Conqueritur Christus sponse de omnibus principibus terre et prelatis ex eo, quod nolunt habere in memoria nec recordari talium dolorum et passionis sue neque volunt considerare illa sacra loca Terre Sancte, et comminatur eos, nisi se emendauerint.
The Neglect of Christ's Passion
Christ laments that worldly leaders prioritize earthly pleasures over the memory of His suffering.
After this, Christ spoke at that same hour to his bride, Lady Birgitta, saying: "The leaders of the world don't pay attention to these things you've just seen, nor to the other things I endured, and they don't even consider the places where I was born and suffered." They're like a man who keeps an enclosure for wild, untamed beasts, where he releases hunting dogs and takes pleasure in watching the chase between the dogs and the wild animals. In the same way, the princes of the earth, the prelates of the churches, and all ranks of the world look more eagerly and willingly upon earthly pleasures than upon my death, my passion, and my wounds. For this reason, I’ll keep sending my words to them through you. Unless they change their hearts and turn back to me, they’ll be condemned along with those who divided my garments and cast lots for my clothing.
Judgment on the City of Famagusta
A specific prophetic warning is issued against the city of Famagusta for its rampant immorality.
The following is a revelation given to Saint Bridget in Famagusta. The Son says: "This city is a Gomorrah, burning with the fire of lust, excess, and ambition." Therefore, its structures will collapse, it will be laid waste and diminished, its inhabitants will move away, and they will groan and fail from pain and tribulation; its disgrace will be spoken of in many lands, because I am angry with them.
Counsel for the Leader and His Confessor
Christ rebukes a prideful leader and warns against false confessors who prioritize flattery over truth.
Regarding the leader who knew about his brother's death. Christ says: "This man boldly flaunts his pride, boasts of his lack of self-control, and doesn't even consider what he has done to his neighbor." So, unless he humbles himself, I will act according to the common proverb: 'He who weeps afterward does not weep any less lightly than he who wept before.' He won't have an easier death than his brother—in fact, it will be more bitter, unless he quickly amends his life. Regarding the leader's confessor. Christ says, "What did that brother say to you?" Does he excuse his lack of self-control because the leader is good and can't live any better? These people aren't confessors but deceivers; they act like simple sheep, but they're really foxes and flatterers. Those are the kind of friends who see and propose to people promotions and demotions for the sake of some small, temporary gain. Therefore, if this brother had sat in the assembly, he would have endured less suffering and gained a greater crown. But now, he won't escape the hand of the one who rebukes and troubles him.
Divine Wisdom and Protection
Christ instructs the visionary to remain steadfast in her identity and trust in His divine protection.
Some have advised you, Lord, to change your clothes and darken your face because of the Saracens. Christ says, "What are they advising you to do? Isn't it to disfigure your clothes and darken your face?" Am I not God, who commands you not to be like someone who doesn't know the future, or like someone powerless who fears everything? Certainly not. But I am Wisdom itself, and Power itself; I know all things beforehand and can do all things. Therefore, keep to your usual way of dressing and appearing, and surrender your will to me. For I, who saved Sarah from the hands of those who held her captive, will also save you on sea and on land, and I'll provide for you in the way that's best for you.✦
The Bishop's Spiritual Duties
The Mother of God outlines the fourfold role of a spiritual guide and the necessity of guarding one's soul.
On the bishop. The Mother says, "My friend ought to love you as a mother, as a lady, as a daughter, and as a sister." Like a mother, because of her age and because of the counsel that must be sought from her. Second, like a lady, because of the grace given to you by God, who reveals the secrets of His wisdom through you. Third, like a daughter, by teaching, comforting, and providing you with what is more useful. Fourth, like a sister, by correcting when it's appropriate, and by admonishing and inciting to higher things through both words and examples. Also, tell her that she must be like someone carrying the finest flowers. These are my words, which are sweeter than honey to the wise, sharper and more piercing than arrows, and more effective than any reward. Therefore, anyone carrying these flowers must protect them from the wind, the rain, and the heat: the wind of worldly talk, the rain of carnal pleasures, and the heat of worldly favor. For anyone who boasts in such things makes the flowers wither and proves themselves less fit to carry them.
Instructions for the Queen of Cyprus
A detailed list of nine moral and administrative directives is given for the Queen of Cyprus.
Regarding the Queen of Cyprus. The Son says: "Advise the Queen not to return to her own country, because it isn't for the best; instead, let her remain where she has been placed, serving God with her whole heart." Second, that she should not remarry or take a second husband, because it is more acceptable to God to weep over past sins and to make up through penance for time spent in vain.1 Third, he should lead the people of the kingdom toward mutual harmony and love, working to ensure that justice and good character are upheld in a praiseworthy way, and that the community isn't burdened by unusual hardships. Fourth, she should forget the wrongs committed against her husband for the sake of God and not be stirred to vengeance, because I am the judge and I will judge on her behalf. Fifth, she should raise her son with divine love, appointing counselors for him who are just and not greedy, and companions who are modest, composed, and wise. From them, he should learn to fear God, to rule justly, to have compassion on the miserable, to flee from flatterers and sycophants as if they were poison, and to seek the counsel of the just—even that of the poor, the humble, and the despised. Sixth, she must give up the shameful habit women have of wearing tight clothing, exposing their breasts, using perfumes, and indulging in many other vanities, because these things are entirely hateful to God. Seventh, have a confessor who has left the world behind and loves souls more than gifts—someone who doesn't overlook sins and isn't afraid to call them out—and obey him in matters concerning the salvation of your soul just as you would obey God. Eighth, they should pay attention to and study the lives of holy queens and women, and work toward how the honor of God might be increased. Ninth, be sensible with your gifts, avoiding debt and the praise of others, because it's more acceptable to God to give little or nothing than to take on debt and defraud your neighbor.
The Burden and Virtue of Kingship
Christ defines the responsibilities of a true king and warns the young ruler against the pitfalls of vanity and poor counsel.
At the coronation of a new king. The Son speaks: "It's a heavy burden to be a king, and a great honor, but the fruit is the greatest of all." Therefore, it's fitting for a king to be mature, experienced, prudent, just, hardworking, and to love his neighbors' well-being more than his own will. That’s why kingdoms were well governed in the past: the person chosen as king was someone who wanted to, knew how to, and was able to rule justly. Today, kingdoms aren't really kingdoms; they're just childish games, delusions, and robbery.2 Just as a thief looks for the right ways and times to lie in wait so he can gain profit without being caught, so now kings look for schemes to advance their own lineage, to fill their purses, and to cleverly burden their subjects. They are even more eager to do what is right to gain some temporary benefit, but they don't love justice for the sake of gaining an eternal reward. That’s why the wise man said so aptly: 'Woe to the kingdom whose king is a child, who lives for pleasure and surrounds himself with sycophants, and who feels no concern for the well-being of his people!' However, because this young man will not bear the iniquity of his father, he must—if he wishes to succeed and fulfill the dignity of his royal name—obey my words, which I have already spoken regarding Cyprus. He must not imitate the ways of his predecessors; he should put aside childish frivolities and adopt a royal life, keeping assistants who fear God and who don't love his gifts more than his soul and his honor—men who hate flattery and aren't afraid to speak, follow, and uphold the truth. Otherwise, the young man won't find any joy in his people, nor will the people find joy in their chosen leader.
Read the original Latin
Loquebatur post hec Christus in eadem hora eidem sponse sue domine Birgitte dicens: "Hec enim, que tu vidisti nunc, et alia, que ego sustinui, principes mundi non attendunt nec eciam loca considerant, in quibus ego natus et passus sum.
Quia ipsi similes sunt homini habenti locum designatum pro bestiis feris et indomitis, in quem dimittens canes venaticos delectatur in aspiciendo cursum canum et ferarum.
Sic per simile principes terre et prelati ecclesiarum et omnes status mundi auidius et libencius aspiciunt delectamenta terrena quam mortem et passionem meam et vulnera mea.
Ideo mittam eis adhuc per te verba mea. Qui nisi mutauerint corda sua et ea conuerterint ad me, condempnabuntur cum illis, qui partiti sunt vestimenta mea et super vestem meam miserunt sortem."
Sequitur reuelacio facta beate Birgitte in Famagusta. Filius loquitur: "Hec ciuitas est Gomorra, ardens igne luxurie et superfluitatis et ambicionis.
Ideo ruent structure eius et desolabitur et imminuetur, et habitatores eius migrabunt et pre dolore et tribulacione ingemiscent et deficient, et nominabitur confusio eius in multis terris, quia iratus sum eis."
De duce, qui conscius erat mortis fratris sui. Christus loquitur: "Hic audacter dilatat superbiam suam, gloriatur de incontinencia sua nec attendit, que fecerit in proximum suum.
Ideo nisi se humiliauerit, faciam iuxta commune prouerbium: 'Non leuius plorat, qui post flet, quam qui plorabat ante'. Nam non leuiorem mortem habebit quam frater, ymmo amariorem, nisi cito se emendet."
De confessore ducis. Christus loquitur: "Quid tibi dixit frater ille? Nonne quia dux bonus est et melius viuere non potest, excusans incontinenciam eius?
Tales non sunt confessores sed deceptores, qui vadunt tamquam oues simplices, sed verius sunt vulpes et adulatores. Tales sunt amici illi, qui vident et proponunt hominibus assumpciones et deiecciones propter modicum temporale.
Ideo si iste frater sedisset in conuentu, minus optinuisset supplicium et maiorem coronam. Nunc autem non effugiet manum increpantis et tribulantis."
Quidam consuluerunt domine mutare vestes et denigrare facies propter Saracenos. Christus loquitur: "Quid consulunt tibi? Nonne deformare vestes et denigrare facies?
Numquid ego Deus, qui precipio tibi, ne sim sicut ille, qui ignorat futura, aut sicut impotens, qui omnia formidat? Nequaquam.
Sed ego ipsa sapiencia, ipsa potencia, qui et omnia prescio et omnia possum. Ideo tenete modum consuetum in vestibus et facie et voluntatem vestram michi dimittite.
Ego enim, qui seruaui Saram a manibus captiuancium, seruabo et vos in mari et terra et, sicut expedit vobis, prouidebo vobis."
De episcopo. Mater loquitur: "Amicus meus debet diligere te sicut matrem, sicut dominam, sicut filiam et sicut sororem.
Sicut matrem propter etatem et propter consilia requirenda. Secundo sicut dominam propter graciam tibi datam a Deo, qui per te ostendit secreta sapiencie sue.
Tercio sicut filiam, docendo et consolando et prouidendo tibi vtiliora. Quarto sicut sororem, arguendo, cum fuerit oportunum, et ammonendo et incitando ad perfecciora verbis et exemplis.
Item dic ei, quod ipse debet esse sicut ille, qui portat flores optimos. Hii sunt verba mea, que dulciora sunt melle sapientibus ea, acuciora et penetrabiliora sagittis, efficaciora remuneracione.
Oportet ergo portantem cauere floribus a vento, pluuia et estu: a vento scilicet mundane locucionis, a pluuia carnalium delectacionum, ab estu mundani fauoris. 21Qui enim talibus gloriatur, flores facit vilescere et se ipsum minus idoneum ostendit ad portandum."
De regina Cypri. Filius loquitur: "Consule regine, quod non redeat ad patriam suam, quia non expedit, sed stet in loco, in quo posita est, seruiendo Deo toto corde;
secundo, quod non nubat, recipiendo secundum maritum, quia accepcius est Deo plorare commissa et supplere penitencia tempus inutiliter expensum;
tercio, quod homines regni inducat ad mutuam concordiam et caritatem et laboret, vt iusticia et boni mores laudabiliter teneantur et communitas insolitis grauaminibus non oneretur;
quarto, quod obliuiscatur malorum, que in maritum suum commissa sunt, propter Deum et non accendatur ad vindictam, quia ego sum iudex et ego iudicabo pro ipsa;
quinto, quod filium suum nutriat cum diuina caritate, constituendo ei consiliarios iustos, non cupidos, et familiares pudicos et compositos et sapientes, a quibus addiscat timere Deum, regere iuste, compati miseris, fugere assentatores et adulatores sicut venenum et consilia iustorum querere eciam pauperum et humilium despectorum;
sexto, quod deponat consuetudinem pudorosam mulierum in strictis vestibus et ostensione mamillarum et vnccionibus et pluribus vanitatibus, quia omnino sunt Deo odiosa;
septimo, quod habeat confessorem, qui mundum relinquens plus diligit animas quam munera, qui non dissimulat peccata nec arguere veretur; et ei in hiis, que sunt salutis anime, obediat sicut Deo.
Octauo vitas sanctarum reginarum et mulierum attendat et inquirat, et laboret, quomodo honor Dei augeatur.
Nono, quod sit racionabilis in donis suis, fugiendo debita et laudes hominum, quia accepcius est Deo vel modicum vel nichil tribuere quam debita contrahere et proximum suum defraudare."
In coronacione noui regis. Filius loquitur: "Magnum onus est esse regem et magnus honor sed maximus fructus. Condecet ergo regem esse maturum, expertum, prudentem et iustum et laboriosum et amatorem vtilitatis proximorum plus quam proprie voluntatis.
Ideo antiquitus bene regebantur regna, quando talis eligebatur in regem, qui et voluit et sciuit et potuit regere iuste. Nunc regna non sunt regna sed puerilia et deliramenta et latrocinia.
Quia sicut latro inquirit modos et tempora, quomodo insidietur, vt optineat lucra, ne notetur, sic nunc inquirunt reges adinuenciones, quomodo generacio eorum eleuetur, quomodo pecunie imbursentur, quomodo subditi sapienter onerentur.
Qui et libencius faciunt iusticiam, vt optineant bonum temporale, sed non diligunt iusticiam, vt mercedem optineant sempiternam.
Ideo sapiens sapienter dixit: 'Ve regno, cuius rex puer est, qui delicate viuens et delicatos habens assentatores de profectu communitatis nichil angustiatur!'
Verum quia puer hic non portabit iniquitatem patris, ideo, si proficere voluerit et implere dignitatem nominis regalis, obediat verbis meis, que de Cypro predixi. 37Et non imitetur mores predecessorum suorum deponatque leuitates pueri et inducat vitam regiam, habendo assistentes tales, qui timeant et qui non plus diligunt munera eius quam animam et honorem eius, qui odiunt adulaciones et qui veritatem dicere et sequi et arguere non formidant. Alioquin nec puer letabitur in populo nec populus in electo."
Scripture echoes
- ↩Gen.12.15-Gen.12.20 — And the officials of Pharaoh saw her, and they praised her to Pharaoh, and the woman was taken into Pharaoh's house. Gen.12.16 — And he dealt well with Abram on her account, and he had sheep, oxen, donkeys, male servants, female servants, female donkeys, and camels. Gen.12.17 — But the LORD struck Pharaoh and his household with great plagues because of Sarai, Abram's wife. Gen.12.18 — So Pharaoh called Abram and said, "What is this you have done to me? Why did you not tell me that she is your wife?" Gen.12.19 — Why did you say, 'She is my sister,' so that I took her as my wife? Now then, here is your wife; take her and go. Gen.12.20 — And Pharaoh commanded men concerning him, and they sent him away, and his wife, and all that was his.
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