections and the ones that raise their voice most are the memories of one’s ego. You must distinguish between ego and ego. There is the spiritual ego of the soul that remembers God and its origins from God, and there is an inferior ego of the flesh that remembers its passions and its numberless exigencies concerning its whole being. They are so many voices to form a choir, and unless the spirit is quite strong, they overcome the solitary voice of the spirit that remembers its nobility as child of God. It is therefore necessary – with the exception of this holy memory that should always be stimulated and kept green and bright – it is necessary to learn how to forget yourselves, in all the memories, the needs, the timid reflections of the human ego, in order to be perfect.

In the first test of My Twelve, those who have given most are the ones who forgot themselves most. They forgot not only their past, but also their limited personality. They are the ones who no longer remembered what they were, and were so united to God as to be afraid of nothing. Why were some standoffish? Because they remembered their habitual scruples, their usual considerations and prejudice. Why were others laconic? Because they remembered their doctrinal inability and they were afraid of cutting a bad figure or causing Me to cut one. Why the showy ostentation of others? Because they remembered their usual pride, their desire to show off, to be applauded, to rise above the others, to be “someone.” Finally, why the sudden revelation of a triumphal, rabbinic, persuasive, firm eloquence in others? Because they, and they alone did remember God. Like those who so far have been humble and have endeavoured to pass unnoticed and at the right moment were able, all of a sudden, to assume the pre-eminent dignity conferred on them, and which they never wanted to exert before, lest they should presume too much. The first three groups remembered their inferior ego. The other group, the fourth, remembered their superior ego and were not afraid. They felt God with themselves and in themselves and were not afraid. Oh! holy boldness which comes from being with God!

Therefore now listen, both you apostles and you disciples. You apostles have already heard these concepts. But now you will understand them in greater depth. You disciples have never heard of them or you have only heard fragments of them. And you must engrave them on your hearts. Because I will make a wider and wider use of you, as Christ’s flock is becoming more and more numerous. Because the world will attack you more and more violently, and its wolves will increase in number against Me, the Shepherd and against the flock and I want to put in your hands the weapons to defend both the Doctrine and My flock. What is sufficient for the herd is not sufficient for you, little shepherds. If the sheep are allowed to make mistakes, browsing in herbs which make the blood bitter or desires crazy, you are not allowed to make the same mistakes, leading a large herd to ruin. Because you must realise that where there is an idolatrous shepherd the sheep either die of poison or are devoured by wolves.

You are the salt of the earth and the light of the world. But should you fail in your mission you would become a tasteless and useless salt. Nothing could give you flavour again, since God could not give you it, considering that it was given to you as a gift, and you have desalted it, by washing it in the insipid dirty water of mankind, by sweetening it by means of the corrupt sweetness of sensuality, thus mixing with the pure salt of God the corruption of pride, avarice, gluttony, lust, wrath, sloth, so that there is a grain of salt to seven times seven grains of each vice. Your salt, therefore, is but a mixture of stones in which the poor grain of lost salt cannot be found, a mixture of stones screeching under your teeth and leaving in your mouths the flavour of earth, that makes food disagreeable and disgusting. It is not even useful for inferior use, as the flavour of the seven vices would harm also every human employment. The salt then can only be spread arid trodden on by the careless feet of the people. How many people will thus be able to tread heavily on the men of God! Because those chosen men will allow the careless people to trample on them, as they no longer are a substance employed to give the flavour of noble heavenly things, as they are nothing but corruption.

You are the light of the world. You are like this mountain top which was the last to be kissed by the sun and the first to be silvered by the moon. Who is in a high place shines and can be seen because even the most dreamy eye looks now and again at high spots. I would say that the physical eye, which is said to be the mirror of the soul, reflects the yearning of the soul, a yearning often unnoticed but always alive as long as a man is not a demon, a yearning after heights where reason by instinct places the Most High. And searching for Heaven, at least some times in life the eye looks at heights.

I beg you to remember what we all have done, since our childhood, entering Jerusalem. Where do our eyes turn? To Mount Moriah, triumphantly crowned with the marbles and gold of the Temple. And where do we turn our eyes when we are in the enclosure of the Temple? We look at the precious domes shining in the sun. How much beauty there is in the sacred enclosure, spread in its halls, porches and yards! But what is up there strikes our eyes.

I also beg you to remember what happens when we are on the way to some place. Where do we turn our eyes, almost to forget the length of the journey, the tedium, the tiredness, the heat, the dust of the road? They turn to the mountain tops, even if they are not very high, even if they are far away. And what a relief it is to see them appear if we are walking in a flat unvarying plain! Is there mud on the road? There is neatness up there. Is it sultry on the plain? It is cool up there. Is the view limited down here? It is wide up there. And only by looking at the mountain tops, we feel less the heat of the day, the mud is not so slippery, and walking is not so painful. If there is a town shining on the mountain top, no eye will refrain from admiring it. We could say that even a modest place becomes beautiful if placed, almost like an airy place, on a mountain top. That is why in the true and false religions, the temples were placed, when possible, on high spots, and if there was no hill or mountain, they built a stone pedestal, thus building with human labour the elevation on which to lay the temple. Why is that done? Because men want the temple to be seen so that its sight will remind mankind of God. Likewise I said that you are lights. When in the evening you light a lamp in the house, where do you put it? In a hole under the oven? In the cave used as a cellar? Or do you close it in a chest? Or do you hide it under a bushel? No, you do not. Otherwise it would be useless lighting it. The light instead is placed on top of a shelf, or it is put on a lamp-stand, so that being high up, it may brighten up the whole room and illuminate the people living in it. And precisely because what is placed on a high place is to remind men of God and illuminate, it must be able to fulfill its task.

You must remember the True God. Thus you must ensure that you do have within yourselves the sevenfold paganism. Otherwise you would become profane high places with thickets sacred to this or to that god, and you would drag into your paganism those who look at you as the temples of God. You must bear the light of God. A dirty wick, a wick not nourished with oil, smokes and gives no light, it has a bad smell and does not illuminate. A lamp hidden behind a dirty quartz-crystal does not create the splendid gracefulness or the dazzling effects of light on the bright mineral. But it fades behind the veil of black smoke that makes the crystal cover dull.

The light of God shines where wills are zealous in removing daily the scum produced by work itself, with its contacts, reactions and where the wick is immersed into plenty of prayer and charity. The light of God multiplies into infinite splendid reflections, as many as the perfections of God, each of which excites in the saint a virtue practised heroically, if the servant of God keeps the unattackable quartz of his soul from the smoke of every soiling passion. The unattackable quartz. Unattackable! (Jesus thunders out in this conclusion and His voice resounds in the natural amphitheatre).

Only God has the right and the power to scratch that crystal, to write His Most Holy Name on it with the diamond of His will. That Name then becomes the ornament that emphasizes the brighter facets of supernatural beauty on the most pure quartz. But if the foolish servant of the Lord, losing control of himself and the sight of his mission, a completely and solely supernatural one, allows false ornaments and scratches, instead of engravings to be cut on his quartz, that is, mysterious and satanic figures made by the hot claw of Satan, then the wonderful lamp no longer retains its intact beauty, but it cracks and breaks and the fragments of the splintered crystal suffocate the flame, and even if it does not break, a tangle of marks of unmistakable nature forms on its surface and soot penetrates into them spoiling it.

Woe, three times woe, to the shepherds who lose charity, who refuse to climb day by day to take upwards their flocks that expect their ascent in order to ascend themselves. I will strike them down and remove them from their positions and I will put out their smoke altogether.

Woe, three times woe, to the masters, who reject Wisdom to become saturated with a science, which is often opposed and always proud, sometimes satanic, because it makes them men, whereas – listen and remember – if every man is destined to become like God, through the sanctification that makes man a son of God, a master, a priest should already have in this world the aspect of a son of God, and only such aspect. He should have the aspect of a creature entirely devoted to souls and to perfection. He should have such aspect to lead his disciples to God. Anathema to the masters of a supernatural doctrine, who become idols of human knowledge.

Woe, seven times woe, to those among My priests who are dead to the spirit, who with their lack of savour and ill-living flesh live as miserable sluggish human beings. Their sleep is full of hallucinated apparitions of everything, except God One and Trine, and is full as well of all sorts of calculations, except the superhuman desire to increase the wealth of hearts and of God; they live a material, miserable dull life, dragging into their dead water those who follow them, believing that they are “Life.” The curse of God on those who corrupt My little beloved flock. I shall not ask an account and I will not punish those who perish through your laziness, o negligent servants of the Lord, but I will ask you to account for every hour and all the time lost and all evil consequences and I will punish you.

Remember those words. And now go. I am climbing to the top. You may sleep. Tomorrow the Shepherd will open the pastures of Truth to His flock. »

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