697 the second word When the [Polish] armies had struck down in an ambush many regiments of the Hungarians and Moravians, the Poles, dressed in the equipment and clothing of the slaughtered soldiers, were received as victors into the enemy camp. In this way, due to the trick that assured success, they successfully deprived the enemy of all their property.21 But you, sinners! Do you desire to seize the paradise of delight? Imitate the Cherubim armed with the sword: Seize the fire of penance, which will make you resemble the guards of Paradise. Thus, having been recognized as the inhabitants of Heaven, you will be admitted to that heavily fortified gate. Thus you will force your way through to the Tree of Life. “The man who turns back to God…,” etc.22 In a divine vision, the prophet Ezekiel was escorted up to “a very high mountain, on which was a structure like a city opposite me” (Ez 40:2). The city gates to the East and to the North were completely identical in terms of measurement and style (cf. Ez 40:6-27). Radulfus23 observes that this [symbolism] has a mysterious meaning. His opinion confirms my own thoughts. For he says that the gates of the City shown to Ezekiel (which is undoubtedly Paradise) are equal for the reason that the just who enter through the Eastern gate and the repentant sinners who are admitted through the Northern gate, are equal to each other. Indeed, although sinners have lost their original righteousness, they truly attain the state of the innocent through suitable fruits of penance. Hence, it follows from this [fact] that as the Eastern gate is open to the just, the gate in the North is open to sinners: They have the same access to Heaven as the just. Here, I quote the most learned interpreter. He says, “In Ezekiel the gate to the 21 Martin Kromer (1512-1589) gives this information in: De origine et rebus Polonorum libri XXX, Bazylea 1586, p. 22; cf. also: Jan Długosz (1415-1480) in: Historiae Polonicae, Libri XII, t. I, Cracow 1873, pp. 76-77, describes it as a ruse used by the enemy. 22 St. Stanislaus is referring here to the quote of Isidore above. 23 This is probably a reference to Radulphus Ardens (12th century), a preacher who left behind a collection of homilies: In Epistolas et Evangelia dominicalia. Cf. Gründel, J., Radulfus Ardens, in: LThK VIII, 967.
RkJQdWJsaXNoZXIy MjI2Mw==