Prologus
The Whisper of Divine Mercy
God transitions from the terror of the Old Law to the gentle, merciful invitation of the New Covenant.
Awe and wonders have been heard in our land. It was truly a marvel that Moses, that zealot for the law, heard the fiery law for the punishment of sins from the midst of the fire of God's own zeal. But it's more astonishing that today the humble and the gentle in spirit hear the voice of Jesus Christ, God and man, just as Elijah once heard it in the sound of a gentle whisper. He first brought a people who were stubborn, ignorant, and unrefined under the yoke of His law through fear, because of His zeal for justice; but now, in the gentleness of mercy, He intends to bring that same people—now instructed by both the Old and New Law—under His yoke through love. For a great spirit of the terror of God had gone before, overturning the mountains of the proud and crushing the stones of hardened hearts, along with the stirring of repentance that troubles minds for their salvation; and there followed the fire of divine love, flashing in the Gospel of Christ through the clearest signs of His great charity toward His own—He who gave Himself up to death for them so that they might not die forever—and the signs of His own people toward Him, as they gave themselves up for His glory, if I may speak in such a way. In this fire, God appeared not according to the excellence of His divinity, but according to the humble condition of our servitude, in which He redeemed the world. And now follows the whisper of the gentleness of divine mercy, calling everyone—by the prayers and merits of the Mother of Mercy, the Virgin Mary—away from the heat of sin and into the breeze of most placid mercy. In this breeze, the Lord, whose nature it is to show mercy, manifests the omnipotence of His divinity in the sublimity of supreme compassion, so that all who have despised the mercy shown so gently and sweetly will be without excuse when the divine judgment appears. Isn't it true that anyone who scorns and rejects the mercy offered to them—in the sweet words and deeds contained in these revelations—is inexcusably worthy of being struck by the justice of divine judgment? Therefore, let everyone prepare their soul and open wide the depths of their own will, so that the good measure of mercy—poured out beyond what is deserved, heaped up beyond what is hoped for, and overflowing beyond all desire and thought—may be poured into them through the mediatrix of God and humanity, from her Son, the very fountain of all piety.
Discerning the Spirit
The author provides criteria for discerning true divine revelation from demonic deception, emphasizing the fruits of charity and humility.
May no suspicion of a deceptive spirit creep into the minds of those who read these things. We shouldn't believe that an evil spirit could truly deceive the just, convert sinners to a better life, pour charity—which it doesn't possess—into cold hearts, or in any way promote the glory of God, whom it envies. Just as it's impossible for the spirit of truth to tell a lie, turn anyone away from justice, inspire pride and envy in the hearts of those subject to it, or bring about contempt for the almighty God, so too are the opposites of these evils entirely forbidden to the spirit of falsehood, because of the malice and wickedness ingrained in it. But if anyone should happen to argue that these things, or any of these good qualities, could be done by an evil spirit, it follows that they must also concede that the opposites of these could be done by a kind and holy spirit. And an inevitable error will follow, such that evils are attributed to God and goods to the devil, and the devil is believed to be the prince and ruler of the just, while God is blasphemously called the patron and instigator of the wicked. If anyone wants to truly discern what is just, so they aren't deceived by a counterfeit justice, they should know that the truly just person has cast aside: first, all things that are truly evil, insofar as they lead to eternal death—namely, lust, greed, and pride; and then, even false goods—namely, virtue sought for vainglory to show off, or a lack of courage in defending justice, or a fervor fueled by bitter zeal to judge others. By doing this, they remain humble in their justice through virtue, stable through humility, and tranquil through the stability of their soul. So, the truly just person doesn't seek their own glory, lest they be deceived by the devil through it; nor do they retreat from defending justice out of cowardice, lest they be overcome by the malice of others; nor does the truly just person succumb to any disturbances, lest the state of their soul be overturned from the foundation of right reason by the heat of impatience. You aren't necessarily failing to be righteous just because you experience mental turmoil, provided that this turmoil doesn't shake you from the foundation of patience and the other virtues. This is why Christ, when he said to the Father out of the sadness and turmoil of his own mental agony, "Take this cup away from me!" showed that this turmoil hadn't shaken his spirit from the foundation of the virtues, and added, "Nevertheless, not as I will, but as you will." You can see this just as clearly as what was said above regarding that figure. For vainglory is a great spirit that subverts all the eminence of the virtues, which is like mountains, and all constancy, which is like the firmness of rocks. And the terror of threats and persecutors moves hearts, so that they yield to the importunity of men. The fire of zeal burns in a righteous person who hasn't yet been perfected in the virtue of patience and gentleness, and it burns against sinners—as is clear in the Pharisee who boasted of his own righteousness and burned with the fire of indignation against the tax collector, just as Simon burned against the Magdalene. But the Lord isn't in that kind of fervor, and for that reason, a place is given to the devil to tempt and deceive.
The Chosen Bride
The life and character of the visionary are presented as evidence of her authenticity and divine calling.
Such things are not to be suspected regarding this bride of Christ, whom He had chosen for Himself for a ministry of grace of this kind. While still married, she led her husband to the perfection of continence, so that for many years they lived together without demanding or rendering the marital debt. Even while still bound by marriage, she already preferred the sobriety of a widow in her food and clothing. The devotion of her heart and the persistence of her prayers foreshadowed the great perfection of religious life and grace that was to come in her. Once she was released from the bond of marriage, she distributed her wealth to her heirs and the poor, freed herself from worldly entanglements, and, as a poor woman following the poor Christ, kept nothing for herself but the simplest food and humble clothing. Because she had rejected all worldly comfort, Christ visited her with wondrous consolations and grace. In all these things, she didn't seek her own glory but God’s; she would have preferred to remain hidden to protect her humility, had she not been commanded by the authority of the Spirit—or rather, by Christ, who appeared to her in the Spirit—to reveal herself to certain people for the salvation of her neighbors. She also longed to add to Christ’s glory through her own insults and humiliations. Reflecting the form of Christ’s life through truth, gentleness, and justice, she endured being harmed by even the lowest and most worthless people, freely and without complaint. Who would think such a life is open to the mockery of demons, and who would dare accuse Christ of such wickedness—as if He wouldn't protect someone who hopes in Him and who glorifies not herself, but Him, out of the fullness of His love? Or would a good husband ever expose his chaste and faithful wife to be mocked by an adulterer? Set aside the rashness of foolish judgment and make room for the glory and grace of God, which is known to be all the greater the more incredible it seems to our ignorance and weak faith. For who, unless prevented by the grace of the same Spirit, could believe that Christ, while residing in heaven, speaks to a woman still living in this mortality? Just as we've learned from the words of Christ himself—when you look at mountains and forests, the sky seems close to their peaks, even though it isn't—so too can Christ, reigning in heaven, be seen as close through spiritual vision, no matter how far away he may be in bodily presence. Physical distance can't hinder a vision of this kind.
The Stupendous Grace of Revelation
The author reflects on the miraculous nature of Christ speaking to a mortal and the necessity of accepting this grace despite human skepticism.
Oh, what a truly stupendous and marvelous appearance—a grace that surely ought to be revealed to every nation under heaven! By it, Christ—though so gravely wounded by the sins of Christians that hardly any trace of the seed of justice can be found—shows mercy to the ungrateful and draws the guilty to beg for forgiveness. This appearance is certainly more astonishing than the one in which He showed Himself through the flesh. The former presented the surface of the flesh to physical eyes; the latter presents God and man to the eyes of the spirit. Through the former, he spoke to mortals while he was about to die; through the latter, he who will live forever speaks to those who are dying, so that they may become immortal. Through the former, while walking on earth, he showed divine things in human ways; through the latter, reigning in heaven, he reconciles human things with divine. In the first, He paid the debt of justice by dying for us; in the second, He promises to bestow the gift of mercy upon us sinners, even though we don't deserve it.1 This appearance is so astonishing and wonderful, I say, that the power of such a miracle can hardly be believed or grasped by the small capacity of the human heart. Even though reason may find truth—full of power—in the very words and works heard in this appearance and proven by experience, our own weakness still cannot grasp what reason says must be grasped by those who hear the words and experience the benefits. Even I, who wrote these things, find it difficult to grasp what I nonetheless judge to be most worthy of acceptance, even though the truth of this spirit has been made completely clear to me through words and deeds. I can hardly imagine that everyone who hears of this will be able to believe it, since they haven't heard the words or known the deeds. Just as it's said that Christ’s resurrection was revealed gradually through many proofs—because the fragile hearts of mortals couldn't grasp the full novelty of the miracle all at once—so I believe Christ will do the same with this miracle: over a long period, He will make the magnitude of the miracle known through many proofs of virtue, which the eyes of the hearts of sinners, accustomed to darkness, cannot suddenly recognize. Still, the fact that so many words and miracles preach no other faith than the one Christ preached should prepare everyone's mind to accept the truth more easily. They don't bring us a new Christ, but the same one who suffered for us. They take nothing away from the truth that is in Christ, nor do they add anything to it; rather, they reveal a mercy that is shown to be all the more abundant in them, the more the misery of sin is now recognized to be greater than it ever was before. Let us, therefore, give thanks to the Father of mercies and the God of all consolation, who, in the many miseries of this aging world, meets the miserable with so many mercies, lest they fall into the abyss of despair.✦ Anyone who soberly and faithfully attends to the words of this book—which are few compared to many others—won't be able to doubt that they could only have been spoken by the Spirit of Truth, not by something empty of power, but by that which is full of the power of truth. Anyone who wants to test her works will find reliable witnesses who can verify the truth of those works, if they choose to do so.
The Three Sins and the Call to Repentance
Christ reveals the root of human sin in pride, greed, and lust, while offering a path to mercy for those who repent.
The beginning of this revelation, which was given to the aforementioned lady and sent to me—the one who has written this prologue so that I might make it known to others—was taken up by Christ in this way: The devil sinned in three ways: through pride, because I created him good; through greed, in that he aspired to be not only my equal but my superior; and through pleasure, in that he took such delight in the glory of my divinity that he would have gladly killed me, if he could have, so that he might reign in my place. And because of this, falling from heaven, he filled the world with these three sins and through them corrupted the human race. That is why I took on human nature and came into the world: to annihilate man's pride through my humility, and to destroy his greed through my poverty. I also endured the most severe suffering of the Cross to root out his abominable lust, and by the blood of my heart and my death, to open heaven to man—a heaven closed by his sins—provided that he is willing to do his part to work toward this. But now the people of the kingdom of Sweden, especially those known as courtiers or soldiers, are sinning just as the devil sinned before. For they take pride in the beautiful bodies that I gave them. They crave the riches I didn't want to give them. They are so lost in abominable desire that, if it were possible, they would rather kill me than give up their pleasures or endure the terrible judgment that hangs over them for their sins. And so, the bodies they are so proud of will be killed by the sword, the spear, and the axe. Beasts and birds will tear apart the beautiful limbs they boast about. Strangers will plunder the goods they gather against my will, and they themselves will be left in need. Because of their abominable pleasures, they so displease my Father that He does not deign to admit them to the vision of His face. And because they would gladly kill me if they could, they will be handed over to the depths of hell by the hands of the devil, to be killed by him with an eternal death. I would have brought this judgment upon the kingdom of Sweden long ago, had the prayers of my friends who are among them not stood in the way, for they incline me toward mercy. And so, the time will come when I gather those same friends to myself, so they don't have to witness the evils I'm about to bring upon that kingdom. Nevertheless, some of my friends will be alive then, and they will see it as a crowning of their merits. Now, because kings, princes, and prelates refuse to acknowledge me in return for the benefits I've given them, so that they might come to me, I will gather the poor, the weak, the children, and the miserable to fill their places, so that there won't be any gap in my army because of their absence. But when the person receiving this revelation began to groan and complain that the judgment was too harsh, the Lord added, "As long as a person lives, the way to the kingdom of heaven is open to them." "If they know how to change their life, I know how to soften the sentence."
Witnesses to the Truth
The prologue concludes by listing concrete proofs and miraculous signs that confirm the authenticity of the revelations.
But the works that appear now, confirming this truth, are these: First, that a simple woman brings these things forward, who has no desire to invent anything, since she is a noble person of proven life, living in humility and widowhood; and even if she wanted to, she wouldn't know how to invent the slightest thing, since she is most simple and gentle. The second point is that the person who wrote these things—a man of great religious devotion and simplicity—had no desire to take up the pen, believing his own ignorance made him unfit for such a task; he was compelled by Christ through the fear of death, and was nearly dead until he finally consented, at which point he was suddenly cured, not over time, but immediately upon his agreement. The third point is that a man possessed by a demon in Östergötland was set free in the presence of two reliable witnesses, through the words spoken by the aforementioned religious man—words whose form this woman heard from Christ, and which the brother spoke to the demon in accordance with Christ's command. The fourth instance is that another person in Sweden, who was possessed by a demon, was delivered in the same way by that same religious man in the presence of three credible witnesses. The fifth is the conversion of a public prostitute through the help of the Blessed Virgin, who appeared with Christ, whom she called her Lord. The sixth is the conversion of many great men in the kingdom who, having experienced a change of heart for the better at a specific time and place, will—unless they are ungrateful to Christ—acknowledge that this was brought about by Him through the words He sent to them.
Read the original Latin
Stupor et mirabilia audita sunt in terra nostra. Mirabile siquidem erat, quod zelator legis, Moyses, igneam legem in ulcionem peccatorum de medio ignis zeli Dei audiret. Sed stupendius est, quod hodie humiles et mansueti spiritu vocem Iesu Christi, Dei et hominis, audiunt, ut olim Helias in sibilo aure tenuis audiuit.
Qui enim durissimum, ignarum et rudem populum zelo iusticie sue legi sue primum subdidit per timorem, nunc in lenitate misericordie populum, utraque lege, scilicet veteri et noua, eruditum, subdere disponit per amorem. Precesserat enim spiritus grandis terroris Dei, subuertens montes superborum et conterens petras induratorum cordium, et commocio penitencie, conturbantis mentes ad salutem, et ignis diuine dileccionis, in euangelio Christi coruscantis per euidentissima magne caritatis eius ad suos indicia, qui semetipsum pro eis tradidit in mortem, ne ipsi in eternum morerentur, et suorum ad ipsum, semetipsos pro gloria eius tradencium, ut sic quodammodo loquar.
In hoc igne Deus non secundum sue diuinitatis excellenciam sed secundum nostre seruilitatis humilem condicionem apparuit, in qua mundum redemit. Et sequitur iam sibilus lenitatis diuine misericordie, omnes propter preces et merita matris misericordie, virginis Marie, ab estu peccati ad auram placidissime misericordie conuocans. Et in hac aura Dominus, cui proprium est misereri, omnipotenciam sue diuinitatis in sublimitate maxime miseracionis manifestat, ut inexcusabiles sint omnes, apparente diuino iudicio, qui misericordiam, tam leniter et dulciter exhibitam, contempserunt.
Vel numquid non inexcusabiliter dignus est iusticia diuini iudicii feriri, qui tam dulcibus verbis et operibus quam huius reuelacionis series continet oblatam sibi contempnit et respuit miseracionem?
Quapropter preparent omnes animos, expandant omnes voluntatum suarum sinus, ut mensura misericordie bona, scilicet super meritum conferta, super speratum coagitata, super desiderium et omnem cogitacionem supereffluens, per mediatricem Dei et hominum a filio suo, fonte scilicet omnis pietatis, infundatur.
Nec suspicio ulla fallacis spiritus mentibus ista legencium obrepat. Non enim credendum est, quod spiritus malignus vel vere iustos decipiat, vel peccatores in melius conuertat, vel caritatem, quam non habet, frigidis cordibus infundere queat, vel in aliquo gloriam Dei, cui inuidet, promoueat.
Sicut enim impossibile est, quod spiritus veritatis vel loquatur mendacium, vel a iusticia quemquam auertat, vel superbiam et inuidiam cordibus sibi subditis inspiret, vel omnipotentis Dei contemptum adducat, sic spiritui falsitatis opposita horum malorum propter inolitam ei malignitatem et nequiciam omnino sunt interdicta.
Aut si quis forte hec, vel aliquid horum bonorum, spiritui maligno possibilia esse ad faciendum contendat, consequens est, ut opposita horum spiritui benigno et sancto possibilia esse concedat. Et veniet ineuitabilis error, ut mala Deo et bona diabolo tribuantur et iustorum princeps et rector credatur diabolus, impiorum vero fautor et instigator Deus esse blasphemetur.
Quod si quis vere iustum discernere velit, ne per fucatam iusticiam decipiatur, sciat, quod a vere iusto relegata sunt: primum omnia vere mala, quantum ad eternam mortem operantur, scilicet luxuria, cupiditas et superbia; deinde eciam falsa bona, scilicet virtus vane glorie ad se ostentandum, vel pusillanimis ad iusticiam defendendum, vel amaro zelo feruens ad alios iudicandum, ut sic in iusticia sit humilis ex virtute, stabilis ex humilitate, tranquillus ex animi stabilitate.
Unde et vere iustus nec gloriam propriam querit, ut per hanc a diabolo decipiatur, nec pusillanimitate a defensione iusticie recedit, ut per hoc a malignitate hominum vincatur, nec turbacionibus quibuscumque succumbit, ut status animi eius a recte racionis fundamento feruore impaciencie euertatur.
Non enim in hoc iustus non est quicumque, quod ei turbacio mentis accidit, si tamen turbacio eum a paciencie et ceterarum virtutum fundamento non euertit. Unde et Christus, cum ex tristicia et turbacione agonie mentis dixisset ad Patrem: "Transfer calicem hunc a me!" , ostendens, quod turbacio illa animum suum a fundamento virtutum non euerterat, adiunxit: "Verumptamen non sicut ego volo sed sicut tu."
Nec minus hoc quam, quod superius dictum est in preallegata figura, notare poterit. Spiritus enim grandis est vana gloria, que omnem virtutum eminenciam, que est in modum moncium, omnemque constanciam, que est ut firmitas petrarum, subuertit. Et terror comminacionum et persequencium commouet corda, ut cedant importunitatibus hominum.
Ignisque zeli exardescit in iusto, nondum virtute paciencie et mansuetudinis perfecto, contra peccatores, ut patet in Phariseo, qui de iusticia sua gloriabatur et indignacionis igne contra publicanum, sicut et Symon contra Magdalenam, feruebat. Sed non est in tali feruore Dominus, et ideo datur diabolo temptandi et decipiendi locus.
Talia de sponsa Christi, quam sibi in huiusmodi gracie ministerium elegerat, suspicanda non sunt. Que, adhuc in coniugio viuens, maritum suum ad continencie perfeccionem adduxit, ut multis annis simul sine exaccione et reddicione debiti coniugalis viuerent. Iamque adhuc ligata matrimonio sobrietatem vidualem in victu et vestitu preferebat. Deuocioque cordis eius et oracionum instancia magnam in ea future religionis et gracie perfeccionem premonstrabat.
Cumque iam a lege viri soluta esset, bona sua heredibus et pauperibus distribuens et a mundi retinaculis se expediens et Christum pauperem pauper sequens, nichil sibi nisi simplicissimum victum et vestitum contemptibilem retinebat. Propter quod et eam, que omnem mundi consolacionem reiecerat, Christus mirandis consolacionibus et graciis visitabat.
In quibus omnibus non suam sed Dei gloriam querens, latere quidem ob humilitatis custodiam maluisset, nisi quantum ad proximorum salutem se per imperium spiritus, vel pocius Christi, in spiritu sibi apparentis, certis se personis manifestare iussa fuit. Optabatque obprobriis et contumeliis suis Christi cumulare gloriam. Veritate, mansuetudine et iusticia formam vite Christi in se exprimens, eciam a minimis et vilibus personis gratis et impune ledi sufferebat.
Quis talem vitam existimet ludibriis patere demonum Christumque tante impietatis arguere audebit, ut non tueretur in se sperantem et non se sed ipsum ex dileccionis eius plenitudine glorificantem? Vel numquid bonus sponsus castam coniugem et fidelem exponit adultero illudendam?
Cedat igitur temeritas stulti iudicii et detur locus glorie et gracie Dei, que tanto maior esse cognoscitur, quanto ignorancie et modice fidei nostre videtur incredibilior. Quis enim, nisi eiusdem spiritus gracia preuentus, credere poterit, quod Christus, residens in celo, loquatur femine, in hac mortalitate adhuc degenti?
Sed sicut - ex ipsius Christi verbis accepimus -, cum aspiciuntur montes et silue, videtur celum eminencie eorum propinquum, licet non sit, sic et Christus, in celo regnans, spirituali visione propinquus videri poterit, quantumlibet corporali presencia remotus sit. Cuiusmodi visioni localis distancia nequit preiudicare.
O vere stupenda et superadmiranda apparicio et gracia et certe omni nacioni, que sub celo est, reuelanda, qua Christus, tam grauiter flagiciis Christianorum lesus, ut vix ulle reliquie seminis iusticie inueniantur, misericordiam exhibet ingratis et reos allicit ad veniam flagitandam!
Sane stupendior est hec apparicio illa, qua se per carnem monstrauit. Illa carnis superficiem carnalibus oculis ingessit, hec Deum et hominem spiritualibus oculis ingerit.
Per illam moriturus mortalibus loquebatur, per hanc semper victurus morituris, ut immortales fiant, loquitur. Per illam ambulans in terra in humanis diuina monstrabat, per hanc regnans in celo humana diuinis reconciliat.
In illa debitum iusticie moriendo pro nobis soluit, in hac indebite nobis peccatoribus misericordie munus largiri promittit.
Tam stupenda, inquam, est hec admirabilis apparicio, qud vix credi potest et a parua humani cordis capacitate comprehendi virtus tanti miraculi. Nam licet ipsa racio veritatem virtute plenam in ipsis verbis et operibus, que in apparicione hac audiuntur et experimento probantur, inueniat, infirmitas tamen ipsa non capit, quod racio audiencium verba et experiencium beneficia capiendum dicit.
Nam et ego ipse, qui hec scripsi, licet certissime michi de hoc spiritu per verba et opera plene veritas constiterit, vix tamen ipse capio, quod tamen omni accepcione dignissimum esse iudico. Nedum existimare queam, omnes hoc auditores credere posse, qui verba non audierunt et opera nescierunt.
Sicut et de Christi resurreccione dicitur, quod paulatim per multa argumenta monstrata est, quia totam simul nouitatem miraculi fragilia mortalium pectora capere non potuerunt, sic et in hoc miraculo Christum facturum credo: longiorum curriculo temporum magnitudinem miraculi multis virtutum argumentis notam facere, quam oculi cordis peccatorum, assueti tenebris, non possunt subito agnoscere.
Hoc tamen mentes omnium preparare ad faciliorem acceptacionem veritatis debet, quod tot verba totque miracula non aliam fidem predicant, nisi quam Christus predicauit. Non nouum nobis Christum inducunt sed eundem, qui pro nobis passus fuit.
Nichil veritati, que in Christo est, subtrahunt aut addunt, sed misericordie, que tanto in eis habundancior ostenditur, quanto iam peccatorum miseria super id, quod umquam fuerat, cognoscitur maior.
Gracias ergo Patri misericordiarum et Deo tocius consolacionis agamus, qui in tot senescentis mundi miseriis tot misericordiis occurrit miseris, ne labantur in baratrum desperacionis.
Qui enim sobrie et fideliter verba presentis libri, que respectu multorum pauca sunt, attendere voluerit, dubitare non poterit verba - non illius, que virtute vacua est, sed eius, que virtute plena est, veritatis - dici non potuisse nisi a spiritu veritatis.
Qui eciam opera eius probare voluerit, inueniet fidedignos testes, quibus operum veritatem, si voluerit, comprobabit.
Inicium autem huius reuelacionis facte ad predictam dominam, transmissum ad me, qui hunc prologum premisi, ut ceteris illud notum facerem, taliter a Christo assumebatur:
"Diabolus tripliciter peccauit, scilicet superbia, eo quod ipsum bene creaui, cupiditate, qua michi non solummodo par sed et superior esse ambiuit, et voluptate, qua tantum diuinitatis mee gloria delectabatur, ut libenter, si potuisset, me occidisset, ut loco mei regnare potuisset. Et ob hoc de celo corruens, hiis tribus peccatis mundum repleuit et per ea humanum genus violauit.
Propter quod ego hominem assumpsi et in mundum veni, ut humilitate mea eius superbiam annichilarem, paupertate mea eius cupiditatem destruerem. Et grauissimam crucis penam subii, ut eius abhominabilem concupiscenciam exterminarem et homini sanguine cordis mei et morte mea celum aperirem, peccatis suis preclusum, si tamen ipse velit, quantum in ipso est, ad hec operari.
Sed nunc homines regni Suecie, specialiter illud hominum genus, quod curiale seu militare dicitur, peccant, sicut ante diabolus peccauit. Superbiunt enim de pulchris corporibus, que eis dedi. Diuicias ambiunt, quas eis dare nolui. Abhominabili concupiscencia sic defluunt, ut, si eis possibile esset, magis me occiderent quam voluptatibus suis carere vellent, aut iudicium meum horribile, quod eis pro peccatis suis imminet, sustinerent.
Et ideo corpora illa, de quibus superbiunt, occidentur gladio, lancea et securi. Membra illa speciosa, de quibus gloriantur, bestie et volucres lacerabunt. Bona, que contra voluntatem meam congregant, alieni diripient et ipsi egebunt.
Propter abhominabiles autem voluptates suas Patri meo tantum displicent, quod eos admittere non dignatur ad faciei sue visionem. Et quia me, si possent, libenter occiderent, ipsi ad inferna manibus diaboli tradentur, ab eo eterna morte occidendi.
Hoc autem iudicium diu ante regno Suecie superduxissem, nisi preces amicorum meorum, qui inter eos sunt, obsisterent, qui me ad misericordiam inclinant. Et ideo veniet tempus, quando eosdem amicos meos ad me colligam, ne videant mala, que illi regno superducam. Verumptamen aliqui amicorum meorum tunc viuent et videbunt in cumulum suorum meritorum.
Nunc igitur, quia reges et principes et prelati ex beneficiis meis me cognoscere nolunt, ut ad me veniant, ego pauperes, debiles, infantes et miserabiles personas congregabo, quibus loca eorum repleam, ne in exercitu meo ob eorum absenciam aliquis sit defectus."
Cum autem persona, cui hec fiebat reuelacio, ingemisceret et iudicium nimis durum conquereretur, adiunxit Dominus: "Quamdiu viuit homo, aditus celestis regni illi apertus est. Si ipsi nouerint mutare vitam, ego sentenciam noui mitigare."
Sed et opera, que ad presens occurrunt, presentis veritatis confirmatiua, hec sunt: Primum, quod una ignara mulier hec proponit, que nec fingere vult, cum sit nobilis et probate vite, in humilitate et viduitate viuens et, si vellet, nesciret nec minimum confingere, cum sit simplicissima et mansuetissima.
Secundum est, quod conscriptor horum, cum sit religiosissimus et simplicissimus, nulla racione volens manum mittere ad scribendum, reputans se propter ignoranciam suam ad tantum opus minus idoneum, coactus fuit metu mortis a Christo et fere mortuus, donec consensit; et consensu facto subito curatus est non successu temporis.
Tercium est, quod unus demoniacus in Osgocia, presentibus duobus fidedignis testibus, ad verba oris predicti religiosi, quorum formam hec mulier a Christo audiuit et frater secundum Christi imperium ad demonem dixit, purgatus est.
Quartum est, ut alter demoniacus in Suecia, presentibus tribus fidedignis testibus, eodem modo purgatus est per eundem religiosum.
Quintum est conuersio unius publice meretricis per beate Virginis, cum Christo dicte domine apparentis, subuencionem.
Sextum est conuersio plurium magnatorum in regno, qui tempore et loco una voce cordis sui mocionem in melius experti, nisi ingrati fuerint Christo, ab ipso factam ad verba eius ab ipso missa fatebuntur.
Scripture echoes
- ↩2Cor.1.3 — Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort,
Notes
- 1 ↩The Latin 'indebite' (undeservedly/without debt) highlights the contrast between the justice of the Passion and the gratuitous nature of the mercy promised in the current revelation.
Revelationes (Heavenly Revelations) companion
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