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!”

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.

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.

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.

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