God the Father’s words before the host of the kingdom of Heaven, and the answer of the Son and Mother to the Father asking for mercy for the daughter, that is, the Church.
Chapter 24
God the Father spoke while the whole host of heaven was listening, and said: “Before you all, I complain over giving my daughter to a man who tortures her greatly and without measure, crushing her feet in the stocks so severely that all the marrow has gone out of her feet.” The Son answered him: “Father, she is the one I redeemed with my blood and espoused to myself, but now she has been brutally violated.” Then the Mother of God spoke and said: “You are my God and my Lord, and your blessed Son’s limbs were enclosed within my body, who is your true Son and my true Son. I refused you nothing on earth. Have mercy on your daughter for the sake of my prayers.”
Thereafter the angels spoke, saying: “You are our Lord and Creator; in you we possess every good thing, and we need nothing but you. We all rejoiced when your bride went forth from you, but now we are rightly sad, because she has been given into the hands of the worst man who insults her with all kinds of mocking and abuse. Have mercy on her for the sake of your great mercy, for her misery is very great, and there is no one to console and save her but you Lord, God Almighty.”
Then God the Father answered the Son, saying: “O my Son, your grievance is my grievance, your word my word, your deeds my deeds. You are in me and I am in you inseparably. Your will be done!” Then he said to the Mother of the Son: “Since you did not refuse me anything on earth, I will not refuse you anything in heaven, and your will shall be fulfilled.” Then he said to the angels: “You are my friends, and the flame of your love burns in my heart. Therefore, I shall have mercy on my daughter for the sake of your prayers.”
Friday, October 12, 2012
Self-Purity, Mercy To My Neighbor, And Love Of God
The words of Christ to his bride about a false man, who is called an enemy of God, and about his hypocrisy and all his characteristics.
Chapter 23
“This man appears to the people to be a well-dressed, strong, and attractive man, who is brave in his Lord’s battle, but when his helmet is removed from his head, he is ugly and disgusting to look at and is useless for work. His brain is seen to be bare. His ears are on his forehead and his eyes are in his neck. His nose is dissevered and his cheeks are altogether sunken like those of a dead man. On the right side, his chin and half of his lips have all fallen off, so that nothing is left on the right side except his throat which is seen to be all uncovered. His chest is full of swarming worms and his arms are like two snakes. The most poisonous scorpion lives in his heart. His back is like burnt coal. His intestines are stinking and rotting like pus-filled, unclean flesh. His feet are dead and useless to walk with.
I will tell you what all this signifies. On the outside he appears to people to be decorated with good habits, wisdom and bravery in the service and honor of me, but he is by no means like that. For if the helmet were removed from his head, that is, if it were shown to people how he really is spiritually in his soul, he would be uglier than all men. His brain is bare because his foolish customs and frivolity clearly demonstrate to good men that he is unworthy of such an honor. For if my wisdom pleased him, he would understand how much his honor is greater than others, thereby clothing himself in the most rigorous of conduct and divine virtues as compared to others.
The ears are on his forehead because, instead of having the humility due to his high dignity in being a light for others to teach them good things, he only wants to hear about his own praise and glory, thereby becoming so prideful that he only wants to be called great and good by everyone. He has eyes in his neck, because all his thoughts are turned to the present instead of the eternal. He thinks about how to please men and about the requirements for the needs of the flesh, but not about how he may please me and benefit souls. His nose is dissevered, since he has lost all rational discretion whereby he might see and distinguish between sin and virtue, between worldly honor and eternal honor, between worldly and eternal riches, between the short pleasures of the world and the eternal pleasures.
His cheeks are sunken, that is, all the veneration he should have for me, with the beauty of the virtues whereby he might please me, are entirely dead in the service of me: for he is ashamed to sin in front of men but not in front of me. One part of his cheekbone and lips has fallen off so that nothing remains except for his throat, for the imitation of my works and the preaching of my words, in addition to a divine and fervent prayer, have totally fallen off from him so that nothing remains in him except his gluttonous throat. But to imitate the wicked and to be involved in worldly affairs seems altogether healthy and beautiful to him.
His chest is full of worms, because in his chest, where the remembrance of my suffering and the thought and consideration of my deeds and commandments should be, there is only a care for the things of the world with the desire and greed of the world, which are like worms devouring his conscience so that he does not think of spiritual or divine things. In his heart, where I would wish to dwell and my love should be, there now sits the most evil scorpion with a stinging tail and an enticing face and tongue; because pleasing and reasonable words proceed from his mouth, but his heart is full of injustice and deceit, because he does not care if the church he is supervising gets destroyed, as long as he can fulfill his own will.
His arms are like two snakes, because in his malice he reaches out his arms to the simple-minded and calls them to himself with simplicity, but, when he gets a suitable opportunity, he causes them to fall pitifully. Like a snake, he coils himself into a ring, because he hides his malice and unrighteousness, so that barely anyone can understand his treacherous plans. He is like the most vile snake in my sight, for just as the snake is more detestable than any other animal, so is he more ugly in my sight than any other man, since he counts my justice as nothing and holds me to be as a man who is unwilling to judge righteously.
His back is like coal, but it should be like ivory since his deeds should be more mighty and pure than others in order to be able to better carry the weak through his patience and his example of a good life. But now he is like coal, because he is too impatient to endure a single word for my honor, unless he benefits from it. Yet he seems to be mighty to the world. Therefore, when he thinks he stands, he will fall, since he is as hideous and lifeless as coal before me and my saints.
His intestines stink, because his thoughts and desires smell like rotting flesh before me with a stench that no one can tolerate. Neither can any of my saints tolerate him, but everyone turns his face away from him and demands a judgment over him. His feet are dead. His two feet are his two dispositions towards me, that is, his will to make amends for the sins he has done and his will to do good deeds. But these feet are altogether dead in him, because all the marrow of love is consumed in him and nothing is left in him except the hardened bones. And in this way he stands before me. However, as long as the soul is with the body, he can find my mercy.
EXPLANATION
Saint Lawrence appeared and said: “When I was in the world, I had three things: self-purity, mercy to my neighbor, and love of God. Therefore I preached the word of God fervently, distributed the goods of the Church wisely, and suffered the scourging, fire, and death gladly. But this bishop tolerates and pretends not to notice the incontinence of the clergy, and he liberally distributes the goods of the Church to the rich and shows love only toward himself and his own friends. Therefore, I declare to him that the lightest cloud now has ascended into heaven, but dark smoke of fire overshadows it so that it cannot be seen by many. This cloud is the prayer of the Mother of God for the Holy Church. The fire of greed, ungodliness, and unrighteousness darken it so much that the mercy of the Mother of God cannot easily enter the hearts of the wretched. Therefore, let the bishop quickly turn to the divine love by correcting himself and his subordinates, admonishing them with his good example and word, and leading them to a better life. Otherwise, he will feel the hand of the judge which is his vengeance and justice, and his church will be purged by fire and the sword and afflicted by plundering and tribulation so that it will be a long time before anyone consoles her.”
Chapter 23
“This man appears to the people to be a well-dressed, strong, and attractive man, who is brave in his Lord’s battle, but when his helmet is removed from his head, he is ugly and disgusting to look at and is useless for work. His brain is seen to be bare. His ears are on his forehead and his eyes are in his neck. His nose is dissevered and his cheeks are altogether sunken like those of a dead man. On the right side, his chin and half of his lips have all fallen off, so that nothing is left on the right side except his throat which is seen to be all uncovered. His chest is full of swarming worms and his arms are like two snakes. The most poisonous scorpion lives in his heart. His back is like burnt coal. His intestines are stinking and rotting like pus-filled, unclean flesh. His feet are dead and useless to walk with.
I will tell you what all this signifies. On the outside he appears to people to be decorated with good habits, wisdom and bravery in the service and honor of me, but he is by no means like that. For if the helmet were removed from his head, that is, if it were shown to people how he really is spiritually in his soul, he would be uglier than all men. His brain is bare because his foolish customs and frivolity clearly demonstrate to good men that he is unworthy of such an honor. For if my wisdom pleased him, he would understand how much his honor is greater than others, thereby clothing himself in the most rigorous of conduct and divine virtues as compared to others.
The ears are on his forehead because, instead of having the humility due to his high dignity in being a light for others to teach them good things, he only wants to hear about his own praise and glory, thereby becoming so prideful that he only wants to be called great and good by everyone. He has eyes in his neck, because all his thoughts are turned to the present instead of the eternal. He thinks about how to please men and about the requirements for the needs of the flesh, but not about how he may please me and benefit souls. His nose is dissevered, since he has lost all rational discretion whereby he might see and distinguish between sin and virtue, between worldly honor and eternal honor, between worldly and eternal riches, between the short pleasures of the world and the eternal pleasures.
His cheeks are sunken, that is, all the veneration he should have for me, with the beauty of the virtues whereby he might please me, are entirely dead in the service of me: for he is ashamed to sin in front of men but not in front of me. One part of his cheekbone and lips has fallen off so that nothing remains except for his throat, for the imitation of my works and the preaching of my words, in addition to a divine and fervent prayer, have totally fallen off from him so that nothing remains in him except his gluttonous throat. But to imitate the wicked and to be involved in worldly affairs seems altogether healthy and beautiful to him.
His chest is full of worms, because in his chest, where the remembrance of my suffering and the thought and consideration of my deeds and commandments should be, there is only a care for the things of the world with the desire and greed of the world, which are like worms devouring his conscience so that he does not think of spiritual or divine things. In his heart, where I would wish to dwell and my love should be, there now sits the most evil scorpion with a stinging tail and an enticing face and tongue; because pleasing and reasonable words proceed from his mouth, but his heart is full of injustice and deceit, because he does not care if the church he is supervising gets destroyed, as long as he can fulfill his own will.
His arms are like two snakes, because in his malice he reaches out his arms to the simple-minded and calls them to himself with simplicity, but, when he gets a suitable opportunity, he causes them to fall pitifully. Like a snake, he coils himself into a ring, because he hides his malice and unrighteousness, so that barely anyone can understand his treacherous plans. He is like the most vile snake in my sight, for just as the snake is more detestable than any other animal, so is he more ugly in my sight than any other man, since he counts my justice as nothing and holds me to be as a man who is unwilling to judge righteously.
His back is like coal, but it should be like ivory since his deeds should be more mighty and pure than others in order to be able to better carry the weak through his patience and his example of a good life. But now he is like coal, because he is too impatient to endure a single word for my honor, unless he benefits from it. Yet he seems to be mighty to the world. Therefore, when he thinks he stands, he will fall, since he is as hideous and lifeless as coal before me and my saints.
His intestines stink, because his thoughts and desires smell like rotting flesh before me with a stench that no one can tolerate. Neither can any of my saints tolerate him, but everyone turns his face away from him and demands a judgment over him. His feet are dead. His two feet are his two dispositions towards me, that is, his will to make amends for the sins he has done and his will to do good deeds. But these feet are altogether dead in him, because all the marrow of love is consumed in him and nothing is left in him except the hardened bones. And in this way he stands before me. However, as long as the soul is with the body, he can find my mercy.
EXPLANATION
Saint Lawrence appeared and said: “When I was in the world, I had three things: self-purity, mercy to my neighbor, and love of God. Therefore I preached the word of God fervently, distributed the goods of the Church wisely, and suffered the scourging, fire, and death gladly. But this bishop tolerates and pretends not to notice the incontinence of the clergy, and he liberally distributes the goods of the Church to the rich and shows love only toward himself and his own friends. Therefore, I declare to him that the lightest cloud now has ascended into heaven, but dark smoke of fire overshadows it so that it cannot be seen by many. This cloud is the prayer of the Mother of God for the Holy Church. The fire of greed, ungodliness, and unrighteousness darken it so much that the mercy of the Mother of God cannot easily enter the hearts of the wretched. Therefore, let the bishop quickly turn to the divine love by correcting himself and his subordinates, admonishing them with his good example and word, and leading them to a better life. Otherwise, he will feel the hand of the judge which is his vengeance and justice, and his church will be purged by fire and the sword and afflicted by plundering and tribulation so that it will be a long time before anyone consoles her.”
Monday, October 8, 2012
I Fear Two Things: My Sins And Your Son’s Enemies Are So Many
The Mother’s most lovely question to the bride, the humble answer of the bride to the Mother, and the Mother’s useful answer to the bride, and about the improvement of good people among the evil.
Chapter 22
The Mother of God spoke to her Son’s bride, saying: “You are my Son’s bride. Tell me what is on your mind and what you are praying for.” The bride answered: “My Lady, you know it very well, for you know all things.” Then the Holy Virgin said: “Even though I know all things, I would still like to hear you tell me while those standing here present are listening.” The bride said: “My Lady, I fear two things: First, for my sins, for which I do not cry and make amends for as I would like. Second, I am sad because your Son’s enemies are so many.”
Then the Virgin Mary answered: “In regard to the first one, I give you three cures: First, think about how all things that have spirit, such as frogs and other animals, have troubles sometimes, and yet their spirits do not live eternally but die with the body. But your soul and every human soul does live forever. Second, think about the mercy of God, because there is no man who is so sinful that his sin is not immediately forgiven, if he only prays for God’s forgiveness with an intention to better himself and with true repentance for his former sins. Third, think and visualize about how great the glory of the soul is when she lives forever with God and in God.
And regarding the second, namely, that the enemies of God are so many, I give you three cures also: First, consider that your God and your Creator and theirs is judge over them, and they will never judge him again, even though he patiently bears their malice for a time. Second, consider that they are the sons of damnation and how heavy and intolerable it will be for them to burn for all eternity in hell. They are like the most wicked servants who will lose the inheritance of the kingdom of Heaven, while the sons will partake of the inheritance. But now maybe you will say: ‘Should not one preach to them?’ Yes, of course one should preach to them! Consider how good people are often found among the evil, and that the sons of evil sometimes turn away from the good, just like the prodigal son who demanded his inheritance from his father and went away to a faraway kingdom and lived an evil life. But sometimes they are seized by remorse through the preaching and return to the Father, and they are more welcome to him then as if they had never been sinful before. Therefore, one should preach especially to them, because, even though the preacher almost only sees evil people, he, nonetheless, thinks to himself: ‘Perhaps there are some among them who will become the sons of my Lord; I will therefore preach to them.’ This kind of preacher will receive the greatest reward. Third, consider that the wicked are allowed to live as a trial for the good, so that, if they are sorrowful for the behavior of the wicked, they might be rewarded with the fruit of patience, as you will understand better by the following parable.
The rose smells sweet, is beautiful to look upon, is soft to the touch, and yet it only grows among thorns that are sharp to the touch, hideous to look upon, and do not have a pleasant scent. Similarly, good and righteous men, even though they are soft in their patience, beautiful in their virtues, and sweet smelling in their good example, still cannot become perfected or be put to the test except among the evil. Sometimes the thorn also protects the rose so that it will not be picked before it has bloomed; likewise, the evil give the good an occasion and a reason not to fall into sin, and sometimes the good are restrained by their malice so that they do not fall into immoderate cheerfulness or lust or any other sin. A wine will never become good unless it is stored in the dreg, and neither can the good and righteous remain and improve in virtues if they are not tested through afflictions and persecutions by the unrighteous. So tolerate willingly the enemies of my Son, and remember that he is their judge, and that he, if justice demanded to destroy them all, could easily exterminate them in a moment. Therefore, may you tolerate them as long as he tolerates them.”
Chapter 22
The Mother of God spoke to her Son’s bride, saying: “You are my Son’s bride. Tell me what is on your mind and what you are praying for.” The bride answered: “My Lady, you know it very well, for you know all things.” Then the Holy Virgin said: “Even though I know all things, I would still like to hear you tell me while those standing here present are listening.” The bride said: “My Lady, I fear two things: First, for my sins, for which I do not cry and make amends for as I would like. Second, I am sad because your Son’s enemies are so many.”
Then the Virgin Mary answered: “In regard to the first one, I give you three cures: First, think about how all things that have spirit, such as frogs and other animals, have troubles sometimes, and yet their spirits do not live eternally but die with the body. But your soul and every human soul does live forever. Second, think about the mercy of God, because there is no man who is so sinful that his sin is not immediately forgiven, if he only prays for God’s forgiveness with an intention to better himself and with true repentance for his former sins. Third, think and visualize about how great the glory of the soul is when she lives forever with God and in God.
And regarding the second, namely, that the enemies of God are so many, I give you three cures also: First, consider that your God and your Creator and theirs is judge over them, and they will never judge him again, even though he patiently bears their malice for a time. Second, consider that they are the sons of damnation and how heavy and intolerable it will be for them to burn for all eternity in hell. They are like the most wicked servants who will lose the inheritance of the kingdom of Heaven, while the sons will partake of the inheritance. But now maybe you will say: ‘Should not one preach to them?’ Yes, of course one should preach to them! Consider how good people are often found among the evil, and that the sons of evil sometimes turn away from the good, just like the prodigal son who demanded his inheritance from his father and went away to a faraway kingdom and lived an evil life. But sometimes they are seized by remorse through the preaching and return to the Father, and they are more welcome to him then as if they had never been sinful before. Therefore, one should preach especially to them, because, even though the preacher almost only sees evil people, he, nonetheless, thinks to himself: ‘Perhaps there are some among them who will become the sons of my Lord; I will therefore preach to them.’ This kind of preacher will receive the greatest reward. Third, consider that the wicked are allowed to live as a trial for the good, so that, if they are sorrowful for the behavior of the wicked, they might be rewarded with the fruit of patience, as you will understand better by the following parable.
The rose smells sweet, is beautiful to look upon, is soft to the touch, and yet it only grows among thorns that are sharp to the touch, hideous to look upon, and do not have a pleasant scent. Similarly, good and righteous men, even though they are soft in their patience, beautiful in their virtues, and sweet smelling in their good example, still cannot become perfected or be put to the test except among the evil. Sometimes the thorn also protects the rose so that it will not be picked before it has bloomed; likewise, the evil give the good an occasion and a reason not to fall into sin, and sometimes the good are restrained by their malice so that they do not fall into immoderate cheerfulness or lust or any other sin. A wine will never become good unless it is stored in the dreg, and neither can the good and righteous remain and improve in virtues if they are not tested through afflictions and persecutions by the unrighteous. So tolerate willingly the enemies of my Son, and remember that he is their judge, and that he, if justice demanded to destroy them all, could easily exterminate them in a moment. Therefore, may you tolerate them as long as he tolerates them.”
The Devil Is Inciting And Counseling Mankind To Fleshly Lusts And Honor
The Bridegroom’s words to his bride found in the most delightful parable about a sorcerer by which the devil is ingeniously signified and described.
Chapter 21
The Bridegroom of the kingdom of Heaven, Jesus, spoke to his bride in a parable presenting the example of a frog and said: “Once there was a sorcerer who had the most shining gold. A simple and mild man came to him and wanted to buy this gold from him. The sorcerer said to the simple man: ‘You will not receive this gold, unless you give me better gold and in larger quantity.’ The man said: ‘I have such a great desire for your gold that I will give you what you want rather than losing it.’ He then gave the sorcerer better gold and in larger quantity and received the shining gold from him and put it in a casket, thinking of making himself a ring from it for his finger.
After a short time, the sorcerer approached that simple man and said: ‘The gold you bought from me and laid in your casket is not gold, as you thought, but the most ugly frog. It has been fostered in my chest and fed with my food. And in order for you to test and know that this is true, you may open the casket and you will see how the frog will jump to my chest where it was fostered.’ When the man wanted to open it and find out if it was true, the frog appeared in the casket. The cover of the casket was hanging on four hinges that were about to break and fall off soon. Immediately when the cover of the casket was opened, the frog saw the sorcerer and jumped into his chest.
When the servants and friends of the simple man saw this, they said to him: ‘Lord, this most fine gold is in the frog, and if you want, you can easily get the gold.’ The man said: ‘How can I get it?’ They replied: ‘If someone took a sharp and heated spear and thrust it into the hollow part of the frog’s back, he would quickly get the gold out. But if he cannot find any hollow in the frog, he should then, with the greatest force and effort, thrust his spear into it, and this is how you will get back the gold you bought.’
Who is this sorcerer if not the devil, inciting and counseling mankind to fleshly lusts and honor, which are nothing else but vanity and destruction? He promises that what is false is true and makes what is true seem to be false. He possesses this most precious gold, namely, the soul, who I, through my divine power, created more precious than all the stars and planets. I created it immortal and imperishable and more pleasing to me than everything else and I prepared for her an eternal resting place with me. I bought her from the violence of the devil with better and more valuable gold when I gave my own flesh for her, spotless from every sin, and suffered such a bitter torment that none of my limbs were without wounds or pain. I placed the redeemed soul in the body as in a casket, until the time when I would place her in the presence of my divine honor and glory in the kingdom of Heaven. But now, the redeemed soul of man has become like the most ugly and shameless frog, jumping in its arrogance and living in filth through its sensuality. She has taken my gold away from me, that is, all my justice.
That is why the devil rightly can say to me: ‘The gold you bought is not gold but a frog, fostered in the chest of my lust. Separate therefore the body from the soul and you shall see that she will jump directly to the chest of my lust where it was fostered.’ My answer is this: ‘Since the frog is hideous to look at, frightful to hear, and poisonous to touch, and does not bring me any good nor any pleasure or comfort but only does so for you, in whose chest she was fostered, you can have it, since she is yours by right. And when the door is opened, that is, when the soul is separated from the body, she will fly directly to you to remain with you for all eternity.’
Such is the soul of the man I am talking about to you. She is namely like the most vile frog, full of filthiness and lust, fostered in the chest of the devil. To the casket, that is, to his body, I am now coming closer through his coming death. The casket is hanging by four hinges that are about to fall off, for his body is supported by four things: namely, strength, beauty, wisdom, and sight, which are all now beginning to perish and fade for him. When his soul begins to separate from the body, she flies straightaway to the devil on whose milk it was fostered, that is, his lust, since she has forgotten my love with which I took upon myself the suffering and pain she deserved. She does not repay my love with love, and deprives me of my rightful possession, because she should love me more than anyone else since I redeemed her. But she finds a greater pleasure in the devil. The voice of her prayer is like the voice of the frog, and her appearance is abominable and hideous in my sight. Her ears will never hear my joy, and her poisoned senses will never feel my Divinity.
But, I am still merciful, and if anyone were to touch his soul, even though she is unclean, and examine her to see if there is any remorse or good will in it, and thrust a sharp and burning spear into his mind, which means the fear of my severe judgment, then he could still find my mercy, if he only would obey me. And if there is no remorse and love in him, still there is hope, if someone were to pierce him with a sharp and bitter correction and rebuked him strictly. For as long as the soul lives with the body, my mercy is open and ready for everyone.
Consider therefore how I died because of my love, and yet nobody repays me with love, but they even take from me what is mine by right; for it would be true justice if men improved their lives in proportion to the pain and suffering of their redemption. But now they want to live all the worse in proportion to the bitter pain and death I suffered when redeeming them; and the more I show them the hatefulness and ugliness of sin, the more boldly they want to sin. Behold, therefore, and consider that I do not get angry without cause, for they have changed my mercy into wrath. I redeemed them from sin, and they entangle themselves even more in sin.
But you, my bride, give me what you are obliged to give me, that is, may you keep your soul pure for me, because I died for you in order that you might keep her pure for me.”
Chapter 21
The Bridegroom of the kingdom of Heaven, Jesus, spoke to his bride in a parable presenting the example of a frog and said: “Once there was a sorcerer who had the most shining gold. A simple and mild man came to him and wanted to buy this gold from him. The sorcerer said to the simple man: ‘You will not receive this gold, unless you give me better gold and in larger quantity.’ The man said: ‘I have such a great desire for your gold that I will give you what you want rather than losing it.’ He then gave the sorcerer better gold and in larger quantity and received the shining gold from him and put it in a casket, thinking of making himself a ring from it for his finger.
After a short time, the sorcerer approached that simple man and said: ‘The gold you bought from me and laid in your casket is not gold, as you thought, but the most ugly frog. It has been fostered in my chest and fed with my food. And in order for you to test and know that this is true, you may open the casket and you will see how the frog will jump to my chest where it was fostered.’ When the man wanted to open it and find out if it was true, the frog appeared in the casket. The cover of the casket was hanging on four hinges that were about to break and fall off soon. Immediately when the cover of the casket was opened, the frog saw the sorcerer and jumped into his chest.
When the servants and friends of the simple man saw this, they said to him: ‘Lord, this most fine gold is in the frog, and if you want, you can easily get the gold.’ The man said: ‘How can I get it?’ They replied: ‘If someone took a sharp and heated spear and thrust it into the hollow part of the frog’s back, he would quickly get the gold out. But if he cannot find any hollow in the frog, he should then, with the greatest force and effort, thrust his spear into it, and this is how you will get back the gold you bought.’
Who is this sorcerer if not the devil, inciting and counseling mankind to fleshly lusts and honor, which are nothing else but vanity and destruction? He promises that what is false is true and makes what is true seem to be false. He possesses this most precious gold, namely, the soul, who I, through my divine power, created more precious than all the stars and planets. I created it immortal and imperishable and more pleasing to me than everything else and I prepared for her an eternal resting place with me. I bought her from the violence of the devil with better and more valuable gold when I gave my own flesh for her, spotless from every sin, and suffered such a bitter torment that none of my limbs were without wounds or pain. I placed the redeemed soul in the body as in a casket, until the time when I would place her in the presence of my divine honor and glory in the kingdom of Heaven. But now, the redeemed soul of man has become like the most ugly and shameless frog, jumping in its arrogance and living in filth through its sensuality. She has taken my gold away from me, that is, all my justice.
That is why the devil rightly can say to me: ‘The gold you bought is not gold but a frog, fostered in the chest of my lust. Separate therefore the body from the soul and you shall see that she will jump directly to the chest of my lust where it was fostered.’ My answer is this: ‘Since the frog is hideous to look at, frightful to hear, and poisonous to touch, and does not bring me any good nor any pleasure or comfort but only does so for you, in whose chest she was fostered, you can have it, since she is yours by right. And when the door is opened, that is, when the soul is separated from the body, she will fly directly to you to remain with you for all eternity.’
Such is the soul of the man I am talking about to you. She is namely like the most vile frog, full of filthiness and lust, fostered in the chest of the devil. To the casket, that is, to his body, I am now coming closer through his coming death. The casket is hanging by four hinges that are about to fall off, for his body is supported by four things: namely, strength, beauty, wisdom, and sight, which are all now beginning to perish and fade for him. When his soul begins to separate from the body, she flies straightaway to the devil on whose milk it was fostered, that is, his lust, since she has forgotten my love with which I took upon myself the suffering and pain she deserved. She does not repay my love with love, and deprives me of my rightful possession, because she should love me more than anyone else since I redeemed her. But she finds a greater pleasure in the devil. The voice of her prayer is like the voice of the frog, and her appearance is abominable and hideous in my sight. Her ears will never hear my joy, and her poisoned senses will never feel my Divinity.
But, I am still merciful, and if anyone were to touch his soul, even though she is unclean, and examine her to see if there is any remorse or good will in it, and thrust a sharp and burning spear into his mind, which means the fear of my severe judgment, then he could still find my mercy, if he only would obey me. And if there is no remorse and love in him, still there is hope, if someone were to pierce him with a sharp and bitter correction and rebuked him strictly. For as long as the soul lives with the body, my mercy is open and ready for everyone.
Consider therefore how I died because of my love, and yet nobody repays me with love, but they even take from me what is mine by right; for it would be true justice if men improved their lives in proportion to the pain and suffering of their redemption. But now they want to live all the worse in proportion to the bitter pain and death I suffered when redeeming them; and the more I show them the hatefulness and ugliness of sin, the more boldly they want to sin. Behold, therefore, and consider that I do not get angry without cause, for they have changed my mercy into wrath. I redeemed them from sin, and they entangle themselves even more in sin.
But you, my bride, give me what you are obliged to give me, that is, may you keep your soul pure for me, because I died for you in order that you might keep her pure for me.”
May Your Every Desire Be Done, May All Your Will Be Done!
The Virgin Mother’s and the Son’s pleasant dialogue with each other and with the bride, and about how the bride should prepare herself for the wedding.
Chapter 20
The Mother of God, the Virgin Mary appeared saying to her Son: “O my Son, you are the King of glory. You are Lord over all lords. You created heaven and earth and all the things in them. Therefore, may your every desire be done, may all your will be done!”
The Son answered: “It is an ancient proverb that says that what a youth learns in his youth, he preserves in his old age. So have also you, my dear Mother, from your youth learned to follow my will and to surrender all your will for my sake. Therefore you did well to say: ‘May your will be done.’ You are like precious gold that is laid on a hard anvil and hammered, for you were hammered with every kind of tribulation, and through my suffering you endured more pain than anyone before. For when my heart burst from the violent pain and bitterness on the cross, your heart was also wounded as if by the sharpest steel, and you would have willingly let it be cut into pieces, had that been my will. But even if you had been able to stop my suffering and wished for my life, still you did not want to if it was not my will. Therefore you did well to say: ‘Your will be done.’
Thereafter, the Virgin Mary said to the bride of God: “My Son’s bride, love my Son, for he loves you, and honor his saints who stand in his presence, for they are like countless stars whose light and brilliance cannot be compared to any worldly light. Just like the light of the world differs from darkness, yet even more does the light of the saints differ from the light of this world. In truth, I tell you that if the saints were seen in their brightness as they really are, no human eye could set eyes on them or endure it without losing their sight and life.”
Thereafter, the Son of God spoke to his bride and said: “My bride, you should have four qualities: First, you should be ready for the wedding of my Divinity wherein no fleshly lusts are found, but only the most sweet spiritual desire, the one that is becoming for God to have with a chaste soul. The love for your children, your friends, or your temporal belongings should not draw you away from my love. May it not happen to you what happened to those foolish virgins who were not ready when the Lord wanted to call them to the wedding and were therefore excluded.
Second, you should believe my words, for I am the Truth, and from my mouth has never anything come but truth, and nobody can find anything other than truth in my words. Sometimes I have a spiritual meaning with what I am saying, and sometimes I expressly mean what the words say, and my words should then be understood as they are, without any interpretation. Therefore, no one can justly accuse me of lying.
Third, you should be obedient in order for you to do righteous penance and reparation in all the limbs with which you sinned; for even though I am merciful, I do not forego justice. Therefore, obey with humility and gladness those whom you are charged to obey, so that you do not do even the things which seem beneficial and reasonable to you if it goes against obedience. For it is better to surrender your own will for the sake of obedience, even if it is good, and to follow the will of your superior, as long as it does not go against the salvation of the soul or is unreasonable in any other way.
Fourth, you should be humble, for you are united in a spiritual marriage. Thus, you should be humble and modest at the arrival of your bridegroom. Your handmaid should be sober and restrained, which means that your body should be abstinent from all superfluous things and well disciplined. For you will become fruitful with spiritual offspring for the benefit and good of many, just as a shoot is grafted onto a dry stem and makes the stem begin to blossom; so through my grace you shall bear fruit and blossom. My grace will gladden and intoxicate you, and the whole host of Heaven will rejoice because of the sweet wine I will give you. You must not lack trust in my goodness.
I assure you that just as Zechariah and Elizabeth rejoiced in their souls with an unspeakable joy over the promise of a future child, you too, shall rejoice over my grace that I want to give you, and thereto, others will rejoice through you. With these two, Zechariah and Elizabeth, an angel spoke; but I, the God and Creator of the angels, want to speak to you. These two, Zechariah and Elizabeth, gave birth to my most dear friend John, but I want many sons to be born to me through you, not of the flesh but of the spirit. In truth, I tell you, John was like a tube or flower full of sweetness and honey, for never did anything unclean or superfluous enter his mouth, and he never received the necessities of life over the limits of what he needed. And semen never went out of his body and that is why he can rightly be called an angel and a virgin for the divine life that he lived.”
Chapter 20
The Mother of God, the Virgin Mary appeared saying to her Son: “O my Son, you are the King of glory. You are Lord over all lords. You created heaven and earth and all the things in them. Therefore, may your every desire be done, may all your will be done!”
The Son answered: “It is an ancient proverb that says that what a youth learns in his youth, he preserves in his old age. So have also you, my dear Mother, from your youth learned to follow my will and to surrender all your will for my sake. Therefore you did well to say: ‘May your will be done.’ You are like precious gold that is laid on a hard anvil and hammered, for you were hammered with every kind of tribulation, and through my suffering you endured more pain than anyone before. For when my heart burst from the violent pain and bitterness on the cross, your heart was also wounded as if by the sharpest steel, and you would have willingly let it be cut into pieces, had that been my will. But even if you had been able to stop my suffering and wished for my life, still you did not want to if it was not my will. Therefore you did well to say: ‘Your will be done.’
Thereafter, the Virgin Mary said to the bride of God: “My Son’s bride, love my Son, for he loves you, and honor his saints who stand in his presence, for they are like countless stars whose light and brilliance cannot be compared to any worldly light. Just like the light of the world differs from darkness, yet even more does the light of the saints differ from the light of this world. In truth, I tell you that if the saints were seen in their brightness as they really are, no human eye could set eyes on them or endure it without losing their sight and life.”
Thereafter, the Son of God spoke to his bride and said: “My bride, you should have four qualities: First, you should be ready for the wedding of my Divinity wherein no fleshly lusts are found, but only the most sweet spiritual desire, the one that is becoming for God to have with a chaste soul. The love for your children, your friends, or your temporal belongings should not draw you away from my love. May it not happen to you what happened to those foolish virgins who were not ready when the Lord wanted to call them to the wedding and were therefore excluded.
Second, you should believe my words, for I am the Truth, and from my mouth has never anything come but truth, and nobody can find anything other than truth in my words. Sometimes I have a spiritual meaning with what I am saying, and sometimes I expressly mean what the words say, and my words should then be understood as they are, without any interpretation. Therefore, no one can justly accuse me of lying.
Third, you should be obedient in order for you to do righteous penance and reparation in all the limbs with which you sinned; for even though I am merciful, I do not forego justice. Therefore, obey with humility and gladness those whom you are charged to obey, so that you do not do even the things which seem beneficial and reasonable to you if it goes against obedience. For it is better to surrender your own will for the sake of obedience, even if it is good, and to follow the will of your superior, as long as it does not go against the salvation of the soul or is unreasonable in any other way.
Fourth, you should be humble, for you are united in a spiritual marriage. Thus, you should be humble and modest at the arrival of your bridegroom. Your handmaid should be sober and restrained, which means that your body should be abstinent from all superfluous things and well disciplined. For you will become fruitful with spiritual offspring for the benefit and good of many, just as a shoot is grafted onto a dry stem and makes the stem begin to blossom; so through my grace you shall bear fruit and blossom. My grace will gladden and intoxicate you, and the whole host of Heaven will rejoice because of the sweet wine I will give you. You must not lack trust in my goodness.
I assure you that just as Zechariah and Elizabeth rejoiced in their souls with an unspeakable joy over the promise of a future child, you too, shall rejoice over my grace that I want to give you, and thereto, others will rejoice through you. With these two, Zechariah and Elizabeth, an angel spoke; but I, the God and Creator of the angels, want to speak to you. These two, Zechariah and Elizabeth, gave birth to my most dear friend John, but I want many sons to be born to me through you, not of the flesh but of the spirit. In truth, I tell you, John was like a tube or flower full of sweetness and honey, for never did anything unclean or superfluous enter his mouth, and he never received the necessities of life over the limits of what he needed. And semen never went out of his body and that is why he can rightly be called an angel and a virgin for the divine life that he lived.”
I Am Most Mighty, Most Wise, and Most Virtuous
The words of our God and Creator to his bride about the splendor of his power, wisdom, and virtue, and about how those who are now called powerful and wise, sin the most against him.
Chapter 19
Chapter 19
“I am the Creator of the heavens and the earth. I have three qualities: I am most mighty, most wise, and most virtuous. I am namely so mighty that all the angels in Heaven honor me, the demons in hell dare not look upon me, and all the elements obey my command. I am also so wise that no one can fathom or understand my wisdom, and I have so great insight that I know all that has been and will come to be. I am thereto so rational that not the least little worm or any other animal, no matter how ugly it may seem, has been made without a cause. I am also so virtuous that all good flows from me as from a good spring, and all sweetness emanates from me as from a good wine. Therefore, no one can be mighty, wise, or virtuous without me.
And therefore do the mighty men of the world sin against me very much, for I gave them strength and power so they could honor and glorify me; but they awarded the honor to themselves, as if they had it from themselves. These miserable wretches do not realize their own powerlessness: for if I were to send them the least sickness, they would immediately wither away and everything would become worthless to them. How then could they be able to withstand my strength and power or the eternal torments? But even more do those, who are now said to be wiser than others, sin against me. For I gave them mental powers, understanding, and wisdom so they would love me, but they do not want to understand anything other than that which is to their own temporal benefit and greed. They have their eyes in the back of their head and look only to their own lusts and pleasures, and they are so blind in serving me that they do not give thanks to me, who gave them everything. For no one, neither good nor bad, could feel and understand anything without me, although I allow the wicked to turn their will to their desires. Moreover, no one can be virtuous without me.
Therefore, I could now use the words of the proverb that everyone commonly cites: ‘The patient man is despised by everyone.’ So am I now considered by mankind to be utterly foolish for my patience, and that is why I am despised by everyone. But woe to them, when my time of patience is over and they will come to know my judgment! They will then be like mud before me that falls down to the deepest depths and does not stop until it comes down to the lowest part of hell.
And therefore do the mighty men of the world sin against me very much, for I gave them strength and power so they could honor and glorify me; but they awarded the honor to themselves, as if they had it from themselves. These miserable wretches do not realize their own powerlessness: for if I were to send them the least sickness, they would immediately wither away and everything would become worthless to them. How then could they be able to withstand my strength and power or the eternal torments? But even more do those, who are now said to be wiser than others, sin against me. For I gave them mental powers, understanding, and wisdom so they would love me, but they do not want to understand anything other than that which is to their own temporal benefit and greed. They have their eyes in the back of their head and look only to their own lusts and pleasures, and they are so blind in serving me that they do not give thanks to me, who gave them everything. For no one, neither good nor bad, could feel and understand anything without me, although I allow the wicked to turn their will to their desires. Moreover, no one can be virtuous without me.
Therefore, I could now use the words of the proverb that everyone commonly cites: ‘The patient man is despised by everyone.’ So am I now considered by mankind to be utterly foolish for my patience, and that is why I am despised by everyone. But woe to them, when my time of patience is over and they will come to know my judgment! They will then be like mud before me that falls down to the deepest depths and does not stop until it comes down to the lowest part of hell.
Monday, October 1, 2012
For Me and My Honor, First Build Up The Souls to the Kingdom of Heaven
The words of Christ to his bride about how there should be humility in the house of God, and about how such a house signifies purity of life, and about how buildings and alms should be donated only from goods that are righteously acquired, and about how to restore wrongly acquired goods.
Chapter 18
“In my house should all humility be, which now is completely rejected. There should be a strong wall between the men and the women, because even though I am able to defend everyone and hold them all without a wall, still, for the sake of precaution and because of the devil’s cunning, I want that a wall should separate the two dwelling-houses. It should be strong, and not very high but moderate. The windows should be very simple and clear, and the roof moderately high, so that nothing can be seen there that does not belong to humility. For those who now build houses for me are like master builders, who, when the lord or the master of the house enters into them, grab him by the hair and trample him under their feet; they raise the filth up high and trample the gold underfoot. This is what many do to me now.
They build up the filth, that is, they build up perishable and worldly things to the sky, but the souls that are more precious than all gold, they could not care any less about. If I want to go in to them through my preachers or through good thoughts, they grab me by the hair and trample me under their feet, that is, they insult me and consider my deeds and my words to be as despicable as filth. They consider themselves to be much wiser. But if they wanted to build up things for me and for my honor, they should first build up the souls to the kingdom of Heaven.
The one who wants to build my house should, with the utmost precision, take care about not letting a penny that has not been properly and justly acquired, go to the building. There are indeed many who know full well that they have wrongly acquired goods and yet are not sorry for it nor have the will of making restitution or giving it back to the people they have cheated and plundered, although they could give it back and make restitution for the injustice if they wanted. But since they know and think to themselves that they cannot keep these things forever, they give a part of their wrongly acquired goods to the churches or monasteries, as if they wanted to appease me by their gift. But the other goods that are properly acquired, they keep for their descendants. In truth, this does not please me.
The one who wants to please me with his gifts should first have the will to better and correct himself and then do the good deeds he is able to do. He should also cry and mourn over the evil things and deeds he has done and then make restitution if he can; and if he cannot, he should have the will of making restitution for the deceitfully acquired goods. Thereafter, he should take great care to never again commit such things. But if it is not possible to find anyone to give back the unlawfully acquired goods to, then he could give it to me, for I am able to pay back everyone what is theirs. If he cannot give it back but has the intention of humbling and improving himself before me with a broken heart, then I am rich enough to give it back and I can restore the property of all those who have been cheated, either now in this world or in the next to come.
I want to explain to you the meaning of the house that I want to build. This house is the life of purity, and I myself, who created all things and through whom all has been made and exists, am its foundation. There are four walls in this house. The first is my justice, by which I will judge those who are adversarial to this house. The second wall is the wisdom by which I will enlighten the builders of this house with my knowledge and understanding. The third wall is my power, by which I will strengthen them against the temptations of the devil. The fourth wall is my mercy, which receives everyone who prays for it. In this wall is the door of grace through which all, who pray for it, are accepted in. The roof of this house is the love with which I cover the sins of those who love me so that they will not be judged for their sins. The window of the roof, whereby the sun enters, is the thought and consideration of my mercy, and through it the warmth of my Divinity is let in to the builders of the house. But that the wall should be strong and big means that no one is able to undermine my words or overthrow them. That the wall should be moderately high means that my wisdom can be understood and perceived in part, but never fully. The simple but clear windows mean that my words are simple, yet through them the light of divine knowledge is let into the world. The moderately high roof means that my words shall be revealed, not in an incomprehensible way, but in an understandable way that one may easily perceive and comprehend.
Chapter 18
“In my house should all humility be, which now is completely rejected. There should be a strong wall between the men and the women, because even though I am able to defend everyone and hold them all without a wall, still, for the sake of precaution and because of the devil’s cunning, I want that a wall should separate the two dwelling-houses. It should be strong, and not very high but moderate. The windows should be very simple and clear, and the roof moderately high, so that nothing can be seen there that does not belong to humility. For those who now build houses for me are like master builders, who, when the lord or the master of the house enters into them, grab him by the hair and trample him under their feet; they raise the filth up high and trample the gold underfoot. This is what many do to me now.
They build up the filth, that is, they build up perishable and worldly things to the sky, but the souls that are more precious than all gold, they could not care any less about. If I want to go in to them through my preachers or through good thoughts, they grab me by the hair and trample me under their feet, that is, they insult me and consider my deeds and my words to be as despicable as filth. They consider themselves to be much wiser. But if they wanted to build up things for me and for my honor, they should first build up the souls to the kingdom of Heaven.
The one who wants to build my house should, with the utmost precision, take care about not letting a penny that has not been properly and justly acquired, go to the building. There are indeed many who know full well that they have wrongly acquired goods and yet are not sorry for it nor have the will of making restitution or giving it back to the people they have cheated and plundered, although they could give it back and make restitution for the injustice if they wanted. But since they know and think to themselves that they cannot keep these things forever, they give a part of their wrongly acquired goods to the churches or monasteries, as if they wanted to appease me by their gift. But the other goods that are properly acquired, they keep for their descendants. In truth, this does not please me.
The one who wants to please me with his gifts should first have the will to better and correct himself and then do the good deeds he is able to do. He should also cry and mourn over the evil things and deeds he has done and then make restitution if he can; and if he cannot, he should have the will of making restitution for the deceitfully acquired goods. Thereafter, he should take great care to never again commit such things. But if it is not possible to find anyone to give back the unlawfully acquired goods to, then he could give it to me, for I am able to pay back everyone what is theirs. If he cannot give it back but has the intention of humbling and improving himself before me with a broken heart, then I am rich enough to give it back and I can restore the property of all those who have been cheated, either now in this world or in the next to come.
I want to explain to you the meaning of the house that I want to build. This house is the life of purity, and I myself, who created all things and through whom all has been made and exists, am its foundation. There are four walls in this house. The first is my justice, by which I will judge those who are adversarial to this house. The second wall is the wisdom by which I will enlighten the builders of this house with my knowledge and understanding. The third wall is my power, by which I will strengthen them against the temptations of the devil. The fourth wall is my mercy, which receives everyone who prays for it. In this wall is the door of grace through which all, who pray for it, are accepted in. The roof of this house is the love with which I cover the sins of those who love me so that they will not be judged for their sins. The window of the roof, whereby the sun enters, is the thought and consideration of my mercy, and through it the warmth of my Divinity is let in to the builders of the house. But that the wall should be strong and big means that no one is able to undermine my words or overthrow them. That the wall should be moderately high means that my wisdom can be understood and perceived in part, but never fully. The simple but clear windows mean that my words are simple, yet through them the light of divine knowledge is let into the world. The moderately high roof means that my words shall be revealed, not in an incomprehensible way, but in an understandable way that one may easily perceive and comprehend.
Most Wretched Enemy of Jesus is Like an Eagle, a Fowler, and a Fighting Man
The words of our Lord Jesus Christ to his bride wherein he compares a sinner to three things: namely, an eagle, a fowler, and a fighting man.
Chapter 17
“I am Jesus Christ who am speaking with you. I was in the womb of the Virgin as true God and true man but was, nonetheless, with the Father and controlled and ruled all things, although I was in the Virgin. This most wretched enemy of mine is like three things: First, he is like an eagle that flies in the air while other birds fly under it. Second, he is like a fowler that gently blows and plays on a pipe plastered with glue, causing the birds to be enchanted by his tunes so that they fly toward the pipe and get stuck in the glue. Third, he is like a fighting man who is first in every battle.
He is like an eagle, because in his pride he cannot tolerate anyone being over him, and he injures everyone he can reach with his claws of malice. Therefore, I will cut off the wings of his violence and pride. I will remove his malice from the earth and give him over to the unquenchable boiling kettle, which is the suffering of hell, where he will be tormented without end, if he does not better himself.
He is also like a fowler because he attracts everyone to himself with sweet words and promises, so that anyone who comes to him gets caught in damnation and perdition and can never escape from it. Therefore, the birds of hell shall destroy his eyes so that he will never see my glory but only the eternal darkness of hell. They shall cut off his ears so that he will not hear the words of my mouth. They shall inflict him with pain and bitterness from the feet to the head so that he will endure as many torments as the number of men he led to damnation.
He is also like a fighting man who is first in all evil, not willing to give way to anybody but determined to press everyone down. Therefore, he shall be first in every torment; his suffering shall always be renewed and his lament will never end. However, my mercy stands ready for him as long as his soul is with the body.
EXPLANATION
This man was a very powerful knight who hated the church and the priesthood greatly and inflicted it with insulting words. The previous revelation is about him as well as the following. The Son of God says: “O worldly knight, ask the wise about what happened to prideful Haman who despised my people. Did he not die shamefully and with great disgrace? Likewise does this man scoff at me and my friends. Just as the people of Israel did not mourn Haman’s death, so will my friends not mourn this man’s death, but he will die a most bitter death if he does not better himself.” This is what happened to him.
Chapter 17
“I am Jesus Christ who am speaking with you. I was in the womb of the Virgin as true God and true man but was, nonetheless, with the Father and controlled and ruled all things, although I was in the Virgin. This most wretched enemy of mine is like three things: First, he is like an eagle that flies in the air while other birds fly under it. Second, he is like a fowler that gently blows and plays on a pipe plastered with glue, causing the birds to be enchanted by his tunes so that they fly toward the pipe and get stuck in the glue. Third, he is like a fighting man who is first in every battle.
He is like an eagle, because in his pride he cannot tolerate anyone being over him, and he injures everyone he can reach with his claws of malice. Therefore, I will cut off the wings of his violence and pride. I will remove his malice from the earth and give him over to the unquenchable boiling kettle, which is the suffering of hell, where he will be tormented without end, if he does not better himself.
He is also like a fowler because he attracts everyone to himself with sweet words and promises, so that anyone who comes to him gets caught in damnation and perdition and can never escape from it. Therefore, the birds of hell shall destroy his eyes so that he will never see my glory but only the eternal darkness of hell. They shall cut off his ears so that he will not hear the words of my mouth. They shall inflict him with pain and bitterness from the feet to the head so that he will endure as many torments as the number of men he led to damnation.
He is also like a fighting man who is first in all evil, not willing to give way to anybody but determined to press everyone down. Therefore, he shall be first in every torment; his suffering shall always be renewed and his lament will never end. However, my mercy stands ready for him as long as his soul is with the body.
EXPLANATION
This man was a very powerful knight who hated the church and the priesthood greatly and inflicted it with insulting words. The previous revelation is about him as well as the following. The Son of God says: “O worldly knight, ask the wise about what happened to prideful Haman who despised my people. Did he not die shamefully and with great disgrace? Likewise does this man scoff at me and my friends. Just as the people of Israel did not mourn Haman’s death, so will my friends not mourn this man’s death, but he will die a most bitter death if he does not better himself.” This is what happened to him.
Delivered through the Prayers of Virgin Mary
About how the bride perceived a saint speaking to God about a woman who was being horribly tormented by the devil and who was later delivered from him through the prayers of the glorious Virgin Mary.
Chapter 16
The bride saw a saint speaking to God, saying: “Why is the soul of this woman so afflicted by the devil when you have redeemed her by your blood?” The devil replied instantly and said: “Because she is mine by right.” Then our Lord said: “With what right is she yours?” The devil answered: “There are two ways; one leads to the kingdom of Heaven and the other to hell. When she saw these two ways, her conscience and reason told her that she should choose my way. And since she had a free will for choosing the way that she wanted, it seemed to her more beneficial to turn her will toward committing sin, and so she began to walk on my way.
Thereafter, I deceived her with three sins: namely, gluttony, love of money, and sensuality. Consequently, I now dwell in her belly and in her nature, and I hold her with five hands. With the first hand I hold her eyes, so she will not see spiritual things. With my second hand I hold her hands, so she will not do any good deeds. With the third hand I hold her feet, so she will not walk to that which is good. With the fourth hand I hold her reason and understanding, so she will not be ashamed to sin. And with the fifth hand I hold her heart, so she will not return to the right way through remorse and penance.”
Then the Blessed Virgin Mary said to her dear Son: “My beloved Son, compel him to tell the truth about the things I want to ask him.” The Son said: “You are my Mother, you are the Queen of Heaven and the Mother of mercy, you are the consolation of the souls in purgatory and the joy of those who make their way in the world; you are the Mistress of the angels and the most Holy before God, and you are also in authority over the devil. Therefore, command this devil what you want, and he will answer you.”
Then the Holy Virgin Mary asked the devil, saying: “Tell me, devil, what intention had this woman before she entered the church?” The devil answered her: “She had an intention to abstain from sin.” Then the Virgin Mary said to the devil: “Since the will that she previously had led her to hell, tell me now, where does the will that she presently has lead her - namely, her will to abstain from sin?” The devil answered reluctantly: “This will of abstaining from sin leads her toward Heaven.”
Then the Virgin Mary said: “Because you accepted that it was your just right to lead her away from the way of the Holy Church because of her former will to sin, then it is now right and just that her present will shall lead her back to the Church and to the mercy of God. But now, devil, I will ask you another question. Tell me, what intention does she have in her present state of conscience?” The devil answered: “She has remorse in her mind for the things she has done, and great sadness, and resolves to never again commit such sins but wants to amend as much as she is able.”
Then the Virgin Mary asked the devil: “Tell me, could these three sins, namely, sensuality, gluttony, and greed, exist together in a heart at the same time as the three good deeds of remorse, sorrow, and the resolution to improve oneself?” The devil answered: “No.” The Holy Virgin Mary then said: “Therefore, tell me, which of these should flee and vanish from her heart, the three virtues or the three vices and sins; for you are saying that they cannot occupy the same heart or place together.” The devil said: “I say that the sins must give way.”
Then the Virgin Mary answered: “Therefore, the way to hell is closed to her and the way to the kingdom of Heaven is open.” Now the Holy Virgin Mary asked the devil further: “Tell me, if a robber was waiting outside the house of the bride and wanted to rob and rape her, what should the bridegroom do?” The devil answered: “If the bridegroom is good and noble-minded, he should defend her and risk his life for her life.” The Virgin Mary then said: “You are the wicked robber, and the soul is my Son’s bride, for he redeemed her with his own blood. You violated and seized her by force. But since my Son is the Bridegroom of the soul and Lord over you, then it is right for you to flee from him.”
EXPLANATION
This woman was a harlot. She wanted to return to the world because the devil tormented her day and night, so much so that he visibly pressed down her eyes, and in the sight of many, dragged her out of bed. Saint Bridget then said openly in the presence and hearing of many trustworthy men: “Move away, devil, for you have troubled and occupied this creature of God enough!” After she had said this, the woman laid a half hour as if dead with her eyes to the ground, and then she got up and said: “In truth, I saw the devil going out through the window in the most hideous of shapes, and I heard a voice saying to me: ‘You are in truth liberated from the devil, woman!’” From that moment on, this woman was delivered from all impatience and suffering and was no longer tormented by impure thoughts, and then she died a good death.
Chapter 16
The bride saw a saint speaking to God, saying: “Why is the soul of this woman so afflicted by the devil when you have redeemed her by your blood?” The devil replied instantly and said: “Because she is mine by right.” Then our Lord said: “With what right is she yours?” The devil answered: “There are two ways; one leads to the kingdom of Heaven and the other to hell. When she saw these two ways, her conscience and reason told her that she should choose my way. And since she had a free will for choosing the way that she wanted, it seemed to her more beneficial to turn her will toward committing sin, and so she began to walk on my way.
Thereafter, I deceived her with three sins: namely, gluttony, love of money, and sensuality. Consequently, I now dwell in her belly and in her nature, and I hold her with five hands. With the first hand I hold her eyes, so she will not see spiritual things. With my second hand I hold her hands, so she will not do any good deeds. With the third hand I hold her feet, so she will not walk to that which is good. With the fourth hand I hold her reason and understanding, so she will not be ashamed to sin. And with the fifth hand I hold her heart, so she will not return to the right way through remorse and penance.”
Then the Blessed Virgin Mary said to her dear Son: “My beloved Son, compel him to tell the truth about the things I want to ask him.” The Son said: “You are my Mother, you are the Queen of Heaven and the Mother of mercy, you are the consolation of the souls in purgatory and the joy of those who make their way in the world; you are the Mistress of the angels and the most Holy before God, and you are also in authority over the devil. Therefore, command this devil what you want, and he will answer you.”
Then the Holy Virgin Mary asked the devil, saying: “Tell me, devil, what intention had this woman before she entered the church?” The devil answered her: “She had an intention to abstain from sin.” Then the Virgin Mary said to the devil: “Since the will that she previously had led her to hell, tell me now, where does the will that she presently has lead her - namely, her will to abstain from sin?” The devil answered reluctantly: “This will of abstaining from sin leads her toward Heaven.”
Then the Virgin Mary said: “Because you accepted that it was your just right to lead her away from the way of the Holy Church because of her former will to sin, then it is now right and just that her present will shall lead her back to the Church and to the mercy of God. But now, devil, I will ask you another question. Tell me, what intention does she have in her present state of conscience?” The devil answered: “She has remorse in her mind for the things she has done, and great sadness, and resolves to never again commit such sins but wants to amend as much as she is able.”
Then the Virgin Mary asked the devil: “Tell me, could these three sins, namely, sensuality, gluttony, and greed, exist together in a heart at the same time as the three good deeds of remorse, sorrow, and the resolution to improve oneself?” The devil answered: “No.” The Holy Virgin Mary then said: “Therefore, tell me, which of these should flee and vanish from her heart, the three virtues or the three vices and sins; for you are saying that they cannot occupy the same heart or place together.” The devil said: “I say that the sins must give way.”
Then the Virgin Mary answered: “Therefore, the way to hell is closed to her and the way to the kingdom of Heaven is open.” Now the Holy Virgin Mary asked the devil further: “Tell me, if a robber was waiting outside the house of the bride and wanted to rob and rape her, what should the bridegroom do?” The devil answered: “If the bridegroom is good and noble-minded, he should defend her and risk his life for her life.” The Virgin Mary then said: “You are the wicked robber, and the soul is my Son’s bride, for he redeemed her with his own blood. You violated and seized her by force. But since my Son is the Bridegroom of the soul and Lord over you, then it is right for you to flee from him.”
EXPLANATION
This woman was a harlot. She wanted to return to the world because the devil tormented her day and night, so much so that he visibly pressed down her eyes, and in the sight of many, dragged her out of bed. Saint Bridget then said openly in the presence and hearing of many trustworthy men: “Move away, devil, for you have troubled and occupied this creature of God enough!” After she had said this, the woman laid a half hour as if dead with her eyes to the ground, and then she got up and said: “In truth, I saw the devil going out through the window in the most hideous of shapes, and I heard a voice saying to me: ‘You are in truth liberated from the devil, woman!’” From that moment on, this woman was delivered from all impatience and suffering and was no longer tormented by impure thoughts, and then she died a good death.
Friday, July 13, 2012
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 1, Chapter 15
The words of Christ to his bride wherein he describes himself as a great king,
and about the two treasuries symbolizing the love of God and the love of the world, and a teaching about how to proceed and improve in this life.
and about the two treasuries symbolizing the love of God and the love of the world, and a teaching about how to proceed and improve in this life.
Chapter 15
“I am like a great and mighty king. Four things belong to a king: First, he must be rich; second, generous; third, wise and fourth, charitable. I am in truth the King of the angels and of all Humanity. I also have those four qualities that I mentioned: First, I am the richest of all, for I give to everyone according to their needs but possess after this donation not less than before. Second, I am the most generous, since I am ready to give to anyone who prays with love for my mercy. Third, I am the wisest of all, since I know what is best for each and everyone. And fourth, I am charitable, since I am more ready to give than anyone is to ask.
I have, as it were, two treasuries. The first treasury stores heavy things as lead, and the house where they are stored is surrounded with sharp and stinging spikes. But to the one who first begins to turn and roll these heavy things, and then learns how to carry them, they seem as light as feathers. And so the things that before looked heavy, become very light, and the things that before were thought to be bitter and stinging, become sweet. The second treasury stores things that seem to be like shining gold with precious stones and delicious drinks. But the gold is really filth and the drinks are poison. There are two ways into these treasuries, even though there used to be only one way.
At the crossroads, that is, at the beginning of these two ways, there stood a man who cried out to three men who were walking on a different way, and he said: ‘Hear, hear my words! But if you do not want to hear with your ears, then at least see with your eyes that what I say is true. But if you do not want hear or see, then at least use your hands to touch and prove that my words are true and not false.’ Then the first of them said: ‘Let us hear and see if his words are true.’ The second man said: ‘All he says is false.’ The third said: ‘I know that everything he says is true, but I do not care about what he says.’
What are these two treasuries if not my love and the love of the world? There are two ways into these two treasuries: privation and a complete denial of one’s own will lead to my love, while the fleshly lust and a man’s own will lead to the love of the world. To some people, my love appears to be a heavy burden of lead, for when they should be fasting or keeping vigil in my service or restrain their flesh from sinful desires, they feel as if they are carrying heavy lead. And if they have to hear words or insults, they think it is heavy and hard, or if they must spend time in purity or prayer, it is as if they were sitting between spikes or thorns and they worry every moment.
The one who wants to remain in my love should first begin to lift and turn the burden over, that is, he should attempt to do the good through his good will and constant desire. Then he should gradually lift the burden a little, that is, do the good he can do, thinking thus to himself: ‘This I can do well if God gives me his help and grace.’ Then he may persevere in the undertaken task and with great joy bear that which before seemed heavy to him so that every trouble in fasts and vigils or any other trouble will seem to be as light as feathers to him.
My friends rest in such a place, which, to the wicked and lazy, seems to be surrounded with things like spikes and thorns, but to my friends it is as the highest peace and soft as roses. The right way into this treasury is to deny and despise your own will, which happens when a man contemplates my suffering and my love, and does not care about his own will or lust but resists it with all his power and might and constantly strives for the things that are higher and better. And although this way is somewhat heavy in the beginning, it pleases so much in the continuation of it that the things that before seemed impossible to bear later become very light, so that he can rightfully say to himself: ‘The yoke and work of God is good and sweet.’
The second treasury is the world. In it there are gold, precious stones, and drinks that seem delicious and pleasant-smelling but are bitter as poison when they are tasted. Each and everyone who carries and owns this gold, must - when his body is weakened and his limbs lose their strength, when his marrow is wasted and his body falls dead to the ground - leave the gold and the precious stones behind for they are of no more use to him than filth. And the drinks of the world, that is, her delights, seem delicious, but once in the stomach, they make the heart heavy and the head weak and ruin the body, and then man dries and withers away like grass, and when the pangs of death approach, all these pleasures become as bitter as poison. The way leading to this treasury is his self-will and lust, whenever a man does not care about resisting his evil desires and does not contemplate on what I have commanded or done, but immediately does whatever comes to mind, whether it may be licit or not.
Three men are walking on this way, and by these I mean all evil and unrighteous men who love the world and all their self-will. I cried out to these three men as I stood at the crossroads or the beginning of the ways, for when I came to the world in human flesh and body, I showed mankind two ways, as it were, namely, the one to follow and the one to avoid, in other words, the way leading to life and the one to death. For before my coming in the flesh, there was only one way, and on it, all men - good and bad - wandered toward hell.
I am the one who cried out, and my cry was this: ‘People, hear my words that lead to the way of life, for they are true! Use your senses to understand that what I say is true. If you do not want to hear my words or cannot listen to them, then at least see them, that is, with faith and reason, see that my words are true. For just as something visible can be discerned with the eyes of the flesh, so too can invisible things be discerned and believed by the eyes of faith. There are many simple men in the Church and Christendom who do few good deeds but still are saved through their faith wherein they believe me to be the Creator of all things and the Redeemer of souls. There is no one who cannot understand and believe that I am God, if he considers how the earth bears fruit and how the heavens give rain, how the trees bloom, how each and every animal exists in its own kind, how the stars serve man, and how troubles and sorrows come and often happen against the will of man. From all these things, man can see that he is mortal and that it is God who arranges and directs all these things. For if God did not exist, everything would be disorganized. Thus, all things are of God, and everything is rationally arranged for the use and knowledge of mankind. And there is not the least little thing that is created or exists in the world without reasonable cause.
So, if a man cannot understand or comprehend my virtues and powers as they are because of his weakness, he can still see them with faith and believe. But if you people in the world do not want to use your reason to consider my power, you can still use your hands to touch and sense the deeds that I and my saints have done. They are namely so obvious that no one can doubt them to be the deeds of God. Who raised the dead and gave sight to the blind if not God? Who cast out the evil devils from men if not God? What have I taught if not things beneficial for the prosperity of soul and body and easy to bear?
But what the first man said means that some people say: ‘Let us listen and test if what he says is true!’ They stand a while in my service, not for the sake of love or charity but as an experiment and to imitate others; and they do not give up their own will but exercise it along with my will. They are in a dangerous position, for they want to serve two masters, even though they can serve neither one well. When they are called, they shall be rewarded by the master that they have loved the most.
What the second man said means that some people say: ‘All his words are false and the Scripture is false.’ I am God and the Creator of all things and without me nothing has been made. I laid down the New and the Old Laws; they came out of my mouth, and there is no falsehood in them because I am the Truth. Therefore, those who say that I have spoken falsely and that the Holy Scripture is false shall never see my face; for their conscience tells them that I am truly God, since all things happen according to my will and ordination. The sky gives them light, nor can they give any light to themselves. The earth bears fruit, the air makes the earth fertile, all the animals have a specific ordinance, the devils fear and confess me to be God and righteous men suffer incredible things for their love of me. All these things they see, and yet they do not see me. They could also see me and understand my justice, if they considered and thought on how the earth swallowed the ungodly and how the fire consumed the unrighteous. So could they likewise see me in my mercy when the water flowed for the righteous out of the rock or the water of the ocean parted for them, when the fire avoided harming them or when heaven gave them food like the earth. Because they see all these things and still say I am a liar, they shall never see my face.
What the third man said means that some people say: ‘We know full well that he is the true God, but we do not care about it.’ These people will suffer and be tormented for all eternity, because they despise me, who am their God and Lord. Is it not a great contempt of them to use my good gifts but nonetheless refuse to serve me? For if they had earned these things by their own diligence and not wholly and entirely from me, their contempt would be small.
But I will give my grace to those who begin to turn over my burden, that is, to those who voluntarily and with a passionate desire attempt to do the little good they can. I will work with the people who lift my weights, that is, those who advance in good deeds day by day for the sake of my love, and I will be their strength and enlighten them so that they will want to do more good. But those who sit in the place that seems to sting them, but really is most peaceful, they work patiently day and night without tiring, increasing more and more in the ardent fire for my honor, thinking that what they do for my sake is very little. These are my most dear friends, and they are very few, since the drinks found in the other treasury are more pleasing to the others.
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 1, Chapter 14
The words of Christ to his bride about the method and the veneration she should maintain in prayer, and about the three kinds of people who serve God in this world.
Chapter 14
“I am your God who was crucified on the cross; true God and true man in one person who is present everyday in the hands of the priest. When you pray any prayer to me, always end your prayer with the intention that my will always shall be done and not yours. For when you pray for the already condemned, I do not hear you. Sometimes you also pray for some things that are against your own welfare and that is why it is necessary for you to entrust your will to me, for I know all things and do not provide you with anything but what is beneficial. Many pray without the right intention and that is why they do not deserve to be heard.
There are three kinds of people who serve me in this world: The first are those who believe me to be God, the Creator and giver of all things and mighty ruler over everything. They serve me with the intention of gaining honor and worldly things, but the things of heaven are considered as nothing to them so that they would gladly do without it if they, instead, could gain the perishable and present things. According to their desire, worldly pleasure falls to them in everything and so they lose the eternal things, but I recompense them with worldly benefits for all the good things they have done for my sake right down to the last farthing and the very last moment.
The second are those who believe me to be God almighty and a strict judge, and these serve me because of fear of punishment but not out of love for the heavenly glory. If they were not afraid of suffering, they would not serve me.
The third are those who believe me to be the Creator of all things and true God and who believe me to be just and merciful. These do not serve me because of any fear of punishment but because of divine love and charity. Rather, they would prefer and endure every punishment, if they could bear it, than to even once provoke me to wrath. These truly deserve to be heard in their prayers, for their will is according to my will.
But the ones who belong to the first kind shall never escape from the place of punishment and torment or get to see my face. The ones who belong to the second kind shall not be punished and tormented as much, but will still be unable to see my face, unless he corrects his fear through penitence and amendment.
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 1, Chapter 13
About how the enemy of God has three devils in himself and
about the terrifying judgment passed on him by Christ.
about the terrifying judgment passed on him by Christ.
Chapter 13
“My enemy has three devils in himself. The first sits in his sexual organ, the second in his heart, the third in his mouth. The first is like a skipper who lets water in through the keel; the water, rises by increasing gradually, and then fills up all of the ship. Then the water floods over and the ship sinks down. This ship is his body that is harassed by the temptations of devils and by his own lusts as though by tempestuous waves.
First, the evil lust entered into his body through the keel, that is, through the evil desire with which he took delight in bad thoughts. And since he did not resist through repentance and penance and did not repair his body’s ship with the nails of abstinence, the water of lust increased daily while he gave his consent to evil. Then the belly of the ship filled with evil desires, and the water flooded over and drowned the ship with lust so that it was unable to reach the haven of salvation.
The second devil sits in his heart and is like a worm lying inside an apple. The worm first eats the core of the apple and then leaves its filth there and crawls around inside the whole apple until it is completely useless. This is what the devil does: First, he destroys the man’s will and good desires, which are like the core where all the soul’s strength and all goodness reside, and when the heart has been emptied of these goods, the devil then leaves in their place in his heart worldly thoughts and desires that he had loved more. The devil now drives his body to what pleases him, and for this reason, his strength and understanding are diminished and he begins to hate life. This man is indeed an apple without a core, that is to say, a man without a heart, for he enters my church without a heart since he has no love of God.
The third devil is like an archer who looks out through the windows and shoots at the careless. How can the devil not be in him who never speaks without mentioning the devil? That which is loved more is mentioned more often. His bitter words, with which he hurts others, are like arrows shot through as many windows as the number of times the devil is mentioned, and innocent people take offense at his words.
Therefore do I, who am the Truth, swear by my truth that I shall condemn him like a whore to the sulfurous fire, like a deceitful traitor to the mutilation of all his limbs and like a scoffer of the Lord to eternal shame! However, as long as his soul and body are united, my mercy stands ready for him. What I demand of him is that he should attend the divine services and prayers more often, not to fear any humiliation or desire any honor, and that evil or bad words will never be mentioned by his mouth.
Explanation
This man was an abbot of the Cistercian order. He buried an excommunicated person. When he had read the last funeral prayer over him, Saint Bridget heard in ecstasy of spirit the following words of our Lord: “This man did as he should not have done and buried an excommunicated man. But now you should know and be sure that he is the one that is going to be buried first after the departed. For he sinned against the Father, who told us to never show respect to persons against justice or to honor the rich unjustly. But he honored the unworthy for a small perishable thing and laid him among the worthy, as he should not have done. He also sinned against the Holy Spirit, who is the communion and fellowship of the righteous, when he buried an unrighteous man with the good and righteous. He also sinned against me, the Son, for I have said: “The one who rejects me shall be rejected.” But this man honored and exalted the one whom my church and my Vicar had rejected.” When the abbot heard these words, he was stricken with remorse and repented from his sins and then died on the fourth day.
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 1, Chapter 12
About how an angel prays for the bride of God, and how Christ asks the angel what it is that he prays for the bride and what is good for her.
Chapter 12
The good angel that was the guardian of the bride appeared praying to Christ for her. Our Lord answered the angel and said: “One who wants to pray for another should pray for the other’s health and salvation. You are like a fire that is never extinguished, constantly burning with my love. You see and know all things when you see me. You want nothing but what I want. Therefore tell me, what is good for this new bride of mine?” The angel answered: “Lord, you know all things.” The Lord said to him: “In truth, all that has been or will be is eternally in me. I know and understand all things in heaven and on earth and there is no change in me. But so that the bride may understand my will, tell me now while she is listening what is good for her.” The angel said: “She has a proud and arrogant heart and therefore a cane is needed for her so that she may be tamed.” Then our Lord said: “What then do you ask for her, my friend?” The angel said: “My Lord, I beg for your mercy with the rod.” Our Lord said: “For your sake, I will do so with her, that I never practice justice without mercy. Therefore, my bride should love me with all her heart and with a good will.”
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 1, Chapter 11
Our Lord Jesus Christ’s words to His bride about how He willingly delivered himself up to be crucified by His enemies, and about the way to be abstinent in all members of the body from all illicit movements after His most sweet example of suffering.
Chapter 11
The Son of God spoke to his bride, saying: “I am the Creator of the heavens and the earth and all the things that are in them, and it is my true body that is consecrated on the altar. Love me with all your heart, for I have loved you, and I delivered myself up to my enemies willingly, while my friends and my Mother remained in the most bitter sorrow and weeping. When I saw the spear, the nails, the whips, and the other instruments of torture there ready, I still went on, no less joyful, to suffer. And when my head was bleeding on all sides from the crown of thorns, and the blood was flowing on all sides, then, even if my enemies had gotten hold of my heart, I would have, still, rather allowed it to be wounded and torn asunder than lose you. For that reason, you are extremely ungrateful, if you do not love me for such a great love.
For if my head was pierced and bent down on the cross for your sake, your head should be bent down toward humility. Since my eyes were filled with blood and tears, your eyes should abstain from pleasurable sights. Since my ears were filled with blood and had to hear blasphemous and scornful words, your ears should be turned away from frivolous and foolish talk. Since my mouth was given the most bitter drink and was denied the good one, you should keep closed your mouth from all evil and open it for good. Since my hands were outstretched and pierced by nails, your deeds, which are symbolized by the hands, should be stretched out to the poor and to my commandments. Your feet, in other words, the desire with which you should walk to me, should be crucified and abstain from all evil lusts. As I have suffered in all my limbs, so may all your limbs be ready for my service. For I demand more service of you than of other people, since I have granted more mercy to you.”
Thursday, June 28, 2012
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 1, Chapter 10
As God spoke to Moses from the burning bush, Christ speaks to the bride about how the devil is symbolized by Pharaoh, present-day knights by the people of Israel, and the Virgin's body by the bush, and about how present-day knights and bishops are, at present, preparing a home for the devil.
Chapter 10
“It is written in the law of Moses that Moses was watching over the flocks in the desert when he saw a bush that was on fire without being burned up, and he became afraid and covered his face. A voice spoke to him from the bush: 'I have heard of my people's suffering and feel pity for them, for they are oppressed in harsh slavery.' I who am now speaking with you am that voice heard from the bush. I have heard the misery of my people. Who were my people if not Israel? Using this same name I now designate the knights in the world who have taken the vows of my knighthood and who should be mine but are being attacked by the devil.
What did Pharaoh do to my people Israel in Egypt? Three things. First, when they were building his walls, they were not to be helped by those gatherers of straw who earlier had helped them in making bricks. Instead, they had to go themselves and gather the straw wherever they could throughout the entire country. Second, the builders did not get any thanks for their labor, despite their producing the number of bricks set them as a goal. Third, the foremen beat them harshly whenever they fell short of their normal production. In the midst of their great affliction, this people of mine built two cities for pharaoh.
This pharaoh is none another than the devil who attacks my people, that is, the knights, who ought be my people. Truly I tell you that if the knights had kept the arrangement and rule established by my first friend, they would have been among my dearest friends. Just as Abraham, who was the first to be given the commandment of circumcision and was obedient to me, became my dearest friend, and anyone who imitated Abraham's faith and works shared in his love and glory, so too the knights were especially pleasing to me among all the orders, since they promised to shed for me that which they held most dear, their own blood. By this vow they made themselves most pleasing to me, just as Abraham did in the matter of circumcision, and they purified themselves daily by living up to their profession and by taking up the practice of holy charity.
These knights are now so oppressed by their wretched slavery under the devil that the devil is wounding them with a lethal wound and throwing them into pain and suffering. The bishops of the church are building two cities for him just like the children of Israel. The first city stands for physical toil and meaningless anxiety over the acquisition of worldly goods. The second city stands for spiritual unrest and distress, inasmuch as they are never allowed to rest from worldly desire. There is toil on the outside and restlessness and anxiety on the inside, rendering spiritual things a burden.
Just as Pharaoh did not supply my people with the things necessary for making bricks or give them fields full of grain, or wine and other useful things, but the people had to go and find them for themselves in sorrow and tribulation of heart, so the devil deals likewise with them now. Although they toil for and covet the world with their inmost heart, they are still unable to fulfill their desire and sate the thirst of their greed. They are consumed on the inside with sorrow and on the outside with toil. For that reason, I pity them their sufferings, because my knights, my people, are building homes for the devil and toiling ceaselessly, because they cannot get what they desire, and because they worry themselves over meaningless goods, although the fruit of their anxiety is not a blessing but rather the reward of shame.
When Moses was sent to the people, God gave him a miraculous sign for three reasons. First, it was because each person in Egypt worshipped his own individual god, and because there were innumerable beings who were said to be gods. Therefore it was fitting that there should be a miraculous sign so that, through it and by the power of God, people would believe that there was one God and one Creator of all things because of the signs, and so that all the idols would be proved worthless. Second, a sign was also given to Moses as a symbol prefiguring my future body. What did the burning bush that was not consumed symbolize if not the Virgin who conceived by the Holy Spirit and gave birth without corruption? From this bush I came forth, assuming a human nature from the virginal body of Mary. Similarly, the serpent given as a sign to Moses symbolized my body. In the third place, a sign was given to Moses in order to confirm the truth of coming events and to prefigure the miraculous signs to be done in the future, proving the truth of God to be so much the truer and more certain the more clearly those things signified by the signs were in time fulfilled.
I am now sending my words to the children of Israel, that is, to the knights. They need no miraculous signs for three reasons. This is, first of all, because the one God and Creator of all things is already worshipped and known through Holy Scripture as well as through many signs. Second, they are not now waiting for me to be born, because they know that I was truly born and became incarnate without corruption, inasmuch as scripture has been completely fulfilled. And there is no better or more certain faith to be held and believed than the one that has already been preached by me and by my holy preachers. Nevertheless, I have done three things through you by which it may be believed. First, these are my true words and do not differ from the true faith.
Second, a demon went out of a possessed man at my word. Third, I gave a certain man the power to unite mistrustful hearts in mutual charity. Therefore, do not have any doubts about those who will believe in me. Those who believe in me believe also in my words. Those who savor me savor also my words. It is written that Moses covered his face after speaking with God.
You, however, do not need to cover your face. I opened your spiritual eyes so that you might see spiritual things. I opened your ears so that you might hear the things that are of the Spirit. I will show you a likeness of my body as it was during and before my passion, and such as it was after the resurrection, as Magdalene and Peter and others saw it. You will also hear my voice as it spoke to Moses from within the bush. This same voice is now speaking within your soul.”
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 1, Chapter 9
Christ's words to the bride giving an explanation of the immediately preceding chapter, and about the devil's attack on the aforementioned knight, and about his terrible and just condemnation.
Chapter 9
“The entire span of this life is but as a single hour for me. Therefore, what I am telling you now has always been in my foreknowledge. I told you before about a man who began the true knighthood, and about another who deserted it like a scoundrel. The man who deserted from the ranks of true knights threw down his shield at my feet and his sword at my side by breaking his sacred promises and vows. The shield he threw down symbolizes nothing other than the upright faith by which he was to defend himself against the enemies of the faith and of his soul.
The feet, on which I walk toward humanity, symbolize nothing other than the divine delight by which I attract a person to myself and the patience by which I patiently bear with him. He threw this shield down when he entered my sanctuary, thinking to himself: I want to obey the lord who counseled me not to practice abstinence, the one who gives me what I desire and lets me hear things pleasant to my ears. This was how he threw down the shield of my faith by wanting to follow his own selfish desire rather than me, by loving the creature more than the Creator.
If he had had an upright faith, if he had believed me to be almighty and a just judge and the giver of eternal glory, he would not have wished for anything but me, he would not have feared anything but me. But he threw down my faith at my feet, despising it and counting it for nothing, because he did not seek to please me and had no regard for my patience. Then he threw down his sword at my side. The sword denotes nothing other than the fear of God, which God's true knight should continuously have in his hands, that is, in his acts. My side symbolizes nothing other than the care and protection with which I shelter and defend my children, like a mother hen sheltering her chicks, so that the devil does not harm them and no unendurable trials come upon them.
But that man threw away the sword of my fear by not bothering to think about my power and by not having any regard for my love and patience.
He threw it down at my side as if to say: 'I neither fear nor care about your defense. I got what I have by my own doing and my noble birth.' He broke the promise he made to me. What is the true promise that a man is bound to vow to God? Surely, it is deeds of love: that whatever a person does, he should do out of love for God. But this he set aside by twisting his love for God toward self-love; he preferred his selfishness to future and eternal delight.
In this way he separated himself from me and left the sanctuary of my humility. The body of any Christian ruled by humility is my sanctuary. Those ruled by pride are not my sanctuary but the sanctuary of the devil who steers them toward worldly desire after his own purposes. Having gone out of the temple of my humility, and having rejected the shield of holy faith and the sword of fear, he walked out proudly to the fields, cultivating every selfish lust and desire, scorning to fear me and growing in sin and lust.
When he reached the final end of his life and his soul had left the body, the demons charged out to meet him. Three voices from hell could be heard speaking against him. The first said: 'Is not this the man who deserted from humility and followed us in pride? If his two feet could take him up even higher in pride so as to surpass us and hold the primacy in pride, he would be quick to do so.' The soul answered him: 'I am the one.' Justice answered him: 'This is the reward of your pride: you will descend handed by one demon down to the next until you reach the lowest part of hell. And given that there was no demon who did not know his own particular punishment and the torment to be inflicted for every useless thought and deed, neither will you escape punishment at the hands of any one of them but share in the malice and evil of them all.' The second voice cried out saying: 'Is not this the man who separated himself from his professed service to God and joined our ranks instead?'
The soul answered: 'I am the one.' And Justice said: 'This is your allotted reward: that everyone who imitates your conduct as a knight will add to your punishment and sorrow by his own corruption and pain and will strike you at his coming as though with a deadly wound. You will be like a man afflicted by a severe wound, indeed like one afflicted by wound upon wound until his whole body is full of wounds, who endures intolerable suffering and bewails his fate constantly. Even so, you will experience misery upon misery. At the height of your pain, your pain will be renewed, and your punishment will never end and your woes will never decrease.' The third voice cried out: 'Is not this the man who exchanged his Creator for creatures, the love of his Creator for his own selfishness?' Justice answered: 'It certainly is.
Therefore, two holes will be opened in him. Through the first the re will enter into him every punishment earned for his least sin up to his greatest, inasmuch as he exchanged his Creator for his own lust. Through the second there will enter into him every kind of pain and shame, and no divine consolation or charity will ever come to him, inasmuch as he loved himself rather than his Creator. His life will last forever and his punishment will last forever, for all the saints have turned away from him.' My bride, see how miserable those people will be who despise me and how great will be the pain they purchase at the price of so little pleasure!”
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 1, Chapter 8
The words of the Queen of Heaven to her beloved daughter, Saint Bridget, teaching her how she should love and praise the Son of God together with his blessed Mother.
Chapter 8
“I am the Queen of Heaven. You are concerned about how you should praise and honor me. Know and be certain that all praise of my Son also is praise of me, and those who dishonor him also dishonor me. This is so because I loved him and he loved me so ardently that both of us were like one heart. He so magnificently honored me, who was an earthen vessel, that he raised me above all the angels. Therefore, you should praise me like this: “Blessed be you, God, Creator of all things, who deigned to descend into the womb of the Virgin Mary! Blessed be you, God, who wished to be within the Virgin Mary without burdening her, and deigned to take immaculate flesh from her without sin! Blessed be you, God, who came to the Virgin, bringing joy to her soul and her whole body, and who went out of her without sin, to the joy of her whole body! Blessed be you, God, who after your heavenly ascension gladdened the Virgin Mary, your Mother, with continuous comforts and visited her with your consolation! Blessed be you, God, who assumed the body and soul of the Virgin Mary, your Mother, into heaven and honorably placed her above all the angels next to your Divinity! Have mercy on me for the sake of all her prayers!”
Sunday, April 15, 2012
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 2, Chapter 8
Christ's words to the bride about a certain knight's desertion from the true army, that is, from humility, obedience, patience, faith, etc., to the false one, that is, to the opposing vices, pride, etc., and the description of his condemnation, and about how one can meet with condemnation because of an evil will just as much as because of evil deeds.
Chapter 8
“I am the true Lord. There is no other lord greater than I. There was no lord before me nor will there be any after me. All lordship comes from me and through me. This is why I am the true Lord and why no one but I alone can truly be called Lord, for all power comes from me.
I was telling you earlier that I had two servants, one of whom manfully took up a praiseworthy way of life and kept at it manfully to the end. Countless others followed him in that same way of knightly service. I will now tell you about the first man to desert the profession of knighthood as instituted by my friend. I will not tell you his name, because you do not know him by name, but I will disclose his purpose and desire.
A man who wanted to become a knight came to my sanctuary. When he went in, he heard a voice: 'Three things are necessary if you want to be a knight: First, you must believe that the bread you see on the altar is true God and true man, the Creator of heaven and earth. Second, once you take up your knightly service, you must exercise more self-restraint than you were accustomed to doing before. Third, you should not care about worldly honor. Rather I will give you divine joy and everlasting honor.
Hearing this and pondering these three things to himself, he heard an evil voice in his mind making three proposals contrary to the first three. It said: 'If you serve me, I will make you three other proposals. I will let you take what you see, hear what you like, and obtain what you desire.' When he heard this, he thought to himself: 'The first lord bade me to have faith in something I do not see and promised me things unknown to me. He bade me abstain from the delights that I can see, and that I desire, and to hope for things of which I am uncertain. The other lord promised me the worldly honor that I can see and the pleasure that I desire without forbidding me to hear or see the things I like.
Surely, it is better for me to follow him and to have what I see and to enjoy the things that are sure rather than to hope for things of which I am uncertain.' With thoughts such as these, this man was the first to commence the desertion from the service of a true knight. He rejected the true profession and broke his promise. He threw down the shield of patience at my feet and let the sword for the defense of the faith drop from his hands and left the sanctuary. The evil voice told him: 'If, as I said, you would be mine, then you should walk proudly in the fields and streets. That other Lord commands his men to be constantly humble. Therefore, be sure not to avoid any sign of pride and ostentation! While that other Lord made his entrance in obedience and subjected himself to obedience in every way, you should let no one be your superior. Bend not your neck in humility to another. Take up your sword to shed the blood of your neighbor and brother in order to acquire his property!
Strap the shield to your arm and risk your life for the sake of winning renown! Instead of the faith that he holds out, give your love to the temple of your own body without abstaining from any of the pleasures that delight you.' While the man was making up his mind and strengthening his resolve with such thoughts, his prince laid his hand on the man's neck in the appointed place. No place whatsoever can harm anyone who has a good will or help anyone whose intention is wicked. After the confirmation of his knighthood, the wretch betrayed his knightly service, exercising it only with a view to worldly pride, making light of the fact that he was now under a greater obligation to live an austere life than before. Countless armies of knights imitated and still imitate this knight in his pride, and he has sunk all the deeper into the abyss due to his knightly vows.
But, given that there are many people who want to rise in the world and achieve renown but do not manage to do so, you might ask: Are these people to be punished for the wickedness of their intentions as much as those who achieve their desired success? To this I answer you: I assure you that anyone who fully intends to rise in the world and does all he can to do so in order to gain an empty title of worldly honor, although his intention never achieves its effect due to some secret decision of mine, such a man will be punished for the wickedness of his intention just as much as the one who does manage to achieve it, that is, unless he rectifies his intention through penance.
Look, I will put to you the example of two persons known well enough to many people. One of them prospered according to his wishes and obtained almost everything he desired. The other had the same intention, but not the same possibilities. The first one obtained worldly renown; he loved the temple of his body in its every lust; he had the power he wanted; everything he put his hand to prospered. The other was identical to him in intention but received less renown. He would willingly have shed his neighbor's blood a hundred times over in order to be able to realize his plans of greed.
He did what he could and carried out his will in accordance with his desire. These two were alike in their horrible punishment. Although they did not die at exactly the same time, I can still speak of one soul rather than two, since their condemnation was one and the same. Both had the same thing to say when body and soul were separated and the soul departed. Once having left the body, the soul said to it: 'Tell me, where now are the sights to delight my eyes that you promised me, where is the pleasure you showed me, where are the pleasant words that you bade me use?' The devil was there and answered:
'The promised sights are no more than dust, the words are but air, the pleasure is but mud and rot. Those things are of no value to you now.' The soul exclaimed then: 'Alas, alas, I have been wretchedly deceived! I see three things.
I see him who was promised to me under the semblance of bread. He is the very King of kings and Lord of lords. I see what he promised, and it is indescribable and inconceivable. I hear now that the abstinence he recommended was really most useful.' Then, in an even louder voice, the soul cried out 'woe' three times: 'Woe is me that ever I was born! Woe is me that my life on the earth was so long! Woe is me that I shall live in a perpetual and neverending death!'
Behold what wretchedness the wretched will have in return for their contempt of God and their fleeting joy! You should therefore thank me, my bride, for having called you away from such wretchedness! Be obedient to my Spirit and to my chosen ones!”
Chapter 8
“I am the true Lord. There is no other lord greater than I. There was no lord before me nor will there be any after me. All lordship comes from me and through me. This is why I am the true Lord and why no one but I alone can truly be called Lord, for all power comes from me.
I was telling you earlier that I had two servants, one of whom manfully took up a praiseworthy way of life and kept at it manfully to the end. Countless others followed him in that same way of knightly service. I will now tell you about the first man to desert the profession of knighthood as instituted by my friend. I will not tell you his name, because you do not know him by name, but I will disclose his purpose and desire.
A man who wanted to become a knight came to my sanctuary. When he went in, he heard a voice: 'Three things are necessary if you want to be a knight: First, you must believe that the bread you see on the altar is true God and true man, the Creator of heaven and earth. Second, once you take up your knightly service, you must exercise more self-restraint than you were accustomed to doing before. Third, you should not care about worldly honor. Rather I will give you divine joy and everlasting honor.
Hearing this and pondering these three things to himself, he heard an evil voice in his mind making three proposals contrary to the first three. It said: 'If you serve me, I will make you three other proposals. I will let you take what you see, hear what you like, and obtain what you desire.' When he heard this, he thought to himself: 'The first lord bade me to have faith in something I do not see and promised me things unknown to me. He bade me abstain from the delights that I can see, and that I desire, and to hope for things of which I am uncertain. The other lord promised me the worldly honor that I can see and the pleasure that I desire without forbidding me to hear or see the things I like.
Surely, it is better for me to follow him and to have what I see and to enjoy the things that are sure rather than to hope for things of which I am uncertain.' With thoughts such as these, this man was the first to commence the desertion from the service of a true knight. He rejected the true profession and broke his promise. He threw down the shield of patience at my feet and let the sword for the defense of the faith drop from his hands and left the sanctuary. The evil voice told him: 'If, as I said, you would be mine, then you should walk proudly in the fields and streets. That other Lord commands his men to be constantly humble. Therefore, be sure not to avoid any sign of pride and ostentation! While that other Lord made his entrance in obedience and subjected himself to obedience in every way, you should let no one be your superior. Bend not your neck in humility to another. Take up your sword to shed the blood of your neighbor and brother in order to acquire his property!
Strap the shield to your arm and risk your life for the sake of winning renown! Instead of the faith that he holds out, give your love to the temple of your own body without abstaining from any of the pleasures that delight you.' While the man was making up his mind and strengthening his resolve with such thoughts, his prince laid his hand on the man's neck in the appointed place. No place whatsoever can harm anyone who has a good will or help anyone whose intention is wicked. After the confirmation of his knighthood, the wretch betrayed his knightly service, exercising it only with a view to worldly pride, making light of the fact that he was now under a greater obligation to live an austere life than before. Countless armies of knights imitated and still imitate this knight in his pride, and he has sunk all the deeper into the abyss due to his knightly vows.
But, given that there are many people who want to rise in the world and achieve renown but do not manage to do so, you might ask: Are these people to be punished for the wickedness of their intentions as much as those who achieve their desired success? To this I answer you: I assure you that anyone who fully intends to rise in the world and does all he can to do so in order to gain an empty title of worldly honor, although his intention never achieves its effect due to some secret decision of mine, such a man will be punished for the wickedness of his intention just as much as the one who does manage to achieve it, that is, unless he rectifies his intention through penance.
Look, I will put to you the example of two persons known well enough to many people. One of them prospered according to his wishes and obtained almost everything he desired. The other had the same intention, but not the same possibilities. The first one obtained worldly renown; he loved the temple of his body in its every lust; he had the power he wanted; everything he put his hand to prospered. The other was identical to him in intention but received less renown. He would willingly have shed his neighbor's blood a hundred times over in order to be able to realize his plans of greed.
He did what he could and carried out his will in accordance with his desire. These two were alike in their horrible punishment. Although they did not die at exactly the same time, I can still speak of one soul rather than two, since their condemnation was one and the same. Both had the same thing to say when body and soul were separated and the soul departed. Once having left the body, the soul said to it: 'Tell me, where now are the sights to delight my eyes that you promised me, where is the pleasure you showed me, where are the pleasant words that you bade me use?' The devil was there and answered:
'The promised sights are no more than dust, the words are but air, the pleasure is but mud and rot. Those things are of no value to you now.' The soul exclaimed then: 'Alas, alas, I have been wretchedly deceived! I see three things.
I see him who was promised to me under the semblance of bread. He is the very King of kings and Lord of lords. I see what he promised, and it is indescribable and inconceivable. I hear now that the abstinence he recommended was really most useful.' Then, in an even louder voice, the soul cried out 'woe' three times: 'Woe is me that ever I was born! Woe is me that my life on the earth was so long! Woe is me that I shall live in a perpetual and neverending death!'
Behold what wretchedness the wretched will have in return for their contempt of God and their fleeting joy! You should therefore thank me, my bride, for having called you away from such wretchedness! Be obedient to my Spirit and to my chosen ones!”
Mengikuti Jejak Kristus: Hal Melepaskan Diri dari Pengharapan Yang Sia-sia dan Kecongkakan
Buku 1, Pasal 7
1. Sungguh bodohlah orang yang menaruh harapannya kepada sesama manusia atau makhluk Tuhan lainnya.
Baiklah kita jangan merasa malu melayani orang lain demi cintakasih akan Yesus Kristus dan dipandang sebagai orang miskin di dunia ini.
Janganlah kita bersandar atas diri sendiri, melainkan taruhlah harapan kita hanya kepada Allah.
Apabila kita bekerja sebaik-baiknya dengan segala tenaga yang ada pada kita, niscaya Tuhan membantu kemauan kita yang baik itu.
Janganlah kita terlalu percaya akan pengetahuan kita atau akan kecerdasan orang, tetapi letakkanlah kepercayaan kita kepada rahmat Allah. Allah membantu mereka yang rendah hati, tetapi merendahkan mereka yang meninggikan dirinya.
2. Hendaknya kita jangan membanggakan diri atas kekayaan jika kita memilikinya, dan janganlah merasa bangga akan sahabat-sahabat yang berkuasa, berpangkat dan sebagainya, melainkan banggalah akan Tuhan yang memberikan segala kebutuhan kita, kecuali itu bahkan masih menganugerahkan diriNya sendiri kepada kita.
Janganlah kita membanggakan kekuatan atau keelokan badan kita yang karena penyakit sedikit saja mudah menjadi rusak dan jelek.
Hendaknya kita juga tidak suka merasa puas atas kecakapan atau kepandaian yang ada pada kita. Kepuasan serupa itu menyebabkan kita kurang berkenan di mata Tuhan, yang memang menjadi sumber segala yang baik yang ada pada kita.
3. Janganlah beranggapan, bahwa diri kita lebih baik daripada diri orang lain, supaya kita dalam pandangan Tuhan, yang mengetahui segala yang ada di dalam hati sanubari manusia, tidak lebih jelek daripada orang-orang lain.
Janganlah kita menyombongkan diri atas pekerjaan yang baik, sebab pertimbangan Tuhan berlainan dengan pertimbangan orang. Seringkali terjadi, bahwa sesuatu yang disukai orang tiada berkenan kepada Allah.
Andaikata kita memiliki suatu kebaikan, hendaklah kita pikirkan, bahwa orang lain memiliki kebaikan yang lebih banyak. Jadi dengan demikian kita tetap rendah hati.
Tidak ada jeleknya, apabila kita menganggap diri kita lebih rendah daripada orang lain. Sebaliknya sangatlah merugikan, apabila kita menempatkan diri kita meskipun hanya di atas satu orang lain saja.
Ketenteraman hati selalu ada pada orang yang rendah hati. Tetapi di dalam dada seorang yang congkak seringkali membara rasa iri hati, dengki dan sakit hati.
Thomas a Kempis. Mengikuti Jejak Kristus. 1987. Penerbit Obor. Hlm 12 – 13.
1. Sungguh bodohlah orang yang menaruh harapannya kepada sesama manusia atau makhluk Tuhan lainnya.
Baiklah kita jangan merasa malu melayani orang lain demi cintakasih akan Yesus Kristus dan dipandang sebagai orang miskin di dunia ini.
Janganlah kita bersandar atas diri sendiri, melainkan taruhlah harapan kita hanya kepada Allah.
Apabila kita bekerja sebaik-baiknya dengan segala tenaga yang ada pada kita, niscaya Tuhan membantu kemauan kita yang baik itu.
Janganlah kita terlalu percaya akan pengetahuan kita atau akan kecerdasan orang, tetapi letakkanlah kepercayaan kita kepada rahmat Allah. Allah membantu mereka yang rendah hati, tetapi merendahkan mereka yang meninggikan dirinya.
2. Hendaknya kita jangan membanggakan diri atas kekayaan jika kita memilikinya, dan janganlah merasa bangga akan sahabat-sahabat yang berkuasa, berpangkat dan sebagainya, melainkan banggalah akan Tuhan yang memberikan segala kebutuhan kita, kecuali itu bahkan masih menganugerahkan diriNya sendiri kepada kita.
Janganlah kita membanggakan kekuatan atau keelokan badan kita yang karena penyakit sedikit saja mudah menjadi rusak dan jelek.
Hendaknya kita juga tidak suka merasa puas atas kecakapan atau kepandaian yang ada pada kita. Kepuasan serupa itu menyebabkan kita kurang berkenan di mata Tuhan, yang memang menjadi sumber segala yang baik yang ada pada kita.
3. Janganlah beranggapan, bahwa diri kita lebih baik daripada diri orang lain, supaya kita dalam pandangan Tuhan, yang mengetahui segala yang ada di dalam hati sanubari manusia, tidak lebih jelek daripada orang-orang lain.
Janganlah kita menyombongkan diri atas pekerjaan yang baik, sebab pertimbangan Tuhan berlainan dengan pertimbangan orang. Seringkali terjadi, bahwa sesuatu yang disukai orang tiada berkenan kepada Allah.
Andaikata kita memiliki suatu kebaikan, hendaklah kita pikirkan, bahwa orang lain memiliki kebaikan yang lebih banyak. Jadi dengan demikian kita tetap rendah hati.
Tidak ada jeleknya, apabila kita menganggap diri kita lebih rendah daripada orang lain. Sebaliknya sangatlah merugikan, apabila kita menempatkan diri kita meskipun hanya di atas satu orang lain saja.
Ketenteraman hati selalu ada pada orang yang rendah hati. Tetapi di dalam dada seorang yang congkak seringkali membara rasa iri hati, dengki dan sakit hati.
Thomas a Kempis. Mengikuti Jejak Kristus. 1987. Penerbit Obor. Hlm 12 – 13.
Mengikuti Jejak Kristus: Hal Keinginan Hati Yang Teratur
Buku 1, Pasal 6
1. Berulangkali hati kita menjadi tidak tenteram apabila kita menginginkan sesuatu secara tidak teratur.
Orang yang sombong dan yang kikir tidak pernah tenteram hatinya; tetapi orang yang berjiwa miskin serta rendah hati hidup dalam damai sepenuhnya.
Orang yang belum dapat menyangkal dirinya sendiri dengan sungguh-sungguh, akan segera tergoda terkalahkan dalam hal-hal yang kecil dan tak berarti.
Barangsiapa masih lemah dalam hal kerohanian dan masih agak lekat kepada kenikmatan daging serta masih cenderung kepadanya, akan sukar melepaskan diri daripada keinginan-keinginan duniawi.
Oleh karena itu akibatnya ia akan merasa susah, bilamana ia harus melepaskan barang sesuatu, dan perasaannya pun akan mudah tersinggung apabila seseorang merintanginya.
2. Tetapi jika ia telah memperoleh apa yang diinginkan, maka ia akan merasa menyesal; karena ia telah menuruti hawa nafsu, yang tidak mendekatkannya kepada perdamaian hati yang dirindukan setiap orang. Maka ketenteram hati yang sebenarnya tidaklah diperoleh dengan menuruti keinginan hawa nafsu, melainkan dengan menentang desakannya.
Oleh karena itu ketenteraman hati tidaklah terdapat pada orang yang masih lekat pada kenikmatan daging, juga tidak pada mereka yang sangat mementingkan hal-hal lahiriah, melainkan pada mereka yang rajin dan bersemangat di dalam perkara-perkara rohani.
Thomas a Kempis. Mengikuti Jejak Kristus. 1987. Penerbit Obor. Hlm 11 – 12.
1. Berulangkali hati kita menjadi tidak tenteram apabila kita menginginkan sesuatu secara tidak teratur.
Orang yang sombong dan yang kikir tidak pernah tenteram hatinya; tetapi orang yang berjiwa miskin serta rendah hati hidup dalam damai sepenuhnya.
Orang yang belum dapat menyangkal dirinya sendiri dengan sungguh-sungguh, akan segera tergoda terkalahkan dalam hal-hal yang kecil dan tak berarti.
Barangsiapa masih lemah dalam hal kerohanian dan masih agak lekat kepada kenikmatan daging serta masih cenderung kepadanya, akan sukar melepaskan diri daripada keinginan-keinginan duniawi.
Oleh karena itu akibatnya ia akan merasa susah, bilamana ia harus melepaskan barang sesuatu, dan perasaannya pun akan mudah tersinggung apabila seseorang merintanginya.
2. Tetapi jika ia telah memperoleh apa yang diinginkan, maka ia akan merasa menyesal; karena ia telah menuruti hawa nafsu, yang tidak mendekatkannya kepada perdamaian hati yang dirindukan setiap orang. Maka ketenteram hati yang sebenarnya tidaklah diperoleh dengan menuruti keinginan hawa nafsu, melainkan dengan menentang desakannya.
Oleh karena itu ketenteraman hati tidaklah terdapat pada orang yang masih lekat pada kenikmatan daging, juga tidak pada mereka yang sangat mementingkan hal-hal lahiriah, melainkan pada mereka yang rajin dan bersemangat di dalam perkara-perkara rohani.
Thomas a Kempis. Mengikuti Jejak Kristus. 1987. Penerbit Obor. Hlm 11 – 12.
Mengikuti Jejak Kristus: Hal Membaca Kitab Suci
Pasal 1, Pasal 5
1. Di dalam Kitab Suci kita harus mencari kebenaran, dan bukanlah kata-kata yang indah.
Kitab Suci seluruhnya hendaknya dibaca dalam jiwa, seperti kitab tersebut ditulis.
Lebih baik di dalam Kitab Suci kita mencari apa yang berfaedah bagi kita daripada mencari keindahan bahasa.
Kesukaan membaca kitab-kitab keagamaan dan bersahaja hendaknya sama dengan kesukaan kita membaca kitab-kitab yang luhur-luhur dan dalam-dalam isinya.
Janganlah kita pedulikan, apakah penulisnya itu banyak ilmunya ataupun sedikit; hanya cinta kepada kebenaranlah hendaknya yang mendorong kita untuk membaca.
Janganlah kita kita bertanya, siapa yang mengatakan, tetapi perhatikanlah apa yang dikatakan.
2. Manusia itu berlalu, tetapi Kebenaran Tuhan tetap tinggal selama-lamanya. Dengan pelbagai cara Tuhan bersabda kepada kita tanpa memandang keadaan diri kita. Keinginan kita untuk mengetahui segala-galanya seringkali merupakan rintangan pada waktu kita membaca Kitab Suci, karena kita sengaja mau mengetahui apa yang mestinya lebih baik kita lampaui begitu saja.
Apabila kita ingin mengambil faedah dari apa yang kita baca, hendaklah kita membaca dengan rendah hati, bersahaja dan setia, dan janganlah menginginkan agar mendapat nama sebagai orang berilmu.
Hendaknya suka bertanya dan dengarkanlah dengan tenang kata-kata orang-orang suci. Janganlah kita tersentuh pada teladan-teladan para bapa penulis kita; karena ada juga sebabnya perkara-perkara itu tercantum dalam Kitab Suci.
Thomas a Kempis. Mengikuti Jejak Kristus. 1987. Penerbit Obor. Hlm 10 – 11.
1. Di dalam Kitab Suci kita harus mencari kebenaran, dan bukanlah kata-kata yang indah.
Kitab Suci seluruhnya hendaknya dibaca dalam jiwa, seperti kitab tersebut ditulis.
Lebih baik di dalam Kitab Suci kita mencari apa yang berfaedah bagi kita daripada mencari keindahan bahasa.
Kesukaan membaca kitab-kitab keagamaan dan bersahaja hendaknya sama dengan kesukaan kita membaca kitab-kitab yang luhur-luhur dan dalam-dalam isinya.
Janganlah kita pedulikan, apakah penulisnya itu banyak ilmunya ataupun sedikit; hanya cinta kepada kebenaranlah hendaknya yang mendorong kita untuk membaca.
Janganlah kita kita bertanya, siapa yang mengatakan, tetapi perhatikanlah apa yang dikatakan.
2. Manusia itu berlalu, tetapi Kebenaran Tuhan tetap tinggal selama-lamanya. Dengan pelbagai cara Tuhan bersabda kepada kita tanpa memandang keadaan diri kita. Keinginan kita untuk mengetahui segala-galanya seringkali merupakan rintangan pada waktu kita membaca Kitab Suci, karena kita sengaja mau mengetahui apa yang mestinya lebih baik kita lampaui begitu saja.
Apabila kita ingin mengambil faedah dari apa yang kita baca, hendaklah kita membaca dengan rendah hati, bersahaja dan setia, dan janganlah menginginkan agar mendapat nama sebagai orang berilmu.
Hendaknya suka bertanya dan dengarkanlah dengan tenang kata-kata orang-orang suci. Janganlah kita tersentuh pada teladan-teladan para bapa penulis kita; karena ada juga sebabnya perkara-perkara itu tercantum dalam Kitab Suci.
Thomas a Kempis. Mengikuti Jejak Kristus. 1987. Penerbit Obor. Hlm 10 – 11.
Saturday, April 14, 2012
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden : Book 1, Chapter 7
The words of the glorious Virgin to Saint Bridget about how to dress and with what kind of clothes and ornaments her daughter should be adorned and clothed.
Chapter 7
“I am Mary who gave birth to the Son of God, true God and true man. I am the Queen of Angels. My son loves you with all of his heart. Therefore, you should love him. You should be adorned with the most proper clothes, and I will show you how and what kind they should be. Just as before you had an undershirt, a shirt, shoes, a cloak, and a brooch on your chest, so now you shall have spiritual clothes.
The undershirt you shall have is contrition for your sins; for just as an undershirt is closest to the body, so contrition and confession are the first way of conversion to God. Through these the mind, which once enjoyed sin, is purified, and the unchaste flesh restrained from evil lusts. The two shoes are two intentions: namely, the will to make amendment for your past sins, and the will to do good and refrain from evil. Your shirt is hope in God; and just as a shirt has two sleeves, so may justice and mercy be paired with your hope, so that you will hope for the mercy of God, yet not forget his justice. Think about his justice and harsh judgment in such a way that you do not forget his mercy, for he does not work justice without mercy, or mercy without justice. The cloak is faith, for just as the cloak covers everything and everything is enclosed in it, man can likewise comprehend and attain all things by faith. This cloak should be decorated with the tokens of your Bridegroom’s love - namely, how he created you, how he redeemed you, how he raised you and led you into his spirit and opened your spiritual eyes. The brooch, which should always be on your chest, is the frequent consideration of his suffering: how he was mocked and scourged, how he stood alive on the cross, bloody and wounded in all his limbs, how in death his whole body shook from the most bitter pain and anguish, and how he commended his spirit into the hands of his Father. May this brooch always be on your chest! There should also be a crown on your head, which means that you should be chaste in your desires, so much so, that you would rather endure a beating and pain than to be further stained.
Therefore, be modest and polite and do not think about or desire anything but your God and Creator - for when you have him, you have everything! Adorned in this way, you shall await your Bridegroom.”
The Imitation of Christ: Regarding Wise in Behavior
Book 1, Chapter 4
1. Do not believe in every words or inspirations, but consider everything unhurriedly and carefully whether it is in accordance with the will of God.
But unfortunately, we often believe that people are bad rather than good. We easily talk about their vices rather than goodness. What a weakness.
But perfect one will not believe anyone's story easily, because he knows human weakness that tends to evil and are very easy to slip in his words.
2. It is very wise, if we do not act hurriedly and defend ourselves with stubborn opinion.
It is wise too if we do not believe people at the very words and not immediately tell others what we hear or what we think is right.
Let us ask for advice to the wise and the responsible; it is better we are enlightened by people who have more experiences than follow our own views.
The good life will make man wise before God and understand many things.
The more humble a person in his mind and the more he subjects it to God, the more wise and calm he is in all respects.
Thomas a Kempis. 1987. The Imitation of Christ. Obor Publishers. Page 9
It is wise too if we do not believe people at the very words and not immediately tell others what we hear or what we think is right.
Let us ask for advice to the wise and the responsible; it is better we are enlightened by people who have more experiences than follow our own views.
The good life will make man wise before God and understand many things.
The more humble a person in his mind and the more he subjects it to God, the more wise and calm he is in all respects.
Thomas a Kempis. 1987. The Imitation of Christ. Obor Publishers. Page 9
Wednesday, March 28, 2012
The Prophecies and Revelations of Saint Bridget (Birgitta) of Sweden: Book 1, Chapter 6
The words of Christ to His bride about how His Spirit cannot remain with the unrighteous, and about the separation of the unrighteous from the good, and how good men, armed with spiritual weapons, are sent to war against the world.
Chapter 6
"My enemies are like the most violent beasts that can never be filled or have rest. Their heart is so empty of my love that they never allow the thought of my suffering into it; and not once has a word like this been uttered by their inmost heart: "O Lord, you have redeemed us, may you be praised for your bitter suffering!" How could my Spirit remain with the people who have no divine love for me, and who willingly betray others in order to satisfy their own will? Their heart is full of vile worms, that is, full of worldly desires. The devil has left his filth in their mouths, and that is why my words do not please them.
Therefore, I will sever them from my friends with my saw, and just as there is no more bitter way to die than to be sawn asunder, so there will not be a punishment in which they will not partake. They will be sawn in two by the devil and separated from me! They are so abhorrent to me that all who cling to them and agree with them will also be severed from me.
Therefore, I send out my friends in order that they might separate the devils from my members, for they are truly my enemies. I send my friends like knights to war. Anyone who mortifies and subdues his flesh and abstains from forbidden things is my true knight. For their lance, they will have the words that I spoke with my own mouth and, in their hands, the sword of the true faith. Their breasts will be covered with the armor of love, so that no matter what happens to them, they will love me no less. They shall have the shield of patience at their side, so that they may suffer and endure all things patiently. I have enclosed them like gold in a vessel; they should now go forth and walk in my ways.
According to the ways of justice, I could not enter into the glory of majesty without suffering tribulation in my human nature, so then, how else will they enter into it? If their Lord endured pain and suffering, it is not surprising that they also suffer. If their Lord endured beatings and torture, it is not too much for them to endure words and contradictions. They should not fear, for I will never abandon them. Just as it is impossible for the devil to touch and divide the heart of God, so it is impossible for the devil to separate them from me. And since they are like the purest gold in my sight, I will never abandon them, even though they are tested with a little fire, for the fire is given to them for their greater reward and happiness.
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