Responsio sponse ad Christum, qualiter diuersis cogitationibus et inutilibus afficitur, et quomodo eas remouere non possit, et responsio Christi ad sponsam, quare istud permittitur a Deo, et de magna utilitate cogitationum cum detestatione et timore cum discretione ad coronam habita, et quod peccatum veniale non debet contemni, ne inducat in mortale.
The Purification of the Mind
Christ explains that unwanted thoughts are a means of purification and a crown for the soul when resisted with discernment.
The Son says to the bride, "Why are you troubled and anxious, daughter?" She replied, "Because I’m affected by various, useless thoughts that I can’t get rid of, and hearing about your terrible judgment disturbs me." The Son answered, "This is true justice." Just as you once took pleasure in worldly attachments against my will, so now you are permitted to have various thoughts against your own will. Nevertheless, fear with discernment and trust firmly in me, your God, knowing for certain that when your mind doesn't take pleasure in sinful thoughts but resists them by detesting them, they are a purification and a crown for your soul. If, however, you find pleasure in committing a minor sin—knowing full well that it is a sin—and you do it out of a false confidence in your own self-restraint or a presumption of grace, without taking up penance or making any other amends, know that it can become a mortal sin. Therefore, if any pleasure in sin comes to mind, whatever it may be, consider immediately where it leads and repent. Because human nature has been weakened by its own infirmity, sin arises all too often. For there is no one who doesn't sin, at least venially; but a merciful God has given humanity a remedy—to grieve for every sin, and also to fear for what has been amended, lest perhaps it hasn't been amended well enough. For there is nothing God hates so much as knowing sin, nor is there anything he hates more than for you to be careless about it, or to presume on any merits of your own—as if God would tolerate some sin of yours because he couldn't be honored without you, or as if he would licitly allow you to commit one evil just because you've done many good things; for even if you had done a hundred good deeds for every one evil, you still wouldn't be enough to repay God for his charity and goodness. So, be reasonably afraid; and if you can't stop these thoughts, at least bear them patiently and try to resist them with your will. You won't be condemned for them if they enter your mind, because it isn't in your power to stop them, unless you take pleasure in them.
The Danger of Negligence
God warns against the pride of presumption and the danger of treating venial sins with contempt, which can lead to spiritual ruin.
Stay afraid, even if you don't consent to the thoughts, so that you don't fall through pride. For everyone who stands, stands only by the power of God. Therefore, fear is a kind of introduction to heaven. For many have fallen into the abyss and their own death because they cast off the fear of God, and were ashamed to confess their sins before people, even though they were not ashamed to sin before God. Therefore, if someone doesn't care to ask for forgiveness for a small sin, I, too, will disdain to forgive that sin. As sins grow through habit, what was once venial and could have been forgiven through compunction becomes very serious through negligence and contempt, just as you can see in the case of this soul already judged. For after committing a venial and forgivable sin, the soul increased it through habit, relying on some of its own good works and ignoring these as if they were minor, not considering that I would judge them. And so, the soul, caught in the habit of disordered pleasure, didn't correct itself or restrain its desire for sin until judgment was at the door and the final moment was drawing near. So, as the end drew near, their conscience was suddenly and miserably overwhelmed, and they grieved that they were dying so soon, fearing to be separated from that small worldly thing they loved. For God bears with a person until the very last moment and waits, in case the sinner might perhaps choose to turn their whole will—which they hold in freedom—away from the attachment to sin, But because the will isn't corrected, the soul remains bound indefinitely; for the devil, knowing that everyone will be judged according to their conscience and will, works hardest at the end so that the soul might be mocked and overturned from the rectitude of its intention—something God permits because the soul refused to stay awake when it should have.
True Friendship with God
Christ clarifies that titles and callings do not guarantee salvation, as true friendship is defined by imitation and perseverance.
Furthermore, don't be too confident or presumptuous if I call someone a friend or a servant, just as I called you that earlier; after all, Judas was also called a friend, and Nebuchadnezzar was called a servant. For just as I said personally, 'You are my friends if you do what I command you,' so I say now: 'They are friends when they imitate me; they are enemies when they despise me and persecute my commandments.' Even after it was said that I had found a man after my own heart, didn't David fall into the sin of murder? And Solomon, who was given and promised such wonderful things—didn't he also fall away from goodness, so that the promise wasn't fulfilled in him because of his ingratitude, but rather in me, the Son of God? Therefore, just as a concluding clause is placed in your writing, so I, in my own speech, am placing this same clause as a final one. If anyone does my will and lets go of their own inheritance, they will receive eternal life. But anyone who hears it and doesn't persevere in doing it will be like a useless and ungrateful servant. But you shouldn't lose heart if I call someone an enemy, because the moment that enemy changes their will toward the good, they'll be a friend of God. Wasn't Judas one of the twelve when I said, 'You are my friends, who have followed me and will sit on twelve thrones'? Judas did follow me at that time, but he won't sit with the twelve. How, then, are God's words fulfilled? I answer you: God, who sees the hearts and the wills of men, judges and rewards according to what He sees. People, however, judge only by appearances. That is why God called both the good and the bad to the apostolate—so the good wouldn't become arrogant and the bad wouldn't lose hope—just as He calls both the good and the bad to positions of dignity every day, so that everyone who holds an office might find their glory in eternal life, rather than in their own life. Anyone who holds honor without the burden of it may boast for a while, but they are destined to perish forever. Therefore, because Judas did not follow me with a perfect heart, he did not belong to the group of you who have followed me, since he did not persevere to the reward; rather, the promise belongs to those who were to persevere, both those present at that time and those yet to come. The Lord, in whose sight all things exist, sometimes speaks in the present tense about future events, describing things yet to happen as if they were already accomplished. Sometimes He even mixes the past and the future, using the past tense for what is to come, so that no one might presume to question the unchangeable counsel of the Trinity. Listen to one more word: 'Many are called, but few are chosen.' So this person is called to the episcopacy but isn't chosen, because they are ungrateful for the grace of God. Therefore, they'll be counted as a bishop in name, but in merit they'll be counted among those who are descending rather than ascending.1
The Mystery of Divine Judgment
God explains that the circumstances of one's death do not determine their eternal state, as judgment is based on the heart's intention.
The Son of God speaks, saying: "You wonder, daughter, why one bishop had a most beautiful end, while another had one so horrific." A falling wall crushed him completely, and he survived only a little while longer, spending that short time in intense pain. I answer you: Scripture says—or rather, I myself have said—that a righteous person is righteous before God no matter what kind of death they die; but the people of this world only consider someone righteous if they have a beautiful end, free from pain and shame. God, however, distinguishes the righteous—those proven through long-term abstinence or who suffer for the sake of justice—because the friends of God are, as it were, tested in this world, either for a lesser punishment in the next or for a greater crown in heaven. Peter and Paul both died for justice, but Peter’s death was more bitter than Paul’s because he had a greater attachment to the flesh than Paul did; and because he accepted the primacy of my Church, it was fitting that he should also conform himself to me through a more bitter death. Paul, however, because he loved self-control more and worked harder, gained the sword like an outstanding soldier, for I arrange all things according to merit and measure. That is why, in God's judgment, it isn't the end or a shameful death that brings a crown or condemnation, but rather a person's intention, their will, and the cause behind it. The same is true of those two bishops. After all, someone else suffered a more bitter pain and a more shameful death; this served to lessen their punishment, though it didn't lead to glory because they didn't suffer with a good will. As for the fact that another person obtained a glorious end, this was due to my hidden justice, but it didn't lead them to an eternal reward because they didn't correct their will while they were alive.
Read the original Latin
Loquitur filius ad sponsam: "Quid turbaris et sollicita es filia?" Respondit illa: "Quia diuersis cogitationibus et inutilibus afficior, quas remouere non possum et iudicij tui terribilis auditio me conturbat." Respondit filius: "Hec est vera iusticia.
Sicut enim prius delectabaris in affectionibus mundi contra velle meum, sic nunc permittitur tibi cogitationes varie contra velle tuum. Verumtamen time cum discretione et confide fortiter in me, Deo tuo, sciens pro certissimo, quod, quando mens non delectatur in cogitationibus peccati sed reluctatur eis detestando eas purgatio sunt anime et corona.
Si vero modicum peccatum, quod intelligis esse peccatum, delectat te facere, et facis ex confidentia abstinentie et presumptione gratie, nec assumis penitentiam nec aliam facis emendam, scito illud posse fieri mortale. Propterea, si in mentem venerit aliqua peccati delectatio, qualiscumque fuerit, considera statim ad quid tendit et penitere. Nam postquam natura hominis debilitata est ex infirmitate eius, pluries procedit peccatum.
Non enim est homo, qui non peccat saltem venialiter, sed Deus misericors dedit homini remedium dolere, scilicet de omni peccato, necnon et emendata timere, ne forte non bene emendata sint.
Nam nichil ita odit Deus, sicut scire peccatum, nec curare aut ex meritis aliquibus presumere quasi Deus ideo toleraret aliquod peccatum tuum quasi sine te non posset honorari aut ideo licite permitteret tibi facere unum malum, quia fecisti plura bona cum magis eciam, si centies fecisses bene pro unoquoque malo adhuc non sufficeres rependere Deo pro caritate et bonitate sua.
Propterea time rationabiliter et, si cogitationes prohibere non poteris, saltem fer patienter et conare contra eas voluntate. Non enim damnaberis pro eis, si ingrediuntur, quia non est tuum prohibere nisi in eis delectaberis.
Time eciam quamuis cogitationibus non consentis, ne forte propter superbiam cadas. Omnis enim qui stat solius Dei virtute stat. Ideo timor introductorium quoddam est in celum.
Nam multi ideo lapsi sunt in precipitium et mortem propriam, quia timorem diuinum abiecerunt a se et ibi erubuerunt confiteri coram hominibus, ubi non erubescant peccare coram Deo. Ideo, qui pro modico peccato non curat petere veniam, huic et ego dedignabor relaxare peccatum.
Et sic exercitatione auctis peccatis illud, quod ex contritione remissibile et veniale erat ex negligentia et contemptu fiet valde graue, sicut in hac anima iam iudicata perpendere poteris.
Postquam enim veniale et remissibile commisit, auxit per consuetudinem confidens de bonis suis aliquibus operibus quasi minora non attendendo, quod iudicarem.
Et sic irretita anima per consuetudinem delectationis inordinate non correxit, nec conpescuit voluptatem peccati, donec iudicium erat in foribus et ultimus punctus appropinquabat.
Ideo appropinquante fine inuoluebatur subito conscientia eius miserabiliter et doluit, quod cito moreretur timens separari ab illo modico temporali, quod diligebat. Nam Deus ad ultimum punctum suffert hominem et expectat, si forte homo peccator voluntatem suam omnem, quam habet liberam, mouere voluerit ab affectu peccati,
sed quia voluntas non corrigitur, ideo anima sine infinito constringitur, quia dyabolus sciens, quod unusquisque secundum conscientiam et voluntatem iudicabitur, laborat maxime in fine, ut anima ludificetur et euertatur ab intentionis rectitudine, quod et fieri permittit Deus, quia anima cum deberet, renuit vigilare.
Noli insuper confidere et presumere nimium, si quem dico amicum et seruum, sicut vocaui istum prius, quia eciam Iudas vocatus est amicus et Nabugodonosor seruus.
Nam sicut dixi personaliter: 'Vos amici mei estis, si feceritis, que precipio vobis', sic dico nunc: 'Amici sunt, cum me imitantur, inimici sunt cum me et mandata mea contemnendo persequuntur.'
Numquid non Dauid postquam dictum est, quod inueni hominem secundum cor meum, excessit per homicidium? Salomon, cui tam mirifica data et promissa sunt, excessit a bonitate et non est completa in eo promissio propter ingratitudinem eius sed in me filio Dei.
Propterea, sicut in dictamine tuo ponitur clausula cum finali, sic ego in locutione mea clausulam istam pono et finalem.
Si quis fecerit voluntatem meam et dimiserit suam hereditatem, accipiet vitam eternam. Qui vero audierit nec faciendo perseuerauerit, erit sicut seruus inutilis et ingratus.
Sed nec debes diffidere, si quem dico inimicum, quia statim ut inimicus mutauerit voluntatem ad bonum, erit amicus Dei. Numquid non Iudas erat cum duodecim unus, quando dixi: 'Vos amici mei estis, qui secuti estis me et sedebitis super sedes duodecim.'
Tunc quidem temporis sequebatur me Iudas, nec tamen sedebit cum duodecim. Quomodo ergo completi sunt sermones Dei? Respondeo tibi: Deus, qui videt corda et voluntates hominum, secundum illa iudicat et remunerat, que videt.
Homo vero secundum, quod videt in facie, iudicat. Ideo, ne bonus superbiret vel malus diffideret, vocauit Deus ad apostolatum, ita bonos sicut et malos sicut et quotidie vocat ad dignitates bonos et malos, ut omnis qui officium tenet cum vita glorietur in eterna vita.
Qui vero honorem habet absque onere glorietur ad tempus in eternum periturus. Ergo, quia Iudas non sequebatur me corde perfecto, non pertinuit ad eum, qui secuti estis me, quia non perseuerauit usque ad remunerationem sed ad eos, qui perseueraturi erant tam presentes tunc temporis quam futuri,
quia dominus in cuius conspectu sunt omnia, quandoque loquitur in presenti, que ad futura pertinent et de faciendis tamquam iam sint facta. Quandoque eciam preteritum futurumque permiscet et preterito utitur pro futuro, ut nullus presumat discutere consilium impermutabile trinitatis.
Audi adhuc unum verbum: 'Multi sunt vocati, pauci vero electi'. Sic iste vocatus est ad episcopatum sed non electus, quia ingratus gratie Dei. Ideo nomine episcopus sed merito degenerans cum hijs, qui descenduntur et non ascendunt computabitur."
Filius Dei loquitur dicens: "Miraris, filia, quare alius episcopus habuit pulcerrimum finem, alius ita horrendum. Nam paries cadens confregit eum totum et modicum superuixit et hoc modicum cum ingenti dolore.
Respondeo tibi: Scriptura dicit, imo egoipse dixi, quod iustus qualicumque morte moritur iustus est apud Deum, sed homines mundi hunc iustum reputant, qui pulcrum exitum habebit sine dolore et pudore.
Deus vero hunc discernit iustum, qui a diutina abstinentia probatus est vel qui pro iusticia tribulatur, quia amici Dei quasi tribulantur in hoc mundo aut ad minus supplicium in futuro aut ad maiorem coronam in celo.
Nam Petrus et Paulus pro iusticia mortui sunt sed Petrus amarius Paulo, quia plus dilexit carnem Paulo et, quia ecclesie mee accepit primatum, debuit et se michi amariori morte conformare.
Paulus vero, quia plus dilexit continentiam, quia plus laborauit, tamquam miles egregius gladium obtinuit, quia ego dispono omnia secundum merita et secundum mensuram.
Propterea in iudicio Dei non coronat vel damnat finis vel mors contemptibilis sed intentio et voluntatis hominum et causa. Simile est de istis duobus episcopis.
Nam alius patiebatur amariorem penam et despectiorem mortem; hoc fuit ei ad minorem penam, quamuis non ad gloriam, quia non patiebatur bona voluntate. Quod vero alius obtinuit gloriosum finem, hoc fuit ex occulta iusticia mea sed non ei ad premium eternum, quia non correxit voluntatem suam, dum viuebat."
Notes
- 1 ↩The Latin 'descenduntur' is unusual here; the sense implies those who are falling away or failing to progress in the spiritual ascent.
Revelationes (Heavenly Revelations) companion
Keep going — one revelation a day
The full 496-chapter Revelationes lives in the Chosen Portion app, served as free daily portions.
Birgitta's revelations arrived over three decades of daily attentiveness, and the Chosen Portion app lets readers receive them the same way — one portion per day.
- Finish the guided path in 8 weeks at roughly 15 minutes a day
- All 8 books, 496 chapters, in modern English — the complete transmitted text
- Daily delivery so a 30-year masterwork becomes a sustainable habit