LXXXV. Hotno in puritate fidei Deum intelligaty et Diaboli illusiones rejiciat.
LXXXV. Hotno in puritate fidei Deum intelligaty et Diaboli illusiones rejiciat.
For if a person doesn't know how to lead himself and the creatures he sees, how could he possibly lead to the end God, whom he does not see? But in the purity of faith, one should understand God and see Him, and not despairingly say, 'Who is God that can help me?' when one does not know; and that one is submerged in such deep evils that one cannot have life and joyful happiness in them. For the devil's crowd hints at God, not as God, but as a mere statue, and because of their wickedness, they strive more to deny the glory of happiness than to desire to have it. If someone wants to be saved, they shouldn't rely on themselves, but trust in God and cast away the devil's illusions; and as much as they can, they should cleanse themselves from their sins through true repentance, so that when their soul leaves its body, it may be purified more gently in that life and more quickly freed from the penalties it deserves. These things have been said about the souls of the penitent, to be purified and saved; let the faithful pay attention to these, and keep them in mind as part of good knowledge. This is the second part of the work, which has been permitted. Soon, the same will be sent. 102 chapters of the third part concerning the man looking toward the north and the east. The complaint of the elements. God's response to the elements. Pride is a burden. The response of humility. Words of envy. The response of love. Words of empty glory. The response of the fear of the Lord. Wine, the truth of obedience. The answer lies in obedience. Beware of infidelity. The foundation of faith is a deep understanding of God, and one must reject the illusions of the devil. Truth is the antidote to despair. The response of hope. Let your heart be pure in faith, and reject the illusions of the devil. The response is about purity of faith. The truth of faith is that God is understood, and the illusions of the devil are to be rejected. Even though the Devil never stops trying to ensnare a person with vices, he cannot take away the glory of God. God shows man that he should not fall into the confusion of sins. The winds, the air, and the greenery of the world fully obey, showing that a person should not seek glory and honor for themselves, but should give glory and honor to God. David addressed the same matter. Just as the elements cause various creatures to sprout and take away their fruitfulness, so too does the soul, through a good reputation, bring forth virtues, and through contemplation, does prayer return to God. Just as elements can give rise to various creatures and take away their ability to bear fruit, so too does the soul produce virtues through a good reputation, and through contemplation, prayer returns to God. God sometimes torments people in their filthy sins until they return to Him in repentance. God wants everything to be pure in His sight. The winds and the air often cause damage to the fruits of the earth because people do not open their hearts to justice. Some wicked people say that the Lord can be whatever they want Him to be, even though they have never seen Him. Some people claim they can see God through good understanding and through other temporary things. A person tries to confine their Creator just like a creature. No one could discover the Scriptures if wisdom hadn't dictated them. As long as creation provides for human beings what is suitable for their needs, a person will not see the perfection of joys, which will be experienced after the end of the world with the greatest happiness. The Book of Wisdom speaks to the same matter, XXXIII. The vices that tempt you can be resisted by the seven gifts of the Holy Spirit, for the power of God completely surpasses them. Specifically, about pride and its nature and what it signifies. Specifically about envy and its nature and what it signifies. The Book of Wisdom addresses the same matter. Specifically about empty glory and its habit, and what it signifies. Specifically about disobedience and its nature, and what it signifies. Specifically about infidelity and its nature, and what it signifies. Paul speaks to the same matter. Specifically about despair and its habit, and what it signifies, XLII. Specifically about lust and its nature, and what it signifies. Paul speaks about the same matter, specifically regarding the zeal of God and what it signifies. The words of Job about the same matter, XLVI. About certain purgatorial pains of souls who have sinned in pride, why they should endure these things in this way. How do people, through repentance, overcome the sin of pride? The sackcloth, bending of the knee, blows, sighs, and tears drown out pride. XLVIII. What is deceit, being the mother of vices, does not flourish in the dew of blessing. Regarding certain purgatorial punishments of souls of those who are submerged in them. They have sinned out of envy, and why should they suffer in this way? In what way do people purify themselves from the sin of envy through repentance? Those who envy the good in others and do not love them tried to oppress Christ, and for this reason, they were destroyed. Envy, when stirred by hatred, moves all the powers of a person's soul and is likened to the devil, who tries to resist God. Regarding certain purgatorial punishments of souls of some people who sin for the sake of empty glory in this world, why do they hold onto those things in that way? How do people punish their bodies for the emptiness of vain glory? What good is it to you if your empty glory leads you to will your own desires, while everything that is holy is brought to mockery? Also, regarding certain purgatorial punishments of souls of some people who have sinned through disobedience, you should consider why they must endure such things. How people examine their own disobedience through repentance. Disobedience is the worst evil, for it neither fears God nor honors man. Regarding certain purgatorial punishments of the souls of those who sinned through infidelity in this world, why do they have to endure them? In what way can people, by repenting, erase the sin they contract through their unbelief? What is unfaithful, and does not trust in God, despises the creation of God. David's words on the same matter, LXIIII. About certain punishments of the souls of those who have despaired of God's mercy in this world, and why they endure such things in purification. How can people drive away despair both in their labors and in their comforts? Despair, which kills the soul of a person, destroys them completely, and this is also true for certain other purgatorial punishments of souls of some people who have sinned in lust and fornication, and why they suffer in this way. Moreover, there are certain other purgatorial punishments in which the souls of some people are punished for committing adultery, and the reason they endure these sufferings in this way. Furthermore, regarding certain other punishments, in which the souls of some people are purified, those who vowed their chastity to God and then violated that same vow endure these penalties, and the reason they suffer these same punishments in this way is explored. Moreover, concerning certain other purgatorial punishments, in which the souls of those are cleansed who have corrupted human nature through fornication, and why they must endure such things. Moreover, concerning certain other purgatorial punishments, in which the souls of those are cleansed who have corrupted human nature through fornication, it is examined why they suffer in this way. Just as people, in their lust and sinful fornication, punish the same sin in their own bodies. Fornication is like the beasts that kill other animals. A man and a woman who engage in magical arts together are not meant to be joined legally afterward. Those who have sinned in adultery should punish themselves with repentance. Adultery weakens those who commit it through their own wickedness. Those virgins who do not fulfill their vow of chastity should cast aside the veils of virginity, and how they afflict themselves with repentance. Anyone who offers themselves to God but then looks back is like a pagan. How can those who have abandoned their humanity through fornication afflict themselves with repentance? The sin that is contrary to human nature is a wickedness of the devil's heart, and how can those who engage in bestiality be considered anything but worse than vermin? A person who engages in fornication with animals is worse than worms, for they do not act against their own nature. When a person indulges in lust, they offer themselves to the allure of temptation and build their own ruin, which must be avenged by God. David went to the same place. Chapter 65 is omitted.
Read the original Latin
Cum enim homo se ipsum et creaturas quas videt, nesciat, quomodo Deum quem non videt, ad finem perducere posset?
Sed in puritate fidei Deum inteiiigat, et videat, et non desperando dicat, quia quis Deus sit, qui ei succurrere possit, nesciat; et quod in tam profunda mala submersus sit, quod in eis vitam et laetum gaudium habere non possit.
Nam diabolica turba Deum, non sicut Deum, sed sicut sculptile esse hominibus innuit, et propter nequitiam suam gloriam beatitudinis magis abnegare contendit, quam eam habere desideret.
Quod qui salvari vult homo, non faciat, sed in Deum confldat, et diabolicas illusiones de se projiciat; et de peccatis suis, quatenus potuerit, per veram poenitentiam se emundet, quatenus quum anima sua corpus suum exuerit, in iila vita mitius purgari, et citius debitis poenis eripi mereatur.
Haec autem de poenitentium animabus purgandis et salvandis dicta sunt, et fldelia sunt; et fidelis his attendat, et ea in memoriam bonae scientiae componat.
FLNIT SECUNDA PARS I) permiUereni W. mox idem eunda eeereta. 102 CAPITULA TERTIAE PARTIS DE VIRO AD SEPTENTRIONEM ET AD ORIENTEM ASPICIENTE «) I.
Querela elementorum.
Responsum Dei ad elementa.
Verha superbiae.
Responsum humilitatis.
Verba invidiae.
Responsum charitatis.
Verba inanis gloriae.
Responsum timoris Domini.
Vini, Verha inohedientiae.
Responsum ohedientiae.
Ver6a infidelitatis.
Bcsponsum /idei.
Ver6a desperationis.
Responsum spei.
V(er6a iuajtertae.
Responsum castitatis.
Ver6a ze/i i)ei.
Quod guamvis Diabolus hominem vitiis irretire non cesset, tamen gloriam Dei evacuare non poterit.
Qicod Deus homini demonstrat ne in confusionem peccatorum cadat.
Quod venti et aer ac viriditas mundi, J)eo pleniter ohedientes, ostendunt ut homo de honis actibus suis non sibi, sed gloriam et honorem det Deo.
David ad eamdem rem.
Quod sicut elementa diversas creatufas germinare faciunt, sicut fructificationem eis subtrahtmt, ita etiam de anima per bonam famam virtutes exeunty et per contemplationem oratio^ num revertuntur.
Quod elementa, humano more non loquentia, hominum iniquitatibus subvertuntur, uhi foeditati eorum communicant.
Quod Deus homines in peccatis sordentes interdum cruciat, quousque ad ipsum in poenitentia redeant.
Quod Deus vult quod omnia in conspectu ejus munda sint.
Quod venti et aer multoties emittunt laesiones fructihus terrae, quoniam homines ad justitiam corda sua non aperiunt.
Quod quidam perversi homi" nes dicunty quis Dominus ille esse possit, qu^m nunqu^m viderunt.
Quod homines Deum per bonam seientiam et per alias tempor^les creaturas vident.
Quod homo Creatorem suum sicut creaturam constringere tentat.
Quod Scripturas nullus hominum invenire posset, si sapientia illas non dictasset.
Quamdiu creatura hominibus ea quae usui eorum apta sunt, pro^ ducit, perfectionem gaudiorum homo 103 non videbit, quam post finem mundi cum summa bcatitudine beatus habebit.
Liber Sapientiae ad eamdem rem, XXXIII.
Quod vitia, septem donis Spiritus Sancti resistere tentantia, rirtus Dei omnino exsuperat, XXXIIII.
Specialiter de superbia et habitu ejus et quid significet.
Specialiter de invidia et habitu ejus et quid siynificet.
Liber Sapientiae ad eamdem rem.
Specialiter de inani gloria et habitu ejus et quid significet, XXXVIII.
Specialiter de inobedientia et habitu ejus et quid significet.
SpeciaLiter de infidelitate et de habitu ejus et quid significet, XL.
Paulus ad eamdem rem.
Specialiter de desperatione et habitu ejus et quid significet, XLII.
Specialiter de ItLXuria et habtiu ejus et quid significet, XLUI.
Paulus ad eamdem rem, XLIIIL Item specialiter dc forma zeli Dei et quid significet.
Verba Job de eodem, XLVI.
De quibusdam purgatoriis poe^ nis animarum quorumdam homimim qui in superbia peccaverant, ei quare ea^ hoc modo sustineant.
Quomodo homines poeniiendo peccatum superbiae in came sxm pur niant.
Quod cilicium, flexio genuum, verbera, suspiria et lacrimae smperbiam demergunt.
XLVIIIL Quod sujterbia, mater vitiorum existens, in rore benedictionis vtrtutum non germinat.
Item de quibusdam purgatoriis poejjis animarum hominum illorum qui in >) submergunt W. invidia deliqtlerant, et cur eanlem sic patiantur.
Qualiter homines poenitendo delictum invidiae in semetipsis purgent.
Quod invidi bonum in aliis non amantes, Christum opprimere conabantur, propter quod destructi sunt.
Quod invidia, cum odio omnes vires animae homi^iis connmovens, Diabolo assimilatur, qui Deo resistere tentat.
LllIL Item de quibusdam purgato^ riis poenis animarum quorumdam hominum, qui inani gloria in saeculo peccor verant, et quare illas sic habeant.
Quomodo homines pocnitendo peccaium inanis gloriae in corporibus suis puniant.
LVL Quod inanis gloria, voluntatem suam hcibere volens, omnia quae sancta sunt, in irrisionem ducit.
Item de quibusdam purgatoriis poenis animarum quorumdam hominum^ qui per inobedientictm deliquerant, et quare eas tali modo patiantur, LVIII.
Qualiter homines poenitendo delictum inobedientiae in semetipsis examinent.
Quod inobedientia pessimum malum exislens, nec Deum timere, nec hominem honorare vtdt.
Item de quibusdam purgatoriis poenis animarum hominum illorum qui in saeculo per infidelitatem peccaverani, ei cur eas sic sustineant.
Quofhodo homines poenitendo peccatum quod per infideliiatem sibi contrahunt, in semetipsis deleant.
Quod infidelilcts, nec Deonec homiiiibus confidens, creaturam Dei con" temnit, LXIII.
Verba David ad eamdem rem, LXIIII.
De quibusdam poenis animorrvm hominvm illorum qui i7i saeculo vi104 ventes de misericordia Dei desperaveranty et cur eas in purgatione sic sustineant.
LXV, Quomodo tam in laboribus quam in lenitatibus desperationem de se homines abigant.
Quod desperatio, animam hominis occidens, ab omni bono destruit, LXVIL Item de aliis quibusdam purgatoriis poenis animarum quorumdam hominum qui in luxuria et fornicatione deliquerant^ et cur cas sic patiantur.
LXVIIL Jtem de quibusdam aliis purgatoriis poenis^ in quibus animae quorumdam hominum puniuntur^ qui adulteria perpetraverant, et quare eas hoc modo sustineant.
LXVIIIL Item de quibusdam aliis poenis, in quibus animae quorumdam hominumpurgantur^qui castitatem suam Deo voveranty et idem votum violaverant, et cur easdem poenas hoc modo habeant.
Item de quibusdam aliis purgatoriis poenis, in quibus animae illorum mundantur, qui humanam naturam in eontrariaforniccUione everteranty et quor re eas bic patiantur.
Item de quibusdam aliis puYgaioriiS' poeniSy in quibus animae qu^ rumdam hominum examinantur, qui se pecoribus in fornicatione commiscuerant, et cur illas ita habeant.
LXXIL Quomodo homines, in luxuria et fomicatione peccanteSy idempeccatum in corporibus suis pocnittndo puniant.
Quod fornicatio asjndibus et bestiis similis est, quae caetera animalia occidunt.
Quod masculus et foemina^ qui per magicas artes commiscentur^ di' gni non sunt ut postea legaliter conjun^ gantur.
Qualiter poenitendo se puniant qui in adulterio peccaverint.
Quod adulterium, iniquHas magna existenSy adulteros in viribus suis debilitat.
Quod virgines quae votum castitatis non persolverinty velamina vtrginitatis deponant, et viduitcUis reci" piant, et quomodo se ipsas poenitendo affligant.
Quod qui Deo se obtulerity et post tergum respexerit, pagano assimilatur.
Quomodo per poenitentiam se affliganty qui in fornicatione huma" narn naiuram destituerint.
Quodpeccalum contrariae fornicationiSy humanae naturae facinorosum existenSy vis cordis Diaboli est, LXXXL Qualiter potniteant qui se pecoribus commiscent.
Quod homo qui cum pecoribus per fornicationem pecccU, in hoc peccato nequior vermibus esty qui de natura sua non procedunt.
Quod cum homo in luxuria praevaricatury cUiemonibus oblcUionem offerty et sibimetipsi ruinam aedificaty a Deo vindicandus.
David ad eamdem rtm. >) Capitulum LXVllI om.
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