Verba querimonie Christi de Romanis ad sponsam; et de crudeli sentencia contra eos a Christo illata, si in peccatis suis moriantur.
The Threefold Betrayal of Divine Love
Christ laments how the people of Rome reject His approach through fear, counsel, and illumination by setting up spiritual obstacles.
The Son of God speaks these words, saying: "O Rome, you pay Me back with a poor return for so many benefits." I am God, who created all things, and I revealed My greatest love through the most painful death of My body, which I endured of My own free will for the salvation of souls. There are three ways, then, by which I have wanted to approach you, and in every one of them you have truly wanted to betray me. For in the first way, you suspended a great stone over my head so that it might crush me. On the second path, you placed a sharp spear that wouldn't let me reach you. On the third path, you dug a pit for me, so that I might fall into it carelessly and be suffocated. But these things I am speaking of now must be understood not in a physical sense, but in a spiritual one. I am speaking to the inhabitants of Rome who act in this way, but not to my friends who do not follow their ways. The first way I typically enter the human heart is through the fear of God, upon which a person hangs a heavy stone. This is the great presumption of a hardened heart: not fearing the Judge whom no one can resist, but saying in one's heart, 'If the fear of God comes to me, the presumption of my heart will crush it.' The second way I come is by infusing divine counsel, which also arrives many times through preaching and teaching. In fact, a person sets a spear against me in this way when they take pleasure in sinning against my commandments. They firmly intend to keep on with their evil ways until they're no longer able to practice them. This is most certainly the spear that prevents the grace of God from reaching them. The third way, however, is the illumination of the Holy Spirit in everyone's heart, through which a person can understand and reflect on what I have done for them, how much I have done, and what I have suffered for their sake in my own person. In this way, a person digs a deep pit for me, saying in their heart: 'Whatever I like is more precious to me than His love;' It's enough for me to think only about the things in this life that give me pleasure. And so, divine charity, along with my works, is smothered by him as if in a deep pit.
The Hardness of a Rebellious Heart
Christ condemns the specific malice of those who despise His sacraments and live in open defiance of His Church.
The people of Rome really do all these things to me, and they show it clearly in both their words and actions. They treat my words and works as nothing, and whether in jest or earnest, in joy or in anger, they curse me, my mother, and my saints, offering insults instead of thanks. They don't live according to the customs of Christians, as the holy Church commands, because they have no more love for me than the demons do. They would rather endure their miseries forever and hold onto their malice than see me and cling to me in everlasting glory. That’s exactly how people are who refuse to receive my Body, which is consecrated from bread on the altar just as I established; receiving it is the greatest help against the devil's temptations. How miserable are those who, while healthy, reject and abhor such a remedy even more than poison, because they don't want to restrain themselves from their sins!
The Justice of the Divine Judge
Christ warns that He will respond to their three obstacles with three divine judgments: sudden death, separation, and eternal misery.
Now, therefore, I will come by a way unknown to them with the power of my divinity, bringing vengeance upon those who have held my humanity in contempt. Just as they have placed three obstacles in their own paths to keep me from entering them, I, too, will prepare three other obstacles for them, the bitterness of which both the living and the dead will feel and taste. My stumbling block, therefore, is sudden and unexpected death, which will crush them so completely that everything they possess for their own pleasure will remain here, and the soul alone will be compelled to come to my judgment. My lance, however, is my justice, which will so remove them from me that they'll never taste my goodness—I who redeemed them—and will never see my beauty—I who created them. My pit, however, is the dark gloom of hell, into which they will fall, living there in everlasting misery. All my angels in heaven and all the saints will condemn them, and all the demons, as well as all the souls in hell, will curse them. But I am pointing to those, and speaking of those, who are disposed in the way I described above—whether they are religious or secular clergy, laymen or women, or even their own sons and daughters who have reached such an age. They understand that God has forbidden all sin, yet they still voluntarily entangle themselves in it, having cast aside the love of God and made light of the fear of Him.
The Choice Between Mercy and Judgment
Christ concludes by affirming that His mercy remains available to those who repent, just as it was for the thief on the cross.
Nevertheless, my will remains the same as it was when I hung on the cross. For I am the same now as I was then, when I forgave all the sins of the thief who asked for mercy and opened the gates of heaven to him. And to the other thief, who despised me, I opened the gates of hell, where he is tormented eternally for his sins.
Read the original Latin
Filius Dei loquitur hec verba dicens: "O, Roma, tu michi pro multis beneficiis malam retribucionem rependis. Ego sum Deus, qui omnia creaui meamque maximam caritatem per corporis mei durissimam mortem manifestaui, quam propria voluntate pro animarum salute sustinui.
Tres itaque vie sunt, quibus te adire volui, et vere in omnibus eis tu prodere me voluisti. In prima enim via lapidem magnum suspendisti super caput meum, ut me contereret.
In secunda via acutam lanceam posuisti, que non sineret me ad te procedere. In tercia via foueam michi fodisti, ut in ea incaute cadens suffocarer.
Sed ista que iam dico non corporaliter sed spiritualiter debent intelligi. Ego quidem ad habitatores Rome, qui taliter faciunt, loquor sed non ad amicos meos, qui eorum opera non sectantur.
Prima itaque via, qua venire solitus sum ad cor hominis, est vere timor Dei, super quem homo ingentem suspendit lapidem,
hoc est: magnam cordis duri presumpcionem, non timens iudicem, cui nemo resistere potest, sed ita in corde dicens: 'Si venerit ad me timor Dei, conteret eum presumpcio cordis mei.'
Secunda via, qua venio, est diuini consilii infusio, que eciam multociens aduenit predicacionibus et doctrinis. Tunc nempe in hac via homo lanceam ponit contra me, dum delectabiliter peccat contra precepta mea,
proponens firmiter in malis suis perseuerare, donec non poterit ea amplius usitare. Hec certissime est illa lancea que non sinit ad eum venire graciam Dei.
Tercia autem via est illuminacio Spiritus sancti in cuiuslibet hominis corde, per quam homo intelligere potest et pensare, que et quanta pro eo feceram et qualia pro ipso passus fueram in me ipso.
In hac siquidem via homo profundam michi fodit foueam, sic dicens in corde suo: 'Quidquid michi libet, hoc michi sua caritate carius est;
sufficit enim michi de hiis, que in hac vita me delectant, cogitare.' Et sic diuina caritas una cum operibus meis quasi in profunda fouea ab eo suffocatur.
Vere habitatores Rome hec omnia michi faciunt et certissime verbis et operibus hec ostendunt, verba et opera mea pro nichilo reputantes michique et matri mee ac sanctis meis in ioco et serie, in leticia et ira maledicentes et contumelias pro graciarum accionibus offerentes.
Illi quidem non viuunt iuxta consuetudinem Christianorum, sicut sancta ecclesia precipit, quia maiorem caritatem non habent ad me quam demones,
qui magis miserias suas sustinere volunt eternaliter suamque maliciam retinere quam me videre michique in perhenni gloria adherere.
Sic utique sunt illi qui corpus meum nolunt accipere, quod de pane in altari, sicut ego ipse constitui, consecratur; cuius percepcio iuuat maxime contra dyabolica temptamenta.
O, quam miseri sunt, qui tale iuuamen, dum sani sunt, magis quam venenum respuunt et abhorrent, quia nolunt se a peccatis refrenare!
Nunc igitur per unam viam eis incognitam veniam cum potencia deitatis mee, vindictam mee humanitatis contemptoribus inferendo.
Et sicut ipsi michi tria obstacula in viis suis, ne ad ipsos ingrediar, parauerunt, ita et ego alia tria ipsis parabo, quorum amaritudinem viui et mortui sencient et gustabunt.
Lapis itaque meus mors est subitanea et improuisa, que sic eos conteret, quod omnia que habent ad iocunditatem suam hic remanebunt et sola anima ad iudicium meum venire compelletur.
Lancea vero mea est iusticia mea, que ita eos a me remouebit, quod nunquam gustabunt bonitatem meam, qui eos redemi, et nunquam videbunt pulchritudinem meam, qui eos creaui.
Fouea autem mea est inferni tenebrosa obscuritas, in quam ipsi cadent, viuendo ibi in miseria sempiterna. Omnes angeli mei in celo et omnes sancti condempnabunt eos, omnes quoque demones omnesque anime in inferno maledicent eis.
Sed illos noto et de illis hec dico, qui ita dispositi sunt, sicut est dictum superius, siue fuerint religiosi siue seculares clerici siue laici siue mulieres siue ipsorum filii et filie, qui ad tantam deuenerunt etatem,
quod intelligunt Deum omnia peccata vetuisse, et nichilominus tamen peccatis se implicant voluntarie, amore Dei excluso eiusque timore paruipenso.
Verumptamen talis est michi adhuc voluntas, qualis fuit michi pendenti in cruce. Idem enim sum modo qui tunc fui, quando latroni misericordiam petenti peccata omnia dimisi et celi portas aperui,
alteri quoque latroni me contempnenti inferni claustra patefeci, ubi pro peccatis suis eternaliter cruciatur."
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