Responsio, ut credo, Virginis ad sponsam de tribus hominibus, pro quibus sponsa ad Deum intercedebat; et que sunt lacrime meritorie et que non; et qualiter caritas Dei augmentatur ob meditacionem Christi humilitatis; et quomodo timor quamuis non filialis nec inicialis sit bonus.
Discernment of Souls and Tears
The Virgin explains the state of three souls and distinguishes between worldly, fearful tears and the life-giving tears of divine love.
"That man is like a sack full of thorns; if you were to take one thorn out, ten more would be put in its place." That is the kind of person you are asking about, because while he might let go of one sin out of fear, he adds ten more for the sake of worldly honor. As for the other man you're asking about, I tell you: it isn't the custom to serve precious seasonings to rotting meat. You're asking for physical trials to be given to him for the good of his soul, but his own will is contrary to your request. He craves the honors of the world and desires riches more than spiritual poverty, and pleasure is sweet to him. Because of this, his soul is rotten and stinking before me; therefore, those precious seasonings—which are the tribulations of justice—do not belong to him. As for the third person, in whose eyes you see tears, I also answer you: you see the body, but I look into the heart. For just as you see that sometimes a dark cloud rises from the earth and draws itself up into the sky beneath the sun, and this cloud produces from itself a triple moisture—namely rain, broad snow, and hail—but afterward the cloud vanishes because it had risen from the filth of the earth, In this way, every person who has been raised in sin and pleasure right up to old age is compared to such a cloud. Yet when old age arrives, they begin to fear death and consider their own danger, but sin still remains delightful in their heart. Just as a cloud draws the filth of the earth up into the sky, so the conscience of such a person draws itself out of the filth of the body—that is, of sin—toward self-reflection, and from that, it produces three kinds of tears. The first are compared to water; these are tears shed for things a person loves in a worldly way—for instance, if they lose friends, worldly goods, or their own health—and because they then grow bitter over God’s arrangement and permission, they pour out many tears without discernment. The second kind of tears is like snow, because when people start thinking about the dangers threatening their bodies, the pain of death, and the miseries of hell, they begin to weep—not out of love, but out of fear. And so, just as snow quickly melts, these tears also quickly fade away. The third kind of tears is like hail, because when a person thinks about how sweet their worldly pleasure is and has been, and that they're about to lose it, and also how great the consolation is in heaven, They begin to weep over the loss and the damnation they face, not caring to weep for the dishonor of God if He were to lose a soul He redeemed with His own blood; nor do they care whether they see God after death or not, as long as they obtain some place in heaven or on earth where they won't feel pain but can have their own pleasure forever. These kinds of tears are rightly compared to hail, because the person's heart is too hard and lacks the warmth of love for God. Therefore, such tears don't draw the soul to heaven. But now I want to show you the tears that draw the soul to heaven; they are like dew. For sometimes a certain vapor rises from the sweetness of the earth and ascends to heaven, drawing itself beneath the sun. Warmed by the sun's heat, it descends back to the earth and makes everything growing there fruitful; this is what you call dew, as you can see on rose petals, which, when placed near heat, first release their own moisture, and then that moisture descends. It's the same for the spiritual person. For everyone who reflects on that blessed land—which is the Body of Christ—and on those words that Christ spoke with his own mouth, And when he considers the grace he showed in the world, and the bitter suffering he endured, moved by the fire of love for our souls, then the love he has for God rises with great sweetness into the mind, which is likened to heaven. Their heart, too, which is compared to the sun, is filled with divine warmth, and their eyes are filled with tears, mourning that they have offended a God so infinitely good and kind; they would now rather suffer any pain for the honor of God than have all the pleasures of the world and be without God. These tears are well compared to falling dew, because they provide the strength to do good works and bear fruit in the sight of God. And just as growing flowers draw the falling dew into themselves, with the flower enclosed within the dew, so too do tears shed from divine love enclose God within the soul, and God draws the soul into Himself.
The Value of Fear and Good Works
Even imperfect fear can lead to grace, though works without charity remain cold and insufficient for heavenly joy.
Still, it's good to fear for two reasons. First, because good works done out of fear can be so significant that they later draw a spark of grace into the heart to obtain charity, as you'll be able to understand through a comparison. It was as if there were a goldsmith placing gold on a clean scale, to whom a charcoal-burner came and said, 'Master, I have charcoal for your work.' Give me the price, whatever they're worth! He replied, "The coals have been valued for what they're worth." And once the gold was given to him as payment, the goldsmith used the coals for his work, while the other used the gold for his own living. That is how it works in spiritual matters. For works done without love are like charcoal, while love is like gold. Therefore, anyone who does good works out of fear, yet still desires to gain the salvation of their soul through them, Such a person, even if they don't desire God in heaven but only fear being lodged in hell, still performs good works—though they are cold, and in the sight of God, they appear like coals. God, however, is like a goldsmith who knows, in his spiritual justice, how good works are rewarded and the kind of justice through which the love of God is acquired. In His providence, He even arranges things so that, because of good works done out of fear, a person is given charity, which they then direct toward the salvation of their soul. Just as a goldsmith who loves his craft uses coals to do his work, so God uses even cold deeds for his own honor. Second, it's good to fear, because for every sin a person avoids out of fear, they'll be spared that many torments of sin in hell. However, because they lacked charity, they also lack the righteousness needed to ascend into heaven. For anyone whose will is such that, if they could, they would choose to live in this world forever, the love of God is nowhere to be found in their heart, and the works of God seem blind to them. Therefore, they commit a mortal sin and will be judged to hell. Still, they aren't required to burn in the fires, but to sit in the darkness, because they avoided sin out of fear; yet they won't feel the joy of heaven, because they didn't desire it while they lived. Because of this, they will sit like someone blind and mute, and like a person without hands or feet, because their soul understands the evil of hell and only a little of the joy that is in heaven.
The Three Soldiers and the Law of Stewardship
Specific revelations regarding three soldiers illustrate the power of faith, the importance of righteous stewardship, and the accountability required for one's life and service.
This revelation is about three soldiers.1 The first was from Scania, and regarding him this revelation was given: Lady Birgitta saw a soul clothed as if in twice-dyed scarlet, yet sprinkled with a few spots that looked black; and when she had seen it, it immediately vanished from her sight.2 Three days later, she saw the same soul, now entirely red, but shining with certain gems that looked like gold sparkling through it. As the Lady marveled at this, the Spirit of God said: "This soul," he said, "was caught up in the cares of the world, but because she had true faith, she came to Rome for the indulgences with the intention of obtaining charity, divine love, and the will to sin no more knowingly." The fact that you saw the soul clothed in scarlet, dyed twice over, signifies that before the death of the body, she had attained divine love, though it was still imperfect. The fact that you saw her sprinkled with black spots signifies that she was moved by a certain carnal affection toward her earthly parents and a desire to see her homeland. Yet, she entrusted her entire will to me. For that reason, she deserved to be purified and prepared for higher things. The fact that you saw gems shining with a reddish color means that, because of her good will and the effect of those indulgences, she was drawing near to the crown she longed for. See then, daughter, and consider what good the indulgences of this city do for those people who come here for them with a holy intention. Even if someone were granted a million years—just as they are granted because of the faith and devotion of those who come—it still wouldn't be a worthy price to obtain divine charity without the grace of God. This love is truly given and earned through those indulgences that my saints have merited by their own blood.3 Regarding the second soldier in that same revelation (who was from Halland), the Son of God says: "What did that loudmouth and windbag tell you?" Don't many people doubt my shroud, whether it's authentic or not? So, tell her firmly the four things I am saying. The first is that many people store up wealth without knowing who it's for. The second is that anyone who doesn't use the Lord's talent joyfully, but instead hoards it uselessly, brings judgment upon themselves. The third point is that anyone who loves the world and the flesh more than God won't be in the company of those who hunger and thirst for justice. The fourth point is that anyone who doesn't listen to those crying out will one day cry out himself and not be heard. Regarding my sweat-cloth, let them know that just as the sweat of my blood flowed from my body when my passion was imminent and I prayed to the Father, so this sweat came forth from my face because of the nature of the one praying to me, for the consolation of those to come. The third knight in this same revelation was from Sweden, and it is about him that this revelation is given. The Son of God says, "It is written that a man is saved through a faithful wife."✦ In this way, the man's wife ran and snatched her husband from the jaws of the Devil with both hands. For with one hand she snatched him from the devil—namely, through tears, prayers, and works of charity. With her other hand, she snatched him away through her warnings, example, and instruction, so that he's now drawing near to the way of salvation. For this reason, there are three things for him to consider that are written in the common law. It consists of three parts: one titled 'possessing,' another called 'selling,' and the third, 'buying.' In the first part, regarding possession, it's said that nothing is justly possessed unless it's also justly acquired. For whatever is acquired through crafty schemes, through opportunities for malice, or through lower prices, such an acquisition is not pleasing to God. The second category is called selling. Sometimes something is sold because of poverty and fear, and sometimes because of violence and unjust judgments. Such a conscience must be examined to see if compassion and charity are present in the mind. The third part is called buying. For anyone who wants to buy something ought to examine whether the thing used to pay for it was acquired justly. Under the Law, anything acquired through unjust exaction was not accepted. So, let him carefully examine these three things in his own heart and know for certain that he will have to give me an account of everything—including what his parents left him—if he has spent it more for the sake of the world and beyond what is reasonably necessary, rather than for the sake of God. Let this person also know that they will have to give me an account of their service: with what intention they took it up, how they have conducted themselves in it, and how they have fulfilled the vow they made to me.
Read the original Latin
"Ille homo est quasi saccus plenus aristis, de quo si una arista auferretur, apponerentur in eo decem. Talis est ille homo pro quo rogas, quia ipse dimittit unum peccatum ex timore sed addit decem propter honorem mundi.
De altero vero homine pro quo postulas, respondeo tibi, quod non est consuetudo putridis carnibus preciosa salsamenta apponere. Rogas quippe dari sibi corporales tribulaciones propter utilitatem anime sue, sed voluntas sua contraria est peticioni tue.
Ipse quippe appetit honores mundi magisque desiderat diuicias quam spiritualem paupertatem et voluptas est ei dulcis. Propter quod anima eius est putrida et fetens coram me; et ideo non pertinent ei salsamenta preciosa, que sunt iusticie tribulaciones.
De tercio quoque homine, in cuius oculis vides lacrimas, respondeo eciam tibi, quia tu vides corpus et ego intueor cor.
Sicut enim tu vides, quod aliquando tenebrosa nubes procedit de terra et trahit se in celum subtus solem, et ista nubes producit de se triplicem humorem scilicet pluuium, niuem latam et grandinem -- postea vero euanescit nubes, quia de immundicia terre orta erat --,
sic tali nubi comparatur omnis homo, qui in peccato et voluptate nutritus est usque ad senium. Veniente autem senio incipit timere mortem et cogitare periculum suum sed tamen in animo est ei delectabile peccatum.
Ergo sicut nubes trahit de se immundicia terre in celum, sic consciencia talis hominis trahit se de immundicia corporis id est peccati ad consideracionem sui et dat de se triplices lacrimas.
Prime comparantur aque; que sunt pro hiis, que carnaliter diligit homo, utputa si amittit amicos et bona temporalia vel salutem suam, et quia tunc amaricatur de Dei disposicione et permissione, ideo effundit multas lacrimas indiscrete.
Secunde lacrime comparantur niui, quia quando homo incipit cogitare pericula corporis sui imminencia penamque mortis et inferni miserias, tunc incipit plorare non ex caritate sed ex timore. Et ideo, sicut nix cito dissoluitur, sic eciam cito tales lacrime dissoluuntur.
Tercie lacrime assimilantur grandini, quia quando homo cogitat, quam dulcis est et fuerat sibi voluptas carnalis et quod amissurus est eam quanta eciam consolacio est in celis,
incipit plorare dispendium dampnacionis et amissionis sue non curans plorare de inhonoracione Dei, si Deus amitteret animam, quam redemit sanguine suo, nec curans, utrum Deum videret post mortem an non, dummodo unam mansionem obtineret in celo vel in terra, ubi non sentiret penam sed haberet eternaliter suam voluptatem.
Ideo tales lacrime bene similantur grandini, quia cor talis hominis nimis durum est et nullum calorem caritatis habet ad Deum. Ideo nec tales lacrime trahunt animam in celum.
Sed nunc ostendere tibi volo lacrimas, que trahunt animam in celum; que similantur rori. Nam aliquando vapor quidam procedit de dulcedine terre et ascendit in celum trahens se subtus solem;
qui de calore solis factus humidus iterum descendit in terram et omnia terre nascencia fructifera facit; et istud vocatur vobiscum ros, sicut patet in foliis rosarum, que apposita ad calorem primum dant ex se humorem et postea descendit humor.
Sic est et de viro spirituali. Omnis quippe, qui cogitat terram illam benedictam, que est corpus Christi, et verba illa, que Christus ore proprio loquebatur,
qualemque graciam fecit in mundo et quam amaram penam pertulit commotus amoris ardore pro animabus nostris, tunc caritas, quam habet ad Deum, cum magna dulcedine vadit in cerebrum, quod similatur celo.
Cor quoque eius, quod comparatur soli, impletur diuino calore oculique eius implentur lacrimis, plorans se offendisse tam infinite bonum et benignum Deum magisque iam volens omnem penam pati ad honorem Dei quam omnia delectamenta habere et carere Deo.
Itaque iste lacrime bene comparantur rori cadenti, quia tribuunt virtutem faciendi bona opera et fructificant in conspectu Dei. Et sicut flores crescentes trahunt in se rorem cadentem, et flos includitur in rore, sic eciam lacrime, que ex diuina caritate funduntur, claudunt Deum in anima et Deus animam in se trahit.
Verumptamen bonum est timere propter duo. Primo, quia tanta possent esse bona opera facta ex timore, quod trahunt postea aliquam scintillam gracie in cor ad obtinendam caritatem, sicut per similitudinem intelligere poteris,
quasi esset unus aurifaber imponens aurum stateris mundum, ad quem veniens carbonarius dixit: 'Domine, carbones ad opus tuum habeo. Da michi precium, quantum valent!'
Respondit ille: 'Carbones taxati sunt, quantum valeant.' Et dato auro illi pro precio aurifaber disposuit carbones ad opus suum, aurum vero ille ad victum suum.
Sic est enim in spiritualibus. Nam opera facta sine caritate similantur carbonibus, caritas vero auro. Ideo omnis, qui facit opera bona ex timore habens tamen desiderium acquirendi sibi salutem anime cum eis,
iste, licet non desideret Deum in celis sed timet hospitari in inferno, nichilominus habet opera bona sed frigida et apparent quasi carbones in conspectu Dei.
Deus vero comparatur aurifabro: qui scit in spirituali iusticia, quibus modis bona opera remuneranda sunt vel quali iusticia caritas Dei acquiratur.
Ipse eciam in prouidencia sua sic ordinat, quod propter bona opera ex timore facta homini datur caritas, quam homo postea disponit ad salutem anime sue.
Ergo sicut caritatiuus aurifaber utitur carbonibus ad opus suum, sic Deus frigidis operibus utitur ad honorem suum.
Secundo bonum est timere, quia quot peccata homo dimittit ex timore, a tot peccati penis liberabitur in inferno. Attamen quia caritatem non habuit, ideo nec iusticiam habet ad ascendendum in celum.
Nam cuius voluntas talis est, quod, si posset, vellet eternaliter viuere in mundo, in eius corde caritas Dei nequaquam est et facta Dei quasi ceca sunt ante ipsum. Ideo mortaliter peccat et iudicabitur in infernum.
Attamen ardere non tenetur in penis sed sedere in tenebris, quia omisit peccatum ex timore, sed non senciet gaudium celi, quia non desiderabat illud, quamdiu vixit.
Propterea sedebit sicut cecus et mutus et sicut homo sine manibus et pedibus, quia eius anima intelligit malum inferni et modicum de gaudio, quod est in celo."
Hec reuelacio est de tribus militus. Primus fuit de Scania, de quo facta est reuelacio talis: Domina Birgitta vidit animam vestitam quasi cocco bis tincto sed guttis paucis quasi nigris respersam, et cum vidisset eam, statim euanuit a conspectu eius.
Iterum post tres dies vidit eandem animam totam rubeam sed quibusdam gemmis quasi aureis interlucentibus effulgentem. Cumque miraretur domina ad hec, dixit Spiritus Dei:
"Hec," inquit, "anima detenta fuit curis mundi; sed habens fidem veram venit ad indulgencias Rome ea intencione, ut obtineret caritatem et diuinam dileccionem et voluntatem amplius scienter non peccandi.
Ideo quia vidisti animam vestitam cocco bis tincto significat, quod ante mortem corporis obtinuit diuinam dileccionem, licet imperfectam.
Quod vero vidisti eam respersam guttis nigris significat, quod ipsa quadam affeccione carnali mouebatur ad parentes carnales et videre patriam suam. Attamen omnem voluntatem suam commisit michi. Ideo meruit purgari et ad sublimiora preparari.
Quod vero vidisti interlucentes gemmas in rubeo colore significat, quod propter bonam voluntatem et effectum indulgenciarum istarum appropinquabat corone desiderate.
Vide ergo, filia, et considera, que bona faciunt indulgencie huius urbis hominibus illis, qui veniunt intencione sancta huc propter eas.
Nam si donarentur alicui mille milia annorum, sicut et donantur propter fidem et deuocionem veniencium, adhuc non esset digna ponderacio ad obtinendam diuinam caritatem sine gracia Dei.
Que quidem caritas veraciter donatur et promeretur propter indulgencias istas, quas sancti mei promeruerunt sanguine suo."
De secundo milite in eadem reuelacione (hic fuit de Hallandia) Filius Dei loquitur: "Quid tibi dixit ille magniloquus et flabellum ventorum? Nonne quod multi dubitant de sudario meo, utrum verum sit an non?
Dic ergo ei constanter quatuor, que dico. Primum est, quod multi thesaurizant et nesciunt quibus. Secundum est, quod omnis, qui talentum Domini commissum non expendit hylariter sed custodit inutiliter, incurrit iudicium.
Tercium est, quod ille qui plus diligit terram et carnem quam Deum non erit in consorcio eorum, qui esuriunt et siciunt iusticiam. Quartum est, quod omnis, qui clamantes non exaudit, clamabit ipse et non exaudietur.
De sudario meo sciat, quod sicut sudor sanguinis mei de corpore meo fluxit imminente passione mea, quando rogaui Patrem, sic iste sudor exiuit de facie mea propter qualitatem rogantis me ad consolacionem futurorum."
Tercius miles eiusdem reuelacionis fuit de Swecia, de quo est ista reuelacio. Filius Dei loquitur: "Scriptum est, quod vir saluatur per fidelem mulierem. Sic uxor huius viri cucurrit et rapuit virum suum de faucibus Dyaboli ambabus manibus.
Nam una manu eripuit eum de Dyabolo, lacrimis scilicet et oracionibus et operibus caritatis. Alia manu eripuit eum ammonicionibus suis et exemplo et informacione ita, quod iam appropinquat vie salutis.
Propterea sunt ei tria consideranda, que scribuntur in lege vulgari. In illa enim sunt tria membra: unum, quod intitulatur possidere, aliud vocatur vendere, tercium est emere.
In primo membro, quod est possidere, dicitur, quod nichil iuste possidetur, nisi quod iuste acquiritur. Quidquid enim acquiritur per subdolas adinuenciones, per occasiones malicie, per minora precia, talis acquisicio non est Deo grata.
Secundum membrum vocatur vendere. Quandoque aliqua res venditur propter inopiam et timorem, quandoque propter violenciam et iudicia iniusta. Talis consciencia est scrutanda, si compassio et caritas est in mente.
Tercium membrum vocatur emere. Qui enim aliquam rem emere voluerit, scrutari debet, si res illa, qua aliquid emitur, iuste quesita est. Nam in lege non fuit acceptum, quidquid iniqua exaccione fuit acquisitum.
Ideo iste ista tria predicta scrutetur diligenter in animo suo et sciat pro certissimo, quod redditurus est michi racionem de omnibus et eciam de hiis, que parentes sui reliquerunt sibi, si ea plus propter mundum et ultra debitam utilitatem expenderit quam propter Deum.
Iste eciam sciat, quod redditurus est michi racionem de milicia sua, qua intencione eam receperit et quomodo eam tenuerit et quomodo votum suum, quod michi vouit, adimpleuit."
Scripture echoes
- ↩1Cor.7.16 — For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
Notes
- 1 ↩The Latin 'militus' is a non-standard form of 'militibus' (soldiers/knights).
- 2 ↩The phrase 'cocco bis tincto' refers to a deep, expensive crimson dye, often used in scripture to signify royal or priestly dignity.
- 3 ↩The term 'indulgences' here refers to the spiritual merits or graces gained through the witness and sacrifice of the saints, rather than the later canonical system of ecclesiastical indulgences.
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