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Chapter 268HildE.1.268

R268: Hildegard von Rupertsberg an Klerus von Köln

The Voice of the Living Light

Hildegard opens with a greeting to the Cologne clergy and proclaims the eternal, creative, and renewing power of God.

To the clergy of Cologne. Hildegard. Who was, and who is, and who is to come! She says to the pastors of the church. Who was. He was about to make creation! So that He had the witness of witnesses in Himself. Doing all His works just as He willed. He who is made every creature. And in all his own works he showed the witness of witnesses. So that each thing formed appeared. He who is to come will purge all things. And he will repeat them again in another alternation. And he will wipe away all the wrinkles of times and of times. And he will make all things always to be new together. And after the purging he will reveal unknown things.

The Firmament of God’s Body

The voice of the wind describes the cosmos as a living body—firmament, senses, sun, moon, stars, and the four elements joined like bones, marrow, and veins.

The wind itself flows, and speaks like this: I set the firmament with all its ornaments! lacking no force. For eyes, as it were, for seeing; ears for hearing; nostrils for smelling! it has a mouth for tasting. For the sun is like the light of its eyes. The wind, then, is the hearing of its ears. The air is its fragrance. The dew of its taste, sweating greenness as the breath of the mouth. The moon too gives the seasons of the times! And so it shows knowledge to people. The stars, however, are as though endowed with reason, and so they are! For they have a circle, just as reason encompasses many things. The four corners of the world with fire. With cloud and water I have made firm. And so I have joined together all the boundaries of the earth like veins. Stones from fire and water I have poured out like bones. And earth from moisture and greenness I have established like marrow. The abysses I have extended as the body they sustain in their fixed frame!¹ Around which the sweating waters are for their firmament. So all things are established! Lest they fail.

Instruments of Human Edification

The elements of creation are shown as instruments through which God touches, kisses, embraces, and dwells with humanity.

If clouds had no fire and no water, no firm bond would hold.² And if the earth had no greenness and no moisture, it would be like ash. But if the other heavenly lights had no light from the fire of the sun, they wouldn't flash lightning through the waters! They'd be blind. These, too, are the instruments of human edification, which he grasps by touch.³ Through kissing and embracing, God takes hold of them when they serve him. Through touching — that is, because man dwells in them.⁴ Through kissing, because he shares knowledge with them.⁵ Through embracing, because he exercises noble power together with them.⁶ But man would have no freedom of possibility at all⁷ if these things were not with him.⁸ Thus these things are with man,⁹ and man with them.¹⁰

Why the Little Sons Are Ashamed

Hildegard rebukes the clergy for neglecting their duty, unlike the faithful creatures, and recalls that God first established them as lights in the first age.

O little sons, you who tend my flocks — why aren't you ashamed? The other creatures don't abandon the precepts they've received from their teacher, but carry them out. I've established you like the sun and the other luminaries. To shine among men through the fire of teaching with a good reputation, flashing forth and preparing hearts to burn. I did this in the first age of the world. For I chose Abel. I have loved Noah. To Abraham I revealed myself. Moses I initiated into the establishment of the law.

From Abel to the Prophets

The text traces a line from Abel through Noah, Abraham, Moses, and the prophets, showing how each prefigured office and endured in obedience.

I also established the prophets as my most beloved friends. And so Abel prefigured the priesthood. Noah, the chief teaching office.¹¹ Abraham, the renewal of offspring. Moses, the royal messenger! And of the prophetess, very many teachings.¹² But Abel, like the moon, poured forth his splendor. because the time of obedience shows itself in the office entrusted to it.¹³ And Noah, like the sun, because he completed the building of obedience. And Abraham, like the brave ones among the planets, when he brought circumcision! And Moses, like the other stars, when through obedience he gathered the law. And the prophets, like the four corners that hold up the ends of the earth, stood firm in strength. Since they rebuked the circle of the earth on account of its pressing iniquity! Through which they even showed God. But your tongues are mute in the crying voice of the trumpet of the Lord sounding forth. Not loving holy reasonableness.

The Trumpet of the Lord and the Darkened Tongues

The Lord’s trumpet is God’s justice, which the clergy should proclaim with zeal, but instead they are night, darkness, and a naked serpent hiding in a cave.

which, like stars, trace the arc of their orbit. The trumpet of the Lord is the justice of God.^✦ With what great zeal you ought to meditate on it! repeating it to the peoples in the official law and obedience, with holy discretion, at suitable times. and not inflicting it on them in excess. But you don't do this — for the sake of money and your own will. Whence the lights in the firmament of God's justice are lacking in your tongues!^✦ just as when the stars don't shine. You are a night breathing darkness. and like a people who do not labor. and not walking in the light because of weariness. but like a naked serpent hiding itself in a cave. In this way you bring foulness into the vileness of cattle. Alas, alas. You ought to be what has been called a mountain of Zion! in which you once dwelt.

A Dwelling of Myrrh and Incense

The clergy are rebuked for failing to be a holy dwelling fragrant with myrrh and incense, chasing youthful lusts instead of salvation.

For you ought to have been blessed and sealed among the heavenly persons, a dwelling fragrant with myrrh and incense. A dwelling where God himself would also dwell. But you are not this. Instead you are quick to chase the wantonness of those men's boyish youth. Because they don't know how to speak about their own salvation. But you do whatever your flesh demands! Therefore it is said of you: "Lift up your hands against their pride, forever!"^✦

The Enemy in the Holy Place

The malice of the enemy in the holy place is denounced, along with the clergy’s pride, fearlessness toward humans, and refusal to see or desire God.

How great is the malice of the enemy in a holy place! For the power of God will cast down your necks, lifted up by wickedness, and bring them to nothing — they are puffed up like a gust of wind, since you do not know God. And you don't fear any person. And you don't despise wickedness. You want it ended in you. For you do not see God, and you do not desire to see him. But you examine your own works and judge them within yourselves. That is, by doing and leaving undone whatever you please.

Honor Without Labor

The clergy are condemned for seeking honor and eternal rewards without labor, abstinence, or true conversion, playing at holiness like the devil.

O how great is this wickedness and enmity! A person wants to be in good conversion neither for God's sake nor for the sake of any human being.¹⁴ But it's because honor is what they crave — without any labor.¹⁵ And eternal rewards — without any abstinence! And because they want only to play the part of holiness, in vain, just as the devil says.¹⁶ 'I am good and holy.'¹⁷ But not this one.¹⁸ What do you say now?

Blind Works and Missing Light

Because the clergy do not shine with the fire of the Holy Spirit or ponder God’s examples, the firmament of justice lacks their light, and prophetic blindness is pronounced over them.

You have no eyes, since your works do not shine in the fire of the Holy Spirit for people. And since you do not ponder his good examples, Therefore the firmament of God's justice lacks the sun's light in you. And the air of the building of virtues in the fragrance of sweetness. Hence it was said: They have eyes, and they will not see. They have nostrils, and they will not smell. For just as the winds blow and flood the entire world,^✦

Swift Winds and Worn-Out Shepherds

The clergy are urged to be swift as the winds in teaching, but instead they are worn out by fleeting fame, unstable roles, and frivolous duties.

In the same way, you ought to be swift as the winds with your teaching toward all people. As it is said. Into all the earth their sound has gone out.^✦ But you, in every fleeting worldly reputation, are now worn out. So much so that at times you are soldiers. At times, servants. At times, you become playing singers. But through your frivolous duties you sometimes drive away the flies in summer.

The Church’s Pillars and the Cave of Pleasure

The clergy should be strong corners of the Church and pour out the law, but they lie prostrate, flee into pleasure, and excuse their neglect with weariness.

Through the teaching of the scriptures that were composed about the fire of the Holy Spirit, you ought to be the strong corners of the church, sustaining her. just as the corners hold up the boundaries of the earth. But instead you're prostrate, and you're not holding up the church. Instead you flee into the cave of your own pleasure! And because of weariness with wealth, greed, and all other vanities, you neither instruct your subordinates nor allow them to seek teaching from you, saying, We can't do everything. For you ought to pour the precepts of the law over them and hold them to it.

Scattered Ash and the Pillar of Fire

Because the clergy do not bind their flock with discipline, their subjects scatter like ash; the clergy are called instead to be pillars of fire leading others to discipline.

lest any of them should do on the strength of his frailty, as if at its very core, the thing he chooses for himself. just as the earth is soaked and bound together by moisture and green growth. so that it not become ash. But on your account they are scattered like ash. and in every single matter they do whatever they want. For you ought to be a pillar of fire, going ahead of them and crying out to them, and performing good works before them and saying. Take hold of discipline, so the Lord doesn't become angry. and you don't perish from the right way.

The Law Full of Discipline

The law of the Lord, fulfilled in love and fear, must guide all natures, but the clergy lead others astray by claiming they cannot overcome anyone.

For the law of the Lord, fulfilled through love and fear, is full of discipline. And so every nature — both the spiritual and the carnal alike — must be exercised on the straight path. so that the Creator might not threaten those he created, because they do not walk in his ways. But you yourselves lead others astray by saying — We can overcome neither these nor those. If only, through the reason that God gave you, you would truly rebuke your own subjects! They would not dare to resist the truth! But how much your words could truly be, they would not say.

Drunken Without Wine

The clergy are shaken and stirred like drunkards, their wisdom swallowed up because they disregard the good within them and are moved by doubt.

But because you don't do this, what's said about you is this: You're shaken and stirred up, like a drunkard! and all their wisdom is swallowed up. This is what it is: you are shaken because you have no regard for the good within you. and that, so that you may walk well. You're also moved by great doubt, since your works don't give you a straight answer.

Devoured in the Well of Self-Will

All the wisdom the clergy have sought is devoured in the well of their own will, as they act like infants in the fullness of fleshly desire.

It's as though you don't know what you're doing — like a drunk! When that choice of your own mind and your own will desires something, you do it. So all the wisdom you've sought everywhere — from the Scriptures and from teaching — has been devoured in the well of your own will. Since what you once knew through experience and through tasting —¹⁹ you were doing it in the fullness of your desires and in the fatness of your flesh! Like an infant in its infancy who doesn't know what it's doing. Therefore it is said to you:

No Moral Integrity

The clergy lack moral integrity, fail to surround their flock with teaching, and say there is no time to speak or listen.

You have no moral integrity toward the people in upright steadfastness. Just as the feet support the rest of the body. to the extent that you surround them with scriptures! like an abyss surrounded on all sides by surging waters. But you say. We don't have time to speak right now. and there's still no time now for us to listen, either! just as it was in earlier times.

Abel, Noah, Abraham, Moses, and the Prophets Endured

Old Testament figures are recalled as models of costly obedience—Abel offering despite hatred, Noah laboring in fear, Abraham binding his son, Moses enduring pain, and the prophets slain—while the clergy refuse moderate suffering.

But I say this. Abel, however, did not abandon his own offering because of his brother's hatred.^✦ Instead, he offered it to his own Lord. Even though he was killed because of it.^✦ Noah, in the terrifying judgment of the drowning of all creatures, was deeply distressed. He poured out great sweat. When he greatly feared death. Once he had fulfilled the commands of God.^✦ Because some other people, seeing this, said: What is that fool doing? The winds will destroy him. But he himself carried out what God had commanded him. Abraham, for his part, did not stop because of the grief in his heart, nor because of his love for his son. He would even bind that same son of his as a burnt offering. Moses the lawgiver too! He endured harsh and bitter treatment from his brothers and from his own neighbors, suffering in deep pain. But they didn't abandon the law. But they have fulfilled God's commandments. Faithless men slaughtered the prophets too, like rabid wolves. when they obeyed God.²⁰ But you're not willing to endure injuries from the people for a moderate and fitting time! And so you're gathering innumerable and infinite torments into your own lap. You ought to be days!²¹ But you are night.

Night or Day: Choose

The clergy are told they will be either night or day; they are not in the firmament of justice but darkness, lying as though dead.

For you will be either night or day. Choose for yourselves. Decide which side you want to stand on. You, however, are not in the firmament of justice and of God's law. You are not the sun and the moon and the stars, but darkness! In these you lie as though you were dead. So I say again: God made the works that he accomplished through himself.

Adam’s Fall and the Devil’s Joy

Adam received God’s command but fell by the devil’s counsel, losing brightness and paradise; the devil rejoiced, yet did not know God’s hidden mysteries.

To those who turn away from him, he sets it forth. because they rightly bear no bundles of good fruit. Just as a father shows the works of his uprightness to his own sons when they withdraw from him. where they don't walk well in respectability. Adam, in his willingness, received God's command. but he fell away by the devil's counsel. whereupon he had the brightness that was like a bright garment. and he lost the inheritance of paradise. and he put on a garment of lament and went into a dark land. Then the devil rejoiced, because he had mocked the human being. and he did this as far as Abel, who loved God with good will. and he showed that will in good deed. There, however, the devil assailed Cain.²² so that he killed his own brother. These things God looked upon in his mind, as if written in a book. These mysteries the devil did not know, since they appeared only in the holy divinity!

Fulfillment in the Son of God

Abel’s sacrifice and martyrdom prefigure virginity and the Son of God, and Noah’s ark prefigures the heavenly foundation and new world.

because virginity is adorned in Abel by priestly office and by the blood of martyrdom!^✦ which was afterwards fulfilled completely in the Son of God. Then God prefigured the heavenly foundation through Noah in the building of the ark! where he brought forth a new world. For then the earth gave a new juice — namely wine — in which there is both death and life.^✦ Where the devil also persuaded the son of Noah that he should dishonor his father on account of his nakedness!^✦ Whence that same son of his was also stripped of the blessing of freedom.^✦ and he was even made a slave.^✦

Abraham, Moses, and the Foundation of the Church

Through circumcision and barren women, God displayed the walls of the foundation in Abraham and Moses, while the devil later brought evil into Abraham’s line.

Afterward, through circumcision and a true showing forth, the Godhead was displaying the walls of that same foundation in Abraham. And also in a barren woman. For circumcision was the serpent's confusion and the wound of death. The first woman too was barren as to life.²³ But the Church was made fruitful in life through faith.^✦²⁴ But the devil, in certain persons of Abraham's line, with a curse brought mockery through murder and through other wicked works.²⁵ From which they fell away from God's blessing.^✦ But the finger of God wrote the law for Moses.^✦²⁶

The Unicorn in the Virgin’s Bosom

God struck Israel with plagues because of idolatry, but the unicorn—Christ—came to sleep in a virgin’s bosom and filled the heavenly foundation.

God raised the towers of that foundation up to the heights! For which reason the very same devil brought the worst and greatest evil there. Because he had plotted this beforehand. This is clearly shown here. When he said that in Baal he himself was a god. Therefore God struck the sons of Israel with many plagues. Then the unicorn came and slept in the bosom of a virgin. When the Word of God was made flesh.

The Devil Did Not Know the Mysteries

In the virginal nature Abel’s sacrifice is fulfilled, but the ancient serpent did not know who Christ was and urged the Jews not to listen to him.

And he filled the whole heavenly foundation completely. For in the virginal nature, the sacrifice of Abel was fully realized through the blood of martyrdom. For the ancient serpent lay in wait for him, because he did not know who he was. And because he did not understand those mysteries that were in the mind of God. And he was urging the Jewish people not to listen to him regarding his wonders. But they sold him to be seized from his own disciple. Therefore, they themselves have been sold into diverse regions. And they have lost their own region.

The Church as Noah’s Ark

The Son of God placed the Church like Noah’s ark above the mountains, filling her with all kinds of people and beginning obedience in Abraham.

But the Son of God set the church like Noah's ark, high above the other mountains. when through his disciples he appointed princes and leaders, and he taught kings to believe. where he also filled her with all kinds of people—the upright, tax collectors, and sinners alike. He himself also began obedience in Abraham. when, having become flesh, he obeyed his Father even to death. and in circumcision he gave baptism in the name of the holy Trinity. when he commanded his disciples to baptize those who believe.

Baptism and the Choking of the Serpent

In baptism the serpent was choked and death wounded; the Church brought forth a new birth, and Mary conferred greater grace than Eve had harmed.

In that same baptism, the serpent was choked in disgrace. And death was conquered and wounded. From this the Church brought forth a new birth by an unfamiliar way. Through her, Eve was barren of life! But Mary conferred a greater grace than Eve had harmed. But the old serpent persuaded the Jews and unbelieving people to persecute God's saints! And to kill them.

The Law Given to the Disciples

The Son of God gave a law to his disciples as to Moses, that they might teach all peoples and adorn the Church in all her ranks.

The Son of God, however, obtained the banner of victory in all his works. And to his disciples he gave a law, just as he gave the law to Moses. so that they might teach all peoples, and appoint teachers, and adorn the church in all its ranks. And they accomplished this through the inspiration of the Spirit of God, who wrote true teaching in their hearts. And because the Word of God had become flesh, it pleased God.

The Dawn of the Spiritual People

The Church appeared in spiritual people like the dawn, shining in virtues, honored by God and humanity, until a Baalite tyrant arose.

that all the ranks of angels, who are known among people by their own names, might be spiritually designated in the spiritual people. as it were in priests and bishops and in the rest of these spiritual ranks. Then the Church appeared in spiritual people like the dawn. And so it shone in virtues! because in their tribulations it had a defense like a shield and a protection like a breastplate. And so the spiritual people stood in great honor before God and people! as far as a certain tyrant who was a Baalite, who began to be in the slavery of idols. What! The spiritual people seeing!

Stripped of the Garment of Obedience

The spiritual people turned from God’s covenant, set up their own laws, and were stripped of the garment of obedience like Adam, walking in darkness.

At first she sighed and trembled. But then these spiritual people took on a singular and distinctive character in their own actions.²⁷ And she turned away from the covenant that God had promised through the Holy Spirit.²⁸ And as the Jews had done.²⁹ One thing after another. And they left behind commandment after commandment! And each rank set up a law for itself according to the will of its own distinctive character.³⁰ And they turned away from good conduct and from good teaching. Then they were stripped of the garment of obedience, just as Adam was.^✦ And so they began to live according to the will of the flesh.^✦ And they did that in a dark land. Just as Adam, after his disobedience, was called dark by God.^✦ And they did not shine upon the Church as they had shone before. But they became to it like the darkening of a storm. Just as Adam, because of his disobedience, was darkened and shone neither for himself nor for others. But they walked in darkness.^✦

The Crown of Honor Bowed Down

A voice declares that the crown of honor on the children’s heads will be bowed down and their wealth diminished, because they failed to nourish God’s little ones.

And I heard again a voice speaking about the living light. O daughter of Zion, the crown of honor on the heads of your children will be bowed down. And the cloak of their expansive wealth will be diminished. Because they didn't recognize the time I gave them for seeing and for teaching their subjects. The breasts given them for nourishing my little ones don't offer themselves at the right and fitting time. So it is that many have perished like strangers' children in hunger. Because true teaching isn't being refreshed in them. They also have a voice, and they don't cry out.

Glory Without Merit

The clergy want glory without merit and merit without work, but whoever desires true glory must cut away ownership and show works before God.

Works have also been given to them, and they don't work. They want to have glory without merit. And merit without work. Whoever wants to have glory with God let him cut away his own ownership!³¹ And whoever desires to have merit before God let him show his work in this. But because you don't do this, you'll be reckoned among the servants of servants.³²

Freedom Turned Away

Their freedom will turn away like blessing from Canaan, and scourges are coming, with worse ones to follow, for the devil speaks against them.

And they themselves will be your judges. And your freedom will turn away from you, just as a blessing turns away from Canaan. These scourges go before. Yet other things — and after them, others, and worse ones — will come. For the devil himself speaks about you. The food of those who feast. And feasts of every desire of mine! In these things I find.

God’s Eyes and Ears Full

God’s senses are filled with the scum of the clergy, who refuse to labor in his field, so he will make war on them in jest.

But my eyes and ears and belly, and my veins too, are full of the scum of those who are full. And my breasts are full of their vicissitudes. For they refuse to labor in their God! but they count him as nothing. Therefore I will begin to make war on them, and to play with them in jest. Because I do not find them laboring in the field of their Lord, as their Lord commands them. But O! You, my disciples and my subjects! You are disciplined far more than they are in the eyes of the people.

Rise Up Against Them

The faithful are commanded to rise up, strip the corrupt clergy of wealth and honor, and crush them, for a wandering people will expose their deeds.

And since this is how things are, rise up against them, strip them of all their wealth and every honor they have, and once you've stripped them completely, crush them. These are the things the devil says within himself. And these things he will also bring to pass in many, by the judgment of God. But I — I who am!^✦ I speak to those who will listen to me. In that time when this comes to pass! Through a wandering people, more wicked than the wandering people now over you, ruin will come upon the treacherous traitors — a people that will pursue you everywhere. And this people will not conceal your deeds.

The Pale-Faced People and the Drunken Priests

A pale-faced people will come, compose themselves in false holiness, join secular rulers, and ask why the clergy keep such drunk and debauched men.

But he will strip them bare! and he will speak about you. These men are scorpions! in their ways and in their serpentine works. But even one who prays for you, as if out of zeal for the Lord, will pronounce a curse.³³ The way of the wicked will perish. For they will mock and sneer at your ways, which are bent on destruction in your wickedness.³⁴ But this people who will do this are led astray and sent by the devil.³⁵ He will come with a pale face. And she will compose herself, as it were, in all holiness. And she will join herself to greater secular rulers. And they will speak about you in this way. Why do you keep these men with you? And why do you allow them to be with you? They who pollute the whole earth with their stained iniquities? For these men are drunk and debauched!

Unless You Cast Them Out

Unless the clergy cast out the wicked, the whole church will be destroyed, for the people who will say this are clothed in cheap cloaks and walk with a straight tonsure.

And unless you cast them away from you, the whole church will be destroyed. But the people who will say this about you— he is dressed in cheap cloaks of an alien color. And he will walk with a straight tonsure. And in all his ways he will show himself to men as peaceful and quiet. They don't love greed, either. He has no money. And in his hidden practices he imitates such great abstinence.

The Devil Hidden Among Them

The devil is with these people, showing himself like lightning, imitating the prophets, and pouring his will into them to complete his work.

so that hardly any of them can be blamed. For the devil is with these people. Lying hidden, he shows himself to them with a flash of lightning. as it was in the foundation of the world before its ruin. and he makes himself somewhat similar to the prophets and says: The people speak in jest. Namely, that like rabid and unclean animals, and like flies, I will show myself to him from them. But now, amid the lightning of thunder, I want to fly into the wings of the winds.

Chaste in Show, Holy in Pretense

The devil keeps some outwardly chaste so that they may appear holy, mocking those who burn with desire and claiming to be filled with the Holy Spirit.

And to pour yourself into them in every way, so that they may bring to completion all my will. And so in these people! I will liken my signs to almighty God. For the devil works through the airy spirits, who on account of people's corrupt works in the blast of wind and air so they rush around some people in countless numbers. like gnats and flies that plague people in the heat of the sun with their sheer multitude. He himself pours into those people in this way. Because he doesn't take away their chastity. And he allows them to be chaste when they have wanted to live in chastity. And again, she says within herself. God loves chastity and self-restraint! And so I will imitate them in these things. And so the same ancient enemy blows those same people up through his aerial spirits. So much so that they hold themselves back from sins of impurity.³⁶ So women don't love! but they flee from them. And so they'll show themselves to people as if in every kind of holiness! and they'll speak with mocking words. The rest of the people who wanted to have chastity before us would burn themselves up like a roasted fish. But no defilement of the flesh or of lust dares to touch us, because we are holy.

Woe to the Wandering People

The wandering people of this age do not know what they do, fearing and serving those false teachers and imitating them as if they were righteous.

and we are filled with the Holy Spirit. Woe — the wandering people of this age don't know what they're doing! just as those who went before us in earlier times did. For other people in that time are wandering from the Catholic faith. They will fear these people and serve them with slavish devotion. and they will imitate them as much as they can. Then people will rejoice in the way of life of those individuals. because they will be seen as righteous.

The Saints Will Drive Them Out

Teachers and wise men in the Catholic faith will pursue and drive out the seducers, though some congregations of saints will remain unshaken.

And once they've settled the course of their error in this way, teachers and wise men who then stand firm in the Catholic faith, pursuing them from every side, will drive them out. But not all of them, however! For some of them are bravest soldiers in the justice of God. But certain congregations of saints whose way of life is holy— they will not be able to shake. Therefore they give counsel to princes and the wealthy.

Clubs and Wooden Weapons

Princes and elders will restrain the corrupt clergy with clubs and wooden weapons, so that some may become righteous and others tremble in fear.

…so that they restrain those same church leaders and the remaining spiritual people—their own subjects—with clubs and wooden weapons. …so that they may become righteous. And this will come true for some! …because of this, others, struck with fear, will tremble. But still, just as it was said of Elijah… …many of the righteous will be preserved. …who will not be put to shame in these errors, nor be torn down from their foundations. But these seducers!

Seducing Women Under the Guise of Holiness

The seducers will say to women that they are not permitted to be with them, but since they have no upright teachers, they should obey the seducers and do whatever they command.

At the start of their seduction, they will say to the women of their own error: You are not permitted to be with us! But since you have no upright teachers, obey us. And whatever we tell you and command you to do, do it! And you will be well. And in this way they draw women to themselves. And they lead them into their own error.

Pride Exposed in Secret Lust

The seducers swell with pride, claiming to overcome all, yet later mingle in secret lust with the women, so their wickedness and sect are laid bare.

And so they themselves, puffed up with pride, will say: We overcame them all. Yet those who afterward mingle in secret lust with those very women — and so their wickedness and their sect will be laid bare. But who am I to speak? Who am I to speak like this? So the wickedness that will purge wickedness against you will be led, as it is written. He has placed darkness as his hiding place.^✦

Darkness as His Hiding Place

God sees their crooked works without light and will set a time for vengeance, hiding himself from them because justice will not cry out for them.

His tabernacle is set around him in a circle! Dark water in the clouds of the air. For God sees your crooked works, which are without light. He will set a time for vengeance, in which he will hide himself from us without any help. Because justice will not cry out for you. But he will say that you are wicked. For the law and teaching are from heaven. In which you ought to have dwelt among us!

A Garden of Delights or a Bad Example

The clergy would have been a fragrant garden of virtues, but instead they are a bad example, lacking good reputation, food for the soul, and true knowledge.

You would be the adornment of the virtues and a fragrant garden of delights,^✦ but instead you are a bad example in the minds of men. since no stream of good reputation flows from you. So much so that you have neither food to eat nor clothing to wear, in right regard for the soul.^✦ but only unjust works, without any true knowledge. That is why your honor will perish. And the crown will fall from your head.^✦ Thus injustice provokes justice.

Injustice Provokes Justice

Injustice provokes justice, which searches every stumbling block; woe to the one through whom stumbling blocks come, for tribulations must purify wicked works.

And she searches and thoroughly investigates every possible stumbling block! As it is written. But woe to the one³⁷ through whom stumbling blocks come! For it must be. so that through tribulations and afflictions the wicked works of human beings may be purified. But nevertheless, many calamities are heaped up on those who inflict their miseries on others in their impiety.³⁸ These faithless people, however, are led astray by the devil.

Brooms to Chastise You

The clergy’s own brooms will chastise them because they do not purely revere God, tormenting them until their iniquities are cleansed.

Your brooms will be used to chastise you. Because you do not purely revere God! And so long as you do, they will torment you. Until your injustices and iniquities are cleansed away. These deceivers, however, are not those who are to come before the last day, when the devil will have flown up on high, just as he himself began at the beginning to fight against God.^✦^✦ They are, rather, the advance offspring of those others. But nevertheless, after they themselves have been found in the perversities of Baal and in other evil works —^✦ Princes and other elders will rush upon them.

Not the Last, but Advance Offspring

These deceivers are not those who will come before the last day, but the advance offspring of the others; after their perversities, princes will rush upon them and kill them like rabid wolves.

And like rabid wolves, they will kill them! Wherever they find them. Then the dawn of justice will come, and your last days will be better than your former ones. And you will be in awe of all that has passed. And you will shine like the purest gold! And so you will endure through long years. For the first dawn of justice will then rise in a spiritual people. As it first began with a small number!

The Dawn of Justice

Then the dawn of justice will come, and the last days will be better than the former; the purified will shine like gold and endure long years.

They themselves don't want to have many resources or great wealth, which destroy souls. But they will say: Woe to us! Because we have sinned. They themselves will be strengthened for justice by what they've passed through—by fear and by grief. Just as the angels were strengthened in the love of God when the devil fell. And so afterward they will live in humility and won't desire to rebel against God through wicked works. But purified from many sins.

Strengthened Through Fear and Grief

The purified will be strengthened for justice by fear and grief, as the angels were strengthened after the devil’s fall, and will live in humility, purified from many sins.

From then on they will stand firm in the strongest force of uprightness. But many people will marvel at that time too. Because so fierce a storm swept past this gentleness. But those who lived before those times endured many fierce battles against their own wills in dangers to their own bodies. from which they could not snatch themselves away. But in your times you will have restless wars because of your own wills and your undisciplined ways. In which you will suffer many tribulations.

Marvel at the Storm

Many will marvel that so fierce a storm swept past such gentleness, and in those times there will be restless wars because of undisciplined wills.

So whoever wants to escape these dangers— let them take care not to be so blinded in their own eyes³⁹ that they're caught in the nets of those calamities!⁴⁰ But each person, as far as they have the strength— let them flee those things through good works and a right intention of will.⁴¹ And God will provide His help to them. For the Devil has worked error into the very work of God— something he also began in the first man.⁴²

Flee Through Good Works

Whoever wants to escape these dangers must not be blinded, but flee through good works and right intention, for God will help his chosen people.

From this source the devil spews the foam of his own vices upon the spiritual people! But God will keep the people he has chosen for himself in uprightness. Just as he has also preserved certain people against the most recent error. so that they may destroy it. In this way the devil will be confounded in the tail of this error. And like a serpent he will be hidden in a cave. Just as in the final error he will be led into confusion.

The Devil’s Error in God’s Work

The devil worked error into God’s work, as he began in the first man; God foreknew his works in Adam, whom he made from mud and breathed life into.

For God foreknew his own works in Adam, whom he made from the mud as flesh and bones.^✦ When he breathed into him the breath of life.^✦ But when the spirit of man has departed from him,^✦ flesh and bones are turned into ashes.^✦ But on the last day they will be renewed.^✦ Now that God made man from the mud^✦ prefigured the old law to be given to man. but that the same man rose from the mud into flesh and bones.^✦

The Spiritual Law and Renewal

The spiritual law brought by the Son of God will be renewed and eternal; at the last trumpet, God will send his Spirit and people will rise into immortality.

It reveals the spiritual law that the Son of God brought through himself. And even after ashes, this one will be renewed and will be eternal! In this it will be shown that, with the reward of holiness and with the reward of the true law, he will see the face of the Creator. Because there it is truly renewed, just as it is written. Send out your Spirit, and they will be created!^✦ And you will renew the face of the earth. What is spoken. You, God, who created all things, will send your Spirit on the last trumpet, and people will rise into immortality.^✦

No Decay, One Perfection

The renewed will neither grow nor wither, nor turn to decay; body and soul will be in one knowledge and perfection, for God is everything and looks into nothing.

So from now on they will neither grow nor wither. And they will not turn into any decay. And so you will renew the face of the earth.⁴³ Namely, that body and soul will be in one knowledge and in one perfection. God will do this! In this there is neither beginning nor end. For God looks into nothing.⁴⁴ Because he himself is everything.

Charity and the Entrusted Goods

God placed his wonders and the structures of virtues in humanity, entrusting them like goods to a friend, because he greatly loves charity.

And he himself created man. into whom he placed his handiwork and wonders. and to whom he entrusted each structure of virtues, through which one may reach toward him, because that same God greatly loves it!⁴⁵ because it is charity. For God acts like a certain head of a household who entrusts his own goods to a close friend. so that for the good use of those goods he may receive a reward from him. Now, O sons of God, hear and understand what the Spirit of God says to you! lest you perish from the better part.

Cast Out the Wicked

The Spirit of God commands the sons of God to look at their city and region, cast out the wicked worse than the Jews, and remove the Sadducees for their own safety.

And the Spirit of God says to you: Look at your city and your region. Cast out the wicked from among you, those who are worse than the Jews! They're like the Sadducees. For as long as they remain with you, you won't be able to be safe and secure. For the Church weeps and laments over the wickedness of these people! because her children are defiled by the wickedness of those people.

A Wedding Feast Prepared

Hildegard explains that a wedding feast of royal marriages was long prepared in the city, but she, timid and poor, held back her voice for two years because the church was divided.

So cast them out from among you, so that your congregation and city don't perish! Because in the colony a wedding feast of royal marriages was prepared long ago. whence its streets still thunder.⁴⁶ But I, timid and poor, have been deeply worn down over these two years. so that I might speak these things openly before masters and teachers and the other learned men, in certain greater places where their dwelling is. with a living voice I might bring forth these things. But because the church was divided — I held back this voice for now.

Read the original Latin

Ad clerum coloniensium. hildegardis. Qui erat et qui est et qui uenturus est! pastoribus ęcclesię dicit. Qui erat. creaturam facturus erat! ita quod testimonium testimoniorum in semetipso habuit. omnia opera sua faciendo sicut uoluit.

Qui est omnem creaturam fecit. et testimonium testimoniorum in omnibus operibus suis ostendebat. ita quod quodque formatum apparuit. Qui uenturus est omnia purgabit. et ea denuo in alia uicissitudine iterabit. et omnes rugas temporum et temporum absterget. et omnia simul semper noua esse faciet. et post purgationem ignota ostendet.

De ipso uentus fluit sic dicens. Firmamentum cum omnibus ornamentis suis posui! nulla ui carens. Oculos enim quasi ad uidendum. aures ad audiendum. nares ad odorandum! os ad gustandum habet. Nam sol quasi lumen oculorum eius est.

uentus autem auditus aurium eius. aer odoramentum eius. ros gustus eius uiriditatem sudando ut oris spiramen. Luna quoque tempora temporum dat! et sic scientiam hominibus ostendit. Stellę autem uelut racionales sint sic sunt! quia circulum habent sicut etiam racionalitas multa comprehendit. Quatuor etiam angulos orbis igne.

nube et aqua firmaui. et sic omnes terminos terrę quasi uenas coniunxi. Lapides de igne et aqua sicut ossa fudi. et terra de humiditate et uiriditate quasi medullam constitui. Abyssos uelut qui corpus sustinent in fixura extendi! circa quas sudantes aquę sunt ad firmamentum eorum. Sic omnia sunt constituta! ne deficiant.

Si nubes ignem et aquam non haberent. firma coagulatio non esset. et si terra uiriditatem et humiditatem non haberet. uelut cinis esset. Sed et si cetera luminaria lumen de igne solis non haberent. per aquas non fulgurarent! sed ceca essent. Hęc sunt etiam innstrumenta edificationis hominis quę tangendo.

osculando et amplectendo comprehendit cum ei ministrant! tangendo scilicet quia homo in ipsis manet. osculando quoniam scientiam cum ipsis habet! amplectendo quia nobilem potestatem cum eis exercet. Sed et homo nullam licentiam possibilitatis haberet! si ista cum eo non essent. Sic ista cum homine! et homo cum illis.

O filioli qui greges meos pascitis de instanti instructione dominicę uocis quare non erubescitis cum ceterę creaturę precepta quę de magistro suo habent non deserunt sed perficiunt! Vos constitui sicut solem et cetera luminaria! ut luceretis hominibus per ignem doctrinę in bono rumore fulgurantes et ardentia corda parantes. Hoc in prima etate mundi feci. Abel enim elegi. noe dilexi. abrahe me ostendi. moysen ad institutionem legis imbui!

prophetas etiam amantissimos amicos meos constitui. Unde etiam abel sacerdocium prefigurabat. noe principale magisterium. abraham renouationem sobolis. moyses regale nuntium! et prophetę plurima magisteria. Sed et abel ut luna splendorem suum effudit. quia tempus obedientię in munere suo ostendit.

et noe uelut sol quoniam edificium obedientię perfecit. ac abraham ut fortes planetę cum circumcisionem attulit! et moyses ut ceterę stellę cum per obedientiam legem collegit. Et prophetę ut quatuor anguli qui terminos terrę sustinent in fortitudine perstiterunt. cum orbem terrę propter instantem iniquitatem corripuerunt! per quod etiam deum ostenderunt. Linguę autem uestrę mutę sunt in clamante uoce canentis tubę domini. sanctam racionalitatem non amantes.

quę sicut stellę circulum circuitionis habent. Tuba domini iusticia dei est. quam magno studio ruminare deberetis! eam quoque in officiali lege et obedientia cum sancta discretione per conuenientia tempora iterando populis. et non in nimietate eam illis incutiendo. Sed hoc propter pecuniam proprię uoluntatis uestrę non facitis. Vnde firmamento iusticię dei luminaria in linguis uestris desunt! uelut cum stellę non lucent.

Vos enim nox spirans tenebras estis. et quasi populus non laborans. nec propter tedium in luce ambulans. sed uelut nudus coluber in cauerna se abscondit. sic uos feditatem in uilitate pecorum intratis. He he. uos esse deberetis ut dictum est mons syon! in quo habitasti in eo.

Nam uos benedicti et signati in celestibus personis habitaculum esse debuistis mirram et thus redolens. in quo etiam deus habitaret. Sed hoc non estis. sed ueloces estis ad lasciuiam puerilis etatis illorum scilicet. quia de salute sua loqui nesciunt. Sed et quicquid caro uestra postulat facitis! quapropter de uobis dicitur. Leua manus tuas in superbias eorum in finem!

quanta malignatus est inimicus in sancto. Nam potestas dei colla uestra iniquitate erecta deprimet et ad nichilum deducet quę uelut in sufflatu uenti inflata sunt cum deum non cognoscitis. nec hominem timetis. nec iniquitatem contempnitis. ut eam in uobis finiri desideretis. Deum enim non uidetis nec eum uidere desideratis. sed opera uestra inspicitis et ea in uobismetipsis iudicatis. scilicet faciendo et relinquendo secundum placitum uestrum quę uultis.

O quanta malignitas et inimicicia hęc est. quod homo nec propter deum nec propter hominem in bona conuersione esse uult. sed quod honorem appetit sine labore. et premia eterna sine abstinentia! et quod tantum uelut in sanctitate inaniter cupit personare secundum quod diabolus dicit. Bonus et sanctus sum. Sed non hoc. Quid nunc dicitis?

Oculos non habetis cum opera uestra in igne spiritus sancti hominibus non lucent! et cum bona exempla eius non ruminatis. Vnde firmamentum iusticię dei in uobis luce solis caret! et aer edificio uirtutum in odore suauitatis. Unde dictum est. Oculos habent et non uidebunt. nares habent et non odorabunt. Nam sicut uenti flant et omnem orbem perfundunt.

sic uos ueloces uenti cum doctrina uestra omni populo esse deberetis! sicut dictum est. In omnem terram exiuit sonus eorum. Vos autem in unaquaque uolante seculari fama iam lassati estis. ita quod interdum milites. interdum serui. interdum ludificantes cantores existitis. sed per fabulosa officia uestra muscas in estate aliquando abigitis.

Per doctrinam quoque scripturarum quę de igne spiritus sancti compositę sunt. anguli fortitudinis ęcclesię esse deberetis eam sustentantes. sicut anguli qui terminos terrę sustinent. sed prostrati estis nec ęcclesiam tenetis. sed in cauernam uoluptatis uestrę fugitis! et propter tedium diuitiarum et auaricię et ceterarum uanitatum subditos uestros non imbuitis nec eos doctrinam a uobis querere permittitis dicentes. Omnia elaborare non possumus. Nam eos per precepta legis perfundere et constringere deberetis.

ne ullus eorum per fragilitatem quasi per medullam faceret quod sibi eligit. uelut terra humiditate et uiriditate perfusa et constricta est. ne cinis sit. Propter uos autem ut cinis sparguntur. et in unaquaque causa quę uolunt faciunt. Vos enim ignea columpna esse deberetis illos precedendo et eis clamando ac bona opera coram illis exercendo ac dicendo. Apprehendite disciplinam ne quando irascatur dominus! et pereatis de uia iusta.

Nam lex domini per amorem et timorem plena disciplinę est. et ideo queque natura scilicet et spiritualis et carnalis in recto itinere exercenda est. ne creator minetur eis quos creauit quod uias suas non ambulant. Sed uosmetipsos seducitis dicentes. Nec hos nec illos superare possumus. Quod si per racionalitatem quam deus uobis dedit subditos uestros ueraciter corriperetis. ueritati resistere non auderent! sed quantum possint uerba uestra uera esse dicerent.

Sed quia hoc non facitis. de uobis dicitur. Turbati sunt et moti sunt sicut ebrius! et omnis sapientia eorum deuorata est. Hoc tale est. Nam turbati estis cum nullum respectum boni in uobis habetis. ita ut bene ambuletis. Moti quoque in magna dubitatione estis cum opera uestra rectum responsum uobis non dant.

uelut nesciatis quid faciatis sicut ebrius! quando illa quę optio mentis ac proprię uoluntatis uestrę desiderat facitis. Vnde omnis sapientia quam de scripturis et de doctrina ubique quesiuistis. in puteo proprię uoluntatis uestrę deuorata est. cum hoc quod tangendo et sapiendo sciebatis. in plenis desiderijs uestris et in pinguedine carnis uestrę faciebatis! uelut infans qui in infantia sua nescit quid faciat. Quapropter ad uos dicitur.

Mores moralitatis ad populum in recta stabilitate non habetis. sicut pedes reliquum corpus sustinent. quatenus scripturis eos circumdetis! uelut abysus aquis sudantibus undique circumdatus est. Sed dicitis. Tempus loquendi modo non habemus. nec etiam nunc tempus est ut audiamus! sicut in prioribus temporibus erat.

Sed dico. Abel autem propter odium fratris sui munus suum non deseruit. sed illud domino suo obtulit! quamuis ob hoc occisus sit. Noe in tremendo iudicio suffocationis creaturarum angustiatus. multum sudorem emisit. cum mortem ualde timuit. ubi iussa dei compleuit.

Quod quidam alij homines uidentes dixerunt. Quid facit stultus iste? Venti enim destruent eum. Sed tamen ipse impleuit quod deus ei preceperat. Abraham uero nec propter dolorem cordis sui nec propter amorem filij sui cessauit. quin eundem filium suum in holocaustum ligaret. Moyses quoque legislator! dura et aspera a fratribus et a uicinis suis in multo dolore passus est.

sed tamen legem non dereliquit. sed precepta dei adimpleuit. Prophetę etiam de infidelibus hominibus uelut de rabidis lupis occisi sunt. cum deo obediebant. Uos autem in modico et congruente tempore iniurias a populis sufferre non uultis! et ideo innumerabilia et infinita tormenta in sinum uestrum colligitis. Dies esse deberetis! sed nox estis.

Nam aut nox aut dies eritis. Eligite uobis. in qua parte stare uelitis. Vos autem in firmamento iusticię et legis dei. sol et luna et stellę non estis sed tenebrę! in quibus uelut mortui iacetis. Vnde iterum dico. Deus opera quę per semetipsum fecit.

illis qui ab eo declinant proponit. quoniam manipulos bonorum fructuum recte non ferunt. quemadmodum pater opera probitatis suę filijs suis cum ab eo recedunt ostendit! ubi in honestate non bene ambulant. Adam in beniuolentia preceptum dei suscepit. sed consilio diaboli defecit. unde claritatem quam uelut lucidum uestimentum habuit. et patrimonium paradysi perdidit.

ac lamentabilem uestimentum induit et in tenebrosa terra iuit. Tunc diabolus gaudebat quia hominem deriserat. et hoc fecit usque ad abel qui bona uoluntate deum dilexit. et uoluntatem illam bono opere ostendit. Ibi autem diabolus cain inuasit. ita quod fratrem suum occidit. Hęc deus in mente sua uelut in libro scripta inspexit. quę misteria diabolus nesciuit quoniam in sancta diuinitate tantum apparuerunt!

quia uirginitas in abel sacerdotali officio et sanguine martirij ornata est! quod postea totum in filio dei completum est. Deinde deus per noe in edificatione archę celeste fundamentum prefigurauit! ubi nouum mundum produxit. Tunc namque terra nouum sucum scilicet uinum dedit in quo mors et uita est. ubi etiam diabolus filio noe persuasit quod propter nuditatem patrem suum inhonoraret! unde etiam idem filius eius de benedictione libertatis denudatus. etiam seruus factus est.

Postea diuinitas per circumcisionem et ueram ostensionem muros eiusdem fundamenti in abraham demonstrabat! et etiam in sterili muliere. Circumcisio enim confusio serpentis et uulnus mortis erat. Prima quoque mulier sterilis uitę fuit! ęcclesia autem feta uitę per fidem erat. Diabolus autem in quibusdam in genere abrahę cum maledictione irrisionem per homicidium et per alia praua opera fecit! unde de benedictione dei ceciderunt. Sed digitus dei legem moysi scripsit.

ubi turres predicti fundamenti in altum produxit! quapropter idem diabolus ibi pessimum et summum malum inijt. quod prius consiliatus. hic manifeste ostendit! cum in baal se esse deum dixit. Vnde deus filios israel multis plagis percussit. Tunc unicornis uenit et in sinu uirginis dormiuit. quando uerbum dei caro factum est.

et celeste fundamentum totum compleuit. Ipse enim in uirginea natura sacrificium abel per sanguinem martirij pleniter factus est. Antiquus quippe serpens ei insidiabatur quia nesciuit quis esset. et quoniam misteria illa quę in mente dei erant non cognouit. et iudaicum populum hortabatur ne illum in mirabilibus suis audirent. sed quod eum a discipulo suo uenditum caperent. Quapropter ipsi in diuersas regiones uenditi sunt. et regionem suam perdiderunt.

Filius autem dei ęcclesiam quasi archam noę super alios altos montes posuit. quando per discipulos suos principes duces. et reges fidem docuit. ubi eam quoque omnibus generibus scilicet iustorum publicanorum ac peccatorum impleuit. Ipse quoque in abraham obedientiam incepit. cum incarnatus patri suo usque ad mortem obediuit. et in circumcisione baptismum in nomine sanctę trinitatis dedit. cum discipulos suos baptizare credentes precepit.

In eodem autem baptismo serpens in confusione suffocatus est. et mors deuicta ac uulnerata est. unde ęcclesia nouam generationem per alienam uiam genuit. qua eua sterilis uitę fuit! maria autem maiorem gratiam contulit. quam eua nocuisset. Sed antiquus serpens iudeis ac infidelibus hominibus persuasit ut sanctos dei persequerentur! et occiderent.

Filius autem dei uexillum uictorię in omnibus operibus suis obtinuit. et discipulis suis sicut moysi legem dedit. ut omnes populos docerent. et magistros constituerent. et ęcclesiam in omnibus ordinibus suis ornarent. et hoc perfecerunt per inspirationem spiritus dei qui in cordibus eorum ueram doctrinam scripsit. Et quia uerbum dei incarnatum erat. deo placuit.

quod omnes ordines angelorum qui per nomina sua hominibus nota sunt in spiritali populo spiritaliter designarentur. uelut in prespiteris et episcopis ac in ceteris huiusmodi spiritalibus ordinibus. Tunc ęcclesia in spiritalibus hominibus sicut aurora apparuit. et ita in uirtutibus fulgebat! quoniam in tribulationibus eorum defensionem quasi scutum et protectionem quasi loricam habebat. Et ita spiritalis populus in magno honore coram deo et hominibus stabat! usque ad tyrannum quendam qui baalliticus cum seruitute idolorum esse cepit. Quod spiritalis populus uidens!

primo suspirauit et contremuit. Sed tamen idem spiritalis populus deinde singularitatem ac singularem proprietatem in actibus suis inijt. et a pacto quod deo per spiritum sanctum promiserat declinauit. ac uelut iudei fecerant. illud post illud. et aliud post aliud preceptum reliquerunt! et unusquisque ordo legem secundum uoluntatem proprietatis suę sibi posuit. et de bona conuersatione et de bona doctrina se auerterunt.

Tunc etiam ueste obedientię sicut adam denudabantur! et ita secundum uoluntatem carnis uiuere ceperunt. Et illud in tenebrosa terra fecerunt. sicut etiam adam post inobedientiam a deo tenebrosus nominatus est! et ęcclesię sicut prius fulserant non lucebant. sed uelut obnubilatio turbinis ei facti sunt. quemadmodum etiam adam propter inobedientiam obnubilatus nec sibi nec alijs lucebat. sed in tenebris incedebant.

Et de uiuente luce iterum audiui uocem dicentem. O filia syon corona honoris capitis filiorum tuorum inclinabitur. et pallium dilatationis diuitiarum eorum imminuetur. quia tempus illud non cognouerunt quod eis ad uidendum et subditos suos ad docendum dedi. Nam et ubera ad nutriendum paruulos meos eis data sunt quę ipsis recto et congruenti tempore non prebent! unde sicut peregrini filij fame multi defecerunt. quoniam recta doctrina non reficiuntur. Vocem quoque habent et non clamant.

opera etiam eis data sunt et non operantur. Gloriam absque merito habere uolunt. et meritum absque opere. Qui gloriam cum deo habere uult. proprietatem suam abscidat! et qui meritum apud deum habere desiderat. opus ad hoc exhibeat. Sed quia hoc non facitis ad seruos seruorum computabimini.

et ipsi iudices uestri erunt. ac libertas uestra a uobis declinabit sicut benedictio a chanaan. Ista flagella precurrent. alia autem et postea alia et peiora uenient. Nam et diabolus in semetipso de uobis dicit. Escas epulantium. et conuiuia omnis uoluntatis meę! in istis inuenio.

Sed et oculi et aures et uenter meus ac uenę meę de spumis istorum plenę sunt. et ubera mea plena sunt de uicijs eorum. Nam ipsi in deo suo laborare nolunt! sed eum quasi nichilum computant. Quapropter incipiam cum eis militare et iocando cum eis ludere. quoniam eos in agro domini sui laborantes non inuenio quemadmodum dominus eorum ipsis iubet. Sed o uos discipuli et subditi mei! multo plus eis coram populo disciplinati estis.

Et quia sic estis erigite uos super illos et omnes diuitias et omnem honorem eorum abstrahite ab eis et omnino despoliantes suffocate eos. Hęc diabolus in semetipso dicit. quę etiam in multis iudicio dei ita complebit. Sed ego qui sum! audientibus me dico. In tempore illo cum istud fiet! per quendam errantem populum peiorem erranti populo qui nunc est super uos preuaricantes preuaricatores ruina cadet qui ubique uos persequetur. et qui opera uestra non celabit.

sed ea denudabit! et de uobis dicet. Isti scorpiones sunt! in moribus et in operibus serpentinis. Sed et quasi in zelo domini de uobis imprecabitur. Iter impiorum peribit. Nam uias uestras in iniquitate uestra ad internetionem deridebunt et subsannabunt. Sed populus iste qui hoc faciet a diabolo seductus et missus.

pallida facie ueniet. et uelut in omni sanctitate se componet. et maioribus secularibus principibus se coniunget. Quibus et de uobis sic dicet. Quare hos uobiscum tenetis. et quare eos uobiscum esse patimini. qui totam terram in maculosis iniquitatibus suis polluunt? Isti enim ebrij et luxuriosi sunt!

et nisi eos a uobis abiciatis tota ęcclesia destruetur. Populus autem qui hoc de uobis dicet. uilibus cappis quę alieni coloris sunt induitur. et recto modo tonsus incedet. atque omnibus moribus suis placidum et quietum se hominibus ostendet. Auariciam quoque non amant. pecuniam non habet. et in occultis suis tantam abstinentiam imitatur.

ut uix ullus ex eis reprehendi possit. Diabolus enim cum hominibus istis est. latitante fulgore eis se ostendens. uelut in constitutione mundi ante ruinam fuit. et prophetis aliquantum se similem facit et dicit. Populus iocando loquitur. scilicet quod uelut rabida et immunda animalia et uelut muscas ei me ostendam. Sed nunc in pennas uentorum fulgurante tonitru uolare uolo.

et eos omnibus modis ita infundere! ut omnem uoluntatem meam perficiant. Et sic in hominibus istis! signa mea omnipotenti deo assimilabo. Nam diabolus per aerios spiritus hęc operatur. qui propter praua opera hominum in sufflatu uenti et aeris. ita innumerabiles circa quosdam discurrunt. sicut muscę et culices qui in ardore caloris homines pre multitudine sua infestant.

Ipse enim homines istos hoc modo infundit. quod castitatem eis non aufert. et quod eos castos esse permittit cum castitatem habere uoluerint. Et iterum intra se dicit. Castitatem et continentiam deus diligit! quod et ego in istis imitabor. Et sic idem antiquus hostis per aerios spiritus eosdem homines inflat! ita quod ab incestis peccatis se abstinent.

Vnde mulieres non amant! sed eas fugiunt. Et ita quasi in omni sanctitate hominibus se ostendent! et illudentibus uerbis dicent. Ceteri homines qui ante nos castitatem habere uolebant. ut assum piscem se torrebant. Nulla autem pollutio carnis et concupiscentię nos tangere audet! quia sancti sumus.

et spiritu sancto infundimur. Vvach errantes homines qui nunc sunt nesciunt quid faciunt! sicut et illi qui nos in prioribus temporibus precesserunt. Nam alij homines qui eo tempore in fide catholica errant. istos homines timebunt et seruili officio eis ministrabunt. et quantum poterunt eos imitabuntur. Tunc de conuersatione istorum populus gaudebit. quoniam ei iusti uidebuntur.

Cumque isti cursum erroris sui hoc modo confirmauerint. doctores et sapientes qui tunc in fide catholica fideliter persistunt. undique persequentes expellent. sed tamen non omnes! quoniam aliqui illorum fortissimi milites in iusticia dei sunt. Sed et quasdam congregationes sanctorum quorum conuersatio sancta est. mouere non poterunt. Quapropter principibus et diuitibus consilium dant.

ut eosdem ęcclesię magistros et reliquos spiritales homines scilicet subditos eorum fustibus et lignis coerceant. quatenus iusti fiant. Et in aliquibus hoc complebitur! unde alij territi contremiscent. Sed tamen secundum quod helię dictum est. multi iustorum seruabuntur. qui in erroribus istis non confundentur nec a fundamentis suis destruentur. Seductores autem isti!

in inceptione seductionis erroris sui mulieribus dicent. Non licet uos nobiscum esse! sed quoniam rectos doctores non habetis. nobis obedite. et quęcumque uobis dicimus et precipimus facite! et salue eritis. Et hoc modo feminas sibi contrahunt. et eas in errorem suum ducunt.

Vnde etiam ipsi in superbia tumentis animi dicent. Omnes superauimus. Qui tamen postea eisdem feminis secreta luxuria commiscebuntur! et ita iniquitas et secta eorum denudabitur. Sed qui sum dico. Sic qui sum dico. Sic iniquitas quę iniquitatem purgabit super uos ducetur sicut scriptum est. Posuit tenebras latibulum suum.

in circuitu eius tabernaculum eius! tenebrosa aqua in nubibus aeris. Nam deus praua opera uestra quę absque luce sunt. constituet ad uindictam in qua se a nobis sine adiutorio abscondet. quoniam equitatem super uos non clamabit. sed uos iniquos esse dicet. De celo enim lex et doctrina est. in quibus apud uos habitare debuit!

si ornamentum uirtutum et redolens hortus deliciarum essetis. Sed malum exemplum in mentibus hominum estis. cum riuulus bonę famę de uobis non fluit. ita quod nec cibum ad uescendum nec uestimentum ad operiendum in recta respectione animę habetis. sed iniusta opera absque bono scientię. Vnde honor uester peribit. et corona de capite uestro cadet. Sic inusticia iusticiam prouocat.

et querit ac perscrutatur omnia scandala! ut scriptum est. Uerumtamen ue homini! per quem scandalum uenit. Nam oportet! ut per tribulationes et contritiones praua opera hominum purgentur. Sed tamen multę erumpnę et illis accumulantur qui alijs in impietate sua miserias inferunt. Infideles autem homines isti et a diabolo seducti.

scopa uestra erunt ad castigandum uos. quia deum pure non colitis! et tamdiu uos crutiabunt. quousque iniusticię et iniquitates uestrę purgentur. Isti autem deceptores illi non sunt qui ante nouissimun diem uenturi sunt cum diabolus in altum uolauerit ut ipse in inicio contra deum pugnare cepit. sed precurrens germen illorum sunt. Sed tamen postquam ipsi in peruersitatibus baal et in alijs prauis operibus sic inuenti fuerint. principes et alij maiores in eos irruent.

et uelut rabidos lupos eos occident! ubicumque eos inuenerint. Tunc aurora iusticię et nouissima uestra meliora prioribus erunt. ac de omnibus preteritis timorati eritis. et quasi purissimum aurum fulgebitis! et sic per longa tempora permanebitis. Nam prima aurora iusticię in spiritali populo tunc surget. ut primitus cum paruo numero incepit!

nec ipsi multas facultates nec multas diuitias habere uolunt quę animas occidunt. sed dicent. Ve nobis! quia peccauimus. Ipsi namque de preterito timore et de preterito dolore ad iusticiam confortabuntur! quemadmodum angeli in casu diaboli in amore dei confortati sunt. Et sic postea in humilitate uiuent nec prauis operibus deo rebellare cupient. sed a multis erroribus purgati.

deinceps in fortissima ui rectitudinis persistent. Sed et tunc multi homines mirabuntur. quod tam ualida tempestas hanc lenitatem precucurrit. Homines autem qui ante tempora ista fuerunt. multas et ualidas pugnas contra uoluntates suas in periculis corporis sui sustinuerunt. de quibus se eripere non potuerunt. sed in temporibus uestris inquieta bella propter proprias uoluntates et incompositos mores uestros habebitis! in quibus multas tribulationes patiemini.

Quicumque ergo pericula ista effugere uoluerit. caueat ne in oculis suis ita contenebretur. quod in retibus erumpnarum istarum occupetur! sed unusquisque quantum preualebit. per bona opera et respectum bonę uoluntatis illa fugiant. et deus auxilium suum illi prouidebit. Diabolus namque in opere dei errorem fecit. quod etiam in primo homine incepit.

unde spumas uiciorum suorum super spiritalem populum exspuit! sed deus populum quem sibi elegit. in rectitudine seruabit. sicut etiam quosdam homines contra nouissimum errorem seruat! ut illum dissipent. Sic diabolus in cauda erroris huius confundetur. et sicut coluber in cauernam abscondetur! uelut etiam in nouissimo errore in confusionem ducetur.

Deus enim opera sua in adam preuidit quem de limo carnem et ossa fecit! cum ei spiraculum uitę inspirauit. Sed cum spiritus hominis ab eo recesserit. caro et ossa in cinerem uertuntur. sed tamen in nouissimo die renouabuntur. Quod autem deus hominem de limo fecit. ueterem legem homini dandam prefigurauit! sed quod idem homo de limo in carnem et ossa surrexit.

spiritalem legem ostendit quam filius dei per semetipsum attulit. Qui etiam post cinerem renouabitur et eternus erit! in quo demonstrabitur quod cum premio sanctitatis et cum premio uerę legis faciem creatoris uidebit. quia ibi uere renouatus est quemadmodum scriptum est. Emitte spiritum tuum et creabuntur! et renouabis faciem terrę. Quod dicitur. Tu deus qui omnia creasti emittes in nouissima tuba spiritum tuum et homines in immortalitate surgent.

ita quod amodo non crescent nec arescent. nec in ullam putredinem conuertentur. Et sic renouabis faciem terrę. scilicet quod corpus et anima in una scientia et in una perfectione erunt. Hoc deus faciet! in quo nec inicium nec finis est. Nam deus in nullum respicit! quia ipse totus est.

Et ipse hominem creauit. in quem opus et miracula sua posuit. et cui quodque edificium uirtutum commisit per quod ad ipsum tendat quod idem deus ualde amat! quia caritas est. Nam deus facit uelut aliquis pater familias qui familiari amico suo bona sua committit. quatenus pro bono opere eorundem bonorum mercedem ab ipso recipiat. Nunc o filij dei audite et intelligite quid spiritus dei ad uos dicat! ne de meliore parte pereatis.

Et spiritus dei uobis dicit. In ciuitatem et regionem uestram aspicite. et nefarios homines a uobis abicite qui peiores iudeis sunt! et similes saduceis. Nam quamdiu uobiscum manserint. tuti et securi esse non poteritis. Ecclesia enim super iniquitatem istorum plorat et plangit! quoniam filij eius in iniquitate istorum contaminantur.

Quapropter ipsos a uobis proicite ne congregatio et ciuitas uestra pereat! quoniam in colonia pridem conuiuium regalium nuptiarum preparatum est. unde plateę eius adhuc fulminant. Ego autem timida et paupercula per duos annos ualde fatigata sum. ut coram magistris et doctoribus ac ceteris sapientibus in quibusdam maioribus locis ubi mansio illorum est! uiuente uoce ista proferrem. Sed quia ęcclesia diuisa erat! uocem hanc interim subtraxi.

Scripture echoes

↩1Thess.4.16;1Cor.15.52 — For the Lord himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God, and the dead in Christ will rise first. 1Cor.15.52 — in a moment, in the twinkling of an eye, at the last trumpet—for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.
↩Gen.1.14-Gen.1.18 — And God said, "Let there be lights in the expanse of the heavens to separate the day from the night, and let them be for signs and for seasons and for days and years." Gen.1.15 — and let them be lights in the expanse of the heavens to give light upon the earth — and it was so. Gen.1.16 — And God made the two great lights—the greater light to rule the day, and the lesser light to rule the night—and the stars. Gen.1.17 — And God set them in the expanse of the heavens to give light upon the earth, Gen.1.18 — and to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good.
↩Ps.73.3 — For I was envious of the arrogant, when I saw the prosperity of the wicked.
↩John.3.8 — The Spirit blows where it wishes, and you hear its sound, but you do not know where it comes from or where it is going. So it is with everyone who is born of the Spirit.
↩Rom.10.18 — But I ask, did they not hear? Indeed, their voice has gone out to all the earth, and their words to the ends of the inhabited world.
↩Gen.4.4-Gen.4.5 — And Abel also brought some of the firstborn of his flock and their fat portions. And the LORD looked with favor on Abel and his offering. Gen.4.5 — but to Cain and to his offering he had no regard; and Cain was very angry, and his face fell.
↩Gen.4.8 — And Cain said to Abel his brother, 'Let us go out to the field.' And when they were in the field, Cain rose up against Abel his brother and killed him.
↩Gen.7.5 — And Noah did according to all that the LORD had commanded him.
↩Gen.4.1-Gen.4.8 — Now the man knew Eve his wife, and she conceived and bore Cain, saying, 'I have gotten a man with the help of the LORD.' Gen.4.2 — And she again bore his brother Abel. And Abel was a keeper of sheep, and Cain was a worker of the ground. Gen.4.3 — And it came about at the end of days that Cain brought, from the fruit of the ground, an offering to the LORD. Gen.4.4 — And Abel also brought some of the firstborn of his flock and their fat portions. And the LORD looked with favor on Abel and his offering. Gen.4.5 — but to Cain and to his offering he had no regard; and Cain was very angry, and his face fell. Gen.4.6 — Then the LORD said to Cain, "Why are you angry, and why has your face fallen?" Gen.4.7 — If you do well, will you not be accepted? But if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it. Gen.4.8 — And Cain said to Abel his brother, 'Let us go out to the field.' And when they were in the field, Cain rose up against Abel his brother and killed him.
↩Gen.9.20-Gen.9.21 — And Noah, a man of the ground, began by planting a vineyard. Gen.9.21 — He drank of the wine and became drunk and lay uncovered in his tent.
↩Gen.9.20-Gen.9.27 — And Noah, a man of the ground, began by planting a vineyard. Gen.9.21 — He drank of the wine and became drunk and lay uncovered in his tent. Gen.9.22 — And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside. Gen.9.23 — Shem and Japheth took the garment, laid it on both their shoulders, and walked backward and covered their father's nakedness; their faces were turned away, and they did not see their father's nakedness. Gen.9.24 — When Noah awoke from his wine, he knew what his youngest son had done to him. Gen.9.25 — And he said, 'Cursed be Canaan; a servant of servants shall he be to his brothers.' Gen.9.26 — And he said, 'Blessed be the LORD, the God of Shem; and let Canaan be a servant to them.' Gen.9.27 — May God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be a servant to them.
↩Gen.9.25-Gen.9.27 — And he said, 'Cursed be Canaan; a servant of servants shall he be to his brothers.' Gen.9.26 — And he said, 'Blessed be the LORD, the God of Shem; and let Canaan be a servant to them.' Gen.9.27 — May God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be a servant to them.
↩Gen.9.25 — And he said, 'Cursed be Canaan; a servant of servants shall he be to his brothers.'
↩Gal.4.27;Isa.54.1 — For it is written: "Rejoice, O barren one, you who have never given birth; break forth and shout, you who have never been in labor; for the children of the desolate woman are many, more than those of her who has a husband." Isa.54.1 — Sing, O barren one who did not bear; break forth into singing and cry aloud, you who did not labor with child! For the children of the desolate one will be more than the children of the married wife, says the LORD.
↩Gen.3.24;Gal.5.4 — So he drove out the man, and he settled east of the Garden of Eden the cherubim, and the flaming sword that turns every way, to guard the way to the tree of life. Gal.5.4 — You have been severed from Christ, you who are being justified by the law; you have fallen away from grace.
↩Exod.31.18;Deut.9.10 — And when he had finished speaking with him on Mount Sinai, God gave Moses the two tablets of the testimony, stone tablets written with the finger of God. Deut.9.10 — And the LORD gave me the two stone tablets, written with the finger of God, and on them were all the words that the LORD spoke with you from the midst of the fire on the day of the assembly.
↩Gen.3.7-Gen.3.21 — Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made coverings for themselves. Gen.3.8 — And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. Gen.3.9 — And the LORD God called to the man and said to him, "Where are you?" Gen.3.10 — He said, "I heard your voice in the garden, and I was afraid, because I was naked, and I hid myself." Gen.3.11 — And he said, "Who told you that you are naked? Have you eaten from the tree that I commanded you not to eat from?" Gen.3.12 — The man said, "The woman whom you gave to be with me — she gave me fruit from the tree, and I ate." Gen.3.13 — Then the LORD God said to the woman, "What is this you have done?" And the woman said, "The serpent deceived me, and I ate." Gen.3.14 — And the LORD God said to the serpent, Because you have done this, cursed are you above all livestock and above every animal of the field; on your belly you shall go, and dust you shall eat all the days of your life. Gen.3.15 — I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel. Gen.3.16 — To the woman he said, "I will greatly multiply your pain and your conception; in pain you shall bring forth children, and your desire shall be for your husband, and he shall rule over you." Gen.3.17 — And to Adam he said, "Because you listened to the voice of your wife and ate from the tree of which I commanded you, 'You shall not eat from it,' cursed is the ground because of you; in toil you shall eat of it all the days of your life. Gen.3.18 — And thorns and thistles it shall bring forth for you, and you shall eat the plants of the field. Gen.3.19 — By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you shall return. Gen.3.20 — And the man called his wife's name Eve, because she was the mother of all living. Gen.3.21 — And the LORD God made garments of skin for Adam and for his wife, and clothed them.
↩Rom.8.12-Rom.8.13 — So then, brothers and sisters, we are debtors—not to the flesh, to live according to the flesh. Rom.8.13 — For if you live according to the flesh, you are about to die; but if by the Spirit you put to death the deeds of the body, you will live.
↩Gen.3.17-Gen.3.19 — And to Adam he said, "Because you listened to the voice of your wife and ate from the tree of which I commanded you, 'You shall not eat from it,' cursed is the ground because of you; in toil you shall eat of it all the days of your life. Gen.3.18 — And thorns and thistles it shall bring forth for you, and you shall eat the plants of the field. Gen.3.19 — By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you shall return.
↩John.12.35 — Jesus said to them, "The light is among you for a little while longer. Walk while you have the light, so that darkness does not overtake you. The one who walks in the darkness does not know where he is going."
↩Exod.3.14 — And God said to Moses, 'I AM WHO I AM.' And he said, 'Say this to the people of Israel: I AM has sent me to you.'
↩Ps.19.12 — Even Your servant is warned by them; in keeping them there is great reward.
↩Song.4.12-Song.4.16 — A garden locked, my sister, bride; a spring locked, a fountain sealed. Song.4.13 — Your shoots are an orchard of pomegranates with choice fruit, henna with nard plants, saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all the finest spices Song.4.14 — nard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all the chief spices— Song.4.15 — A garden fountain, a well of living waters, and flowing from Lebanon. Song.4.16 — Awake, O north wind, and come, O south wind! Blow upon my garden that its spices may flow out. Let my beloved come to his garden and eat its choice fruits.
↩Matt.6.25;Luke.12.22-Luke.12.23 — Therefore I tell you, do not be anxious about your life, what you will eat [or what you will drink], nor about your body, what you will put on. Is not the life more than food, and the body more than clothing? Luke.12.22 — And he said to his disciples, "Therefore I tell you, do not be anxious about your life, what you will eat, nor about your body, what you will put on. Luke.12.23 — For the soul is more than food, and the body more than clothing.
↩Isa.28.1-Isa.28.4;Rev.3.11;Jas.1.12;2Tim.4.8 — Woe to the proud crown of Ephraim's drunkards, and the fading flower of its glorious beauty, which is on the head of the fat valleys of those overcome with wine! Isa.28.2 — Behold, the Lord has a strong and mighty one, like a storm of hail, a destroying tempest, like a flood of mighty overflowing waters, he will cast to the earth with the hand. Isa.28.3 — The proud crown of Ephraim's drunkards will be trampled underfoot. Isa.28.4 — And the fading flower of its glorious beauty, which is on the head of the fat valley, will be like a first-ripe fig before summer; when the one who sees it sees it, while it is still in his hand, he swallows it. Rev.3.11 — I am coming soon. Hold fast to what you have, so that no one may take your crown. Jas.1.12 — Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life, which the Lord has promised to those who love him. 2Tim.4.8 — From now on, there is reserved for me the crown of righteousness, which the Lord, the righteous Judge, will give me on that day — and not only to me, but also to all who have loved his appearing.
↩Isa.14.12-Isa.14.14 — How you have fallen from heaven, O Day Star, son of Dawn! You have been cut down to the earth, you who laid low the nations! Isa.14.13 — And you said in your heart, 'I will ascend to the heavens; above the stars of God I will raise my throne, and I will sit on the mount of assembly, in the far reaches of the north." Keep the quotation open into v.14 for continuity. Isa.14.14 — I will ascend above the heights of the clouds; I will make myself like the Most High.'" Close the quotation here so the transition to v.15 lands clearly.
↩Luke.10.18 — He said to them, "I watched Satan fall from heaven like lightning."
↩Judg.2.11-Judg.2.13;1Kgs.18.18-1Kgs.18.40 — Then the Israelites did what was evil in the sight of the LORD and served the Baals. Judg.2.12 — and they abandoned the LORD, the God of their fathers, who had brought them out of the land of Egypt, and they went after other gods, from the gods of the peoples who were around them, and they bowed down to them, and they provoked the LORD to anger. Judg.2.13 — They abandoned the LORD and served Baal and the Ashtaroth. 1Kgs.18.18 — But he answered, "I have not troubled Israel, but you and your father's house have, by forsaking the commandments of the LORD and going after the Baals." 1Kgs.18.19 — Now then, send word and gather all Israel to me at Mount Carmel, along with the four hundred fifty prophets of Baal and the four hundred prophets of Asherah, who eat at Jezebel's table. 1Kgs.18.20 — So Ahab sent to all the people of Israel and gathered the prophets to Mount Carmel. 1Kgs.18.21 — And Elijah drew near to all the people and said, "How long will you keep limping between two opinions? If the LORD is God, follow him; but if Baal, follow him." And the people did not answer him a word. 1Kgs.18.22 — Then Elijah said to the people, 'I alone am left as a prophet of the LORD, but the prophets of Baal are four hundred and fifty men.' 1Kgs.18.23 — Let them give us two bulls. Let them choose one bull for themselves, cut it up, and lay it on the wood, but put no fire to it. I will prepare the other bull and lay it on the wood, but put no fire to it. 1Kgs.18.24 — Call on the name of your god, and I will call on the name of the LORD. The god who answers by fire, he is God. And all the people answered and said, "The word is good." 1Kgs.18.25 — Then Elijah said to the prophets of Baal, "Choose for yourselves the one bull and prepare it first, for you are the many; and call on the name of your god, but put no fire to it." 1Kgs.18.26 — And they took the bull that was given to them and prepared it, and they called on the name of Baal from morning until noon, saying, "Baal, answer us!" But there was no voice, and no one answered. And they limped around the altar that had been made. 1Kgs.18.27 — And at noon Elijah mocked them and said, "Call out with a loud voice, for he is a god! Either he is musing, or he is busy, or he is on a journey. Perhaps he is asleep and must be awakened." 1Kgs.18.28 — So they cried out in a loud voice, and they gashed themselves, as was their custom, with swords and lances, until blood gushed out upon them. 1Kgs.18.29 — And it came to pass, when the midday had passed, that they prophesied until the offering of the evening sacrifice, and there was no voice, and there was no one answering, and there was no one paying attention. 1Kgs.18.30 — Then Elijah said to all the people, "Come near to me." And all the people came near to him. And he repaired the altar of the LORD that had been torn down. 1Kgs.18.31 — And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of the LORD came, saying, 'Israel shall be your name.' 1Kgs.18.32 — And he built an altar in the name of the LORD, and he made a trench around the altar, large enough to hold two measures of seed. 1Kgs.18.33 — And he arranged the wood, and cut the bull in pieces, and laid it on the wood. 1Kgs.18.34 — And he said, "Fill four jars with water and pour it on the burnt offering and on the wood." And he said, "Do it a second time." And they did it a second time. And he said, "Do it a third time." And they did it a third time. 1Kgs.18.35 — And the water flowed around the altar, and even the trench was filled with water. 1Kgs.18.36 — And it came to pass at the offering of the offering that Elijah the prophet drew near and said, "O LORD, God of Abraham, Isaac, and Israel, let it be known today that you are God in Israel, and I am your servant, and by your word I have done all these things." 1Kgs.18.37 — Answer me, LORD, answer me, that this people may know that you, LORD, are God, and that you have turned their hearts back. 1Kgs.18.38 — Then the fire of the LORD fell and consumed the burnt offering, the wood, the stones, the dust, and the water that was in the trench. 1Kgs.18.39 — When all the people saw it, they fell on their faces and said, "The LORD — he is God! The LORD — he is God!" 1Kgs.18.40 — And Elijah said to them, "Seize the prophets of Baal; let not one of them escape." And they seized them, and Elijah brought them down to the brook Kishon and slaughtered them there.
↩Gen.2.7 — Then the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
↩Gen.2.7 — Then the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
↩Eccl.12.7 — and the dust returns to the earth as it was, and the spirit returns to God, who gave it.
↩Gen.3.19 — By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you shall return.
↩1Cor.15.52 — in a moment, in the twinkling of an eye, at the last trumpet—for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.
↩Gen.2.7 — Then the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
↩1Cor.15.45-1Cor.15.49 — So also it is written, 'The first man Adam became a living soul'; the last Adam became a life-giving spirit. 1Cor.15.46 — But the spiritual is not first; rather, the natural comes first, and then the spiritual. 1Cor.15.47 — The first human was from the earth, made of dust; the second human is from heaven." This harmonizes with v.21 while preserving Adam-Christ representation. 1Cor.15.48 — As was the one made of dust, so also are those made of dust; and as is the heavenly one, so also are those who are heavenly. 1Cor.15.49 — And just as we have borne the image of the earthly one, we will also bear the image of the heavenly one.
↩Ps.104.30;Ps.105.30 — When you send forth your Spirit, they are created, and you renew the face of the ground. Ps.105.30 — Their land swarmed with frogs, even in the chambers of their kings.
↩1Cor.15.52 — in a moment, in the twinkling of an eye, at the last trumpet—for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.

Notes

1 ↩The relative pronoun 'qui' (nom. pl. m.) is glossed as referring to the abysses, but the antecedent is grammatically ambiguous — abyssos is accusative plural feminine. The sense rendered here takes the abysses as the structural support that sustains the body in place.
2 ↩'firma coagulatio' is unusual; likely a divinely established cohesive principle in the created order rather than a literal curdling. Rendered as 'firm bond' to preserve both the solidity sense and the relational force of creation's interdependence.
3 ↩'Hęc' likely refers back to the elements and celestial lights just described. 'innstrumenta edificationis hominis' is unusual; 'edificationis' carries both moral-spiritual formation and the sense of being built up through creation. 'quę tangendo' is grammatically compressed — likely 'quę tangendo (comprehendit)' or similar, linking back to the action described in the following section. Rendered to preserve the tactile, participatory sense.
4 ↩scilicet rendered as 'that is' to capture its explicative force; the phrase clarifies why touching is significant.
5 ↩cum ipsis rendered as 'together with them' (associative/instrumental), capturing the intimate union of knowledge and the elements.
6 ↩cum eis rendered as 'together with them' (associative/instrumental), indicating the cooperative exercise of power.
7 ↩licentiam possibilitatis rendered as 'freedom of possibility' — the Latin pairs license/freedom with possibility/power, suggesting the capacity to act. Sed et taken as 'but … at all' to capture the adversative + emphatic force.
8 ↩cum eo rendered as 'with him' (associative), indicating accompaniment or presence.
9 ↩Sic rendered as 'thus' to introduce the resultative conclusion. cum homine as 'with man' (associative).
10 ↩cum illis rendered as 'with them' (associative), completing the reciprocal relationship.
11 ↩principal magisterium rendered as 'chief teaching office' — magisterium carries both instructional and authoritative senses; the phrase is appositive, identifying Noah with the office itself.
12 ↩The manuscript form prophetę is uncertain — possibly prophetam (acc. sg.) or a feminine form. Rendered here as 'of the prophetess' (genitive) to fit the appositive series, but the reading is tentative.
13 ↩tempus obedientię in munere suo — the referent of 'suo' is ambiguous: it could point to the office itself or to the person holding it. Rendered here as 'the office entrusted to it' (i.e., to the time/season of obedience).
14 ↩quod may function as a causal conjunction ('because') rather than a complementizer introducing a statement; the translation treats it as introducing the content of the lament.
15 ↩quod here likely functions causally ('because') rather than as a complementizer; rendered accordingly.
16 ↩quod (first instance) likely causal; quod (second instance) introduces indirect discourse after secundum ('according to what the devil says').
17 ↩Spoken in the voice of the self-deceiving cleric, echoing the devil's words from the previous sentence.
18 ↩Hoc refers back to the self-praise of the previous sentence; Hildegard denies the claim.
19 ↩cum rendered as 'since' (causal) rather than 'when' (temporal) or 'although' (concessive); context favors causal reading given the prophetic indictment that follows.
20 ↩cum is ambiguous between temporal ('when'), causal ('since'), and concessive ('although'); temporal chosen as most natural in context.
21 ↩Dies esse deberetis is a striking phrase, likely meaning 'You ought to be [as] days' — i.e., to be lights or to endure as days do. The sense is compressed and somewhat enigmatic; rendered literally to preserve the force of the Latin.
22 ↩autem rendered as 'however' to capture its continuative-adversative force, contrasting Abel's righteousness with Cain's vulnerability.
23 ↩The form 'uitę' is an archaic or orthographic variant of 'uitae' (genitive of 'uita', life). The sense is likely 'barren of life' or 'barren with respect to life.'
24 ↩The form 'uitę' again appears as an archaic/orthographic variant of 'uitae'. 'feta uitę' is rendered as 'made fruitful in life' — the sense is that the Church bears life by faith.
25 ↩The Latin 'cum maledictione irrisionem' is rendered as 'with a curse brought mockery' — the sense is that the devil's actions carried both curse and derision, enacted through violence and evil deeds within Abraham's lineage.
26 ↩'Finger of God' writing the law echoes Exodus 31:18 and Deuteronomy 9:10, where the tablets were written by the finger of God.
27 ↩singularitas/singularis proprietas: rare terms; sense uncertain — could mean 'uniqueness of way of life' or 'special distinctiveness.' Rendered as 'a singular and special character' to capture both nouns without overcommitting.
28 ↩pactum ... per spiritum sanctum promiserat: the covenant promised through the Holy Spirit likely refers to the New Covenant. Subject of declinauit is the spiritual people (or the Church personified as 'she').
29 ↩uelut iudei fecerant: comparison to the Jews' behavior — likely echoing a pattern of covenant unfaithfulness. The comparison is left as the Latin presents it.
30 ↩proprietatis suę: 'its own special character/propriety' — the abbreviated suę = suae. The sense is that each rank fashioned its own rule according to its own will rather than submitting to a shared discipline.
31 ↩proprietas suam abscidat — the call to radical self-dispossession echoes the broader ascetical tradition of severing attachment to personal claim and control. abscidat (cut away) is vivid and violent; the force is decisive renunciation, not gradual detachment.
32 ↩ad seruos seruorum computabimini — the phrase 'servants of servants' is a biblical idiom denoting the lowest rank (cf. Genesis 9:25, 'servant of servants'). The warning is that those who fail to act on these demands will be counted among the most degraded, not the honored.
33 ↩'Sed et quasi in zelo domini de uobis imprecabitur': The syntax is compressed. The subject of 'imprecabitur' is indefinite ('someone'), and 'quasi in zelo domini' modifies the cursing — it will be done under the appearance or pretext of zeal for the Lord. The ambiguity is whether the zeal is genuine or feigned; the translation preserves the 'quasi' hedge.
34 ↩'ad internetionem': 'Internetio' is a rare/medieval Latin form meaning destruction, ruin, or perdition. The phrase 'uias... ad internetionem' describes ways that lead toward or are aimed at destruction.
35 ↩'a diabolo seductus et missus': The participial phrase modifies 'populus iste' — the people are both seduced and dispatched/sent by the devil. The passive participles indicate the devil is the agent behind their actions.
36 ↩ita quod can be resultative ('with the result that') or causal ('because'); the resultative reading fits the flow of the passage better here.
37 ↩The interjection 'ue' is uncertain in this context; it is rendered here as an exclamatory 'woe,' but the reading remains doubtful.
38 ↩The form 'multę erumpnę' is uncertain and likely a corruption of 'multae erumpnae'; the translation reflects the most plausible intended sense.
39 ↩contenebretur is a rare verb; the sense 'be darkened/held fast in blindness' is plausible but uncertain. Rendered here as 'be blinded' to capture the likely intended meaning of spiritual obscurity in one's own sight.
40 ↩erumpnarum is a rare word, possibly related to erumpere ('to burst forth'). Rendered as 'calamities' to convey the sense of sudden, breaking disasters. The conjunction/quod here likely carries a consecutive force ('so that').
41 ↩respectum bonę uoluntatis rendered as 'a right intention of will' — respectus here carries the sense of regard or aim, and bonę uoluntatis (good will) together suggest a well-directed intentionality.
42 ↩quod at the start of this sentence likely functions as a relative pronoun referring back to the Devil's working of error ('which/something that'), or as a conjunction introducing a further point. Rendered as 'something' to capture the connective sense smoothly.
43 ↩Likely alludes to Psalm 104:30 (Vulg. 103:30): 'Emitte spiritum tuum, et creabuntur, et renovabis faciem terrae.' The neighboring section (HildE.1.268.67.s5–s6) quotes this psalm explicitly.
44 ↩Nam deus in nullum respicit: likely meaning 'God regards nothing [as outside himself / as nothing at all]' — i.e., God sees all things in himself and nothing falls beyond his sight. The sense is preserved without resolving the precise metaphysical nuance.
45 ↩The second 'quod' (token_index 11) is ambiguous between a relative ('through which') and a causal ('because') reading. The causal reading was chosen to fit the exclamatory force of the sentence and the preceding clause.
46 ↩Surface 'plate' appears truncated in the source; likely medieval 'plateę' (plateae, 'streets'). Translation assumes 'streets' or 'squares' of the city.

Epistolae: Letters to Frederick Barbarossa and Henry II of England companion

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