Visio Tertia
The Vision of the Mother Church
The visionary sees a woman of immense stature representing the Church, who conceives and births souls through the grace of the Holy Spirit.
After this, I saw what looked like a woman of immense stature, like a great city, with a head crowned in wonderful adornment, and arms from which a radiance hung down from heaven to the earth, shining like sleeves. Her belly, however, was like a net with many holes, through which a great multitude of people entered; she had no legs or feet, but stood only upon her belly before the altar that is before the eyes of God, embracing it with outstretched hands, while her eyes looked most sharply across the whole of heaven. But I could not see any of her clothing, except that she was glowing with a most brilliant brightness and surrounded by a great splendor; on her breast, like the dawn, a red light was shimmering, where I also heard a song being sung about her by many kinds of musical instruments, like the dawn shining very brightly. And that image spread out its splendor like a garment, saying: 'I must conceive and give birth.' And soon, like lightning, a multitude of angels appeared to her, making ranks and seats within her for the people through whom that image was to be fulfilled. Then I saw black infants near the earth in the air, crawling like fish in water, and entering the belly of the image through the holes that lay open for those who wished to enter. But she groaned, drawing upward those who had also come out of her mouth, yet she herself remained whole. And behold, that serene light—and in it the whole form of a man, burning with a glowing fire—appeared to me again, just as in the vision I had seen before; and stripping the blackest skin from each of them and casting those skins aside, he clothed each of them in a most white garment and opened to them the most brilliant light, saying to each of them: 'Cast off the oldness of injustice, and put on the newness of holiness, for the door of your inheritance has been opened to you.' Consider, then, how you have been taught, so that you may know your Father whom you have confessed. I have taken you in, and you have confessed me. Now, look at the two halves: one facing east, and the other facing north. If, therefore, you look at me diligently with your inner eyes, as you have been taught in the faith, I will receive you into my kingdom. And if you love me perfectly, I will do whatever you ask. But if you despise me, turning away from me and looking backward, and not wanting to know or understand me—if, while I am calling you back from being soiled in sins to pure repentance, you run back to the devil as if he were your father—then destruction will take you, because you will be judged according to your works, since when I gave you the good, you refused to know me. The infants, however, who had entered the belly of the image were walking in the splendor that surrounded her. And she, looking upon them most kindly, said with a sad voice: 'These children of mine will return again to dust; yet I conceive and give birth to many who weary and oppress me, their mother, with various agitations, attacking me with heresies and schisms and with battles useless to themselves, in robberies and murders, in adulteries and fornications, and in many other similar errors of this kind.' Yet many of them rise again into true compunction for eternal life, while many fall into a deceptive hardness of heart toward the second death. And again I heard a voice from heaven saying to me: 'The full structure of living souls, which is built in the living heavens from stones adorned with the immense beauty of virtues in its children—whom it embraces like a most spacious city—flourishes most fittingly in heavenly virtues, as a great crowd of peoples and, like a most wide net, a vast multitude of fish, just as the work of faithful people thrives in the Christian name.'
The Mystery of the Bride
The vision is interpreted as the Church's maternal role, her integrity as a virgin, and her resilience against the corruption of heresy.
The fact that you now see what looks like a woman's image, wax-like in size and resembling a great city, signifies the bride of my Son, who is always bringing forth children in the regeneration of spirit and water. When the strongest warrior has placed her in the breadth of virtues to grasp and perfect a great crowd among his chosen ones, she is like a great tower, since no enemy can overcome her, as she drives infidelity away from herself through contrary assault and faithfully expands herself. In this mortal age, this is understood to mean that every one of the faithful offers an example to their neighbor, through which they themselves perform many virtues in heavenly things. But when each of the just reaches the children of light, then the good work they have done will appear in them—a work that cannot be known in the mortality of earthly dust, since here it is obscured in the shadow of restlessness. She has a head crowned with wonderful adornment; because in her own origin, when she was raised up in the blood of the Lamb, she was fittingly decorated in the apostles and martyrs and betrothed in a true marriage to my Son, since in his blood she faithfully built herself up into a faithful structure of holy souls. Therefore, she also has arms from which splendor descends like sleeves, radiating from heaven all the way to earth. This is the operation of fortitude in priests who, in the purity of heart and hands, offer the most holy sacrifice upon the holy altar in the power of good works during the Sacrament of the Body and Blood of their Savior. This is the clearest work for those who practice mercy, who in their generosity always provide help to every sorrow, distributing alms to the poor with a most gentle heart, and thus saying with a perfect spirit: 'This is not my substance, but his who created me, because this work is inspired by God.' It is represented before his eyes in heaven when it is perfected on earth through faithful people in the culture of the Church. As for her belly being in the manner of a net with many holes through which a great multitude of people enters: this is her maternal kindness, which is open for the capture of faithful souls in the manifold height of virtues, in which believing peoples live devoutly through the faith of true belief. But he who cast his net for the catch of fish is my Son, the bridegroom of his beloved Church, whom he betrothed to himself in his blood to repair the fall of lost humanity. She does not yet have legs or feet, because she hasn't been brought to the strength of her constitution or to the highest brightness of her completion. Around the time of the son of perdition, who will lead the world into error, she will suffer most copiously in her members the fiery and blood-stained anguish of the cruelest perversity. Through this calamity, brought to perfection by bloody wounds, she will run quickly into the heavenly Jerusalem, and since she was gently born in the blood of my Son as a new bride, she will enter into life in the fullness of the joy of her offspring with this ardor. But she stood only upon her belly before the altar that is before the eyes of God, embracing it with outstretched hands; for she is always pregnant and, bringing forth her children in true washing, she offers them most devoutly to God through the purest prayers of the saints. And through the sweetest scent of discernment—of virtues both hidden and manifest that are offered in the intention of the mind's eye, with all pretense of simulation and desire for human praise cast aside—just as incense is purified from all the injury of a contrary stench, which is indeed a good work and a most sweet sacrifice in the sight of God; in this, the new bride labors frequently with her whole desire in the work of fruitful virtues, longing for heavenly things, and building up the high tower of the supernal walls with a thirtyfold, sixtyfold, and hundredfold fruit. That is why she looks with the sharpest focus across the entire heavens; no perversity can obscure the intention she holds so devoutly in heavenly things—not any persuasion of devilish fraud, not the error of a wayward people, nor the upheavals spread across different lands where insane men cruelly tear themselves apart in the disbelief of their own fury. But the fact that you cannot see her garments means that the human intellect, weighed down by its own frailty, is unable to gaze perfectly upon her secrets, except to see that she shines with a most lucid clarity and is surrounded by great splendor; for the true sun has bathed her on every side with the most brilliant inspiration of the Holy Spirit and the most fitting adornment of virtues. In her breast, it is like the dawn glowing with a reddish, shimmering light, because in the hearts of the faithful, the integrity of the most blessed Virgin—who gives birth to the Son of God—shines with the most ardent devotion; and there, through many kinds of music, you hear this song about her being sung like a dawn that glows intensely, for every voice of the faithful, as it is poured into your intellect, must embrace her integrity as an untouched virgin with total intention within the Church. As for the fact that this same image spreads her splendor like a garment, saying that she must conceive and give birth: this means that the Sacrament of the confession of the true Trinity is being spread throughout the Church, for her mantle lies in the protection of the faithful peoples through whom she will rise up for the building of living stones, whitened in the fountain of the purest bath, just as she herself confesses it is necessary for salvation to conceive children in blessing and to bring them forth in the washing through the regeneration of spirit and water. Therefore, a multitude of angels soon rushes to her like lightning, making steps and seats in her for the people through whom this same image is to be perfected; for to every believing person there is present the ministry of the blessed spirits—to be feared and loved—preparing for those faithful ones an ascent through faith and a resting place through supreme peace, in whom she, the happy mother Church, is known to be led toward the beauty of her own self. But then you see black infants crawling on the ground in the air like fish in water, and entering the belly of the image through the openings that are open to those who wish to enter; this is the darkness of foolish men who have not yet been washed in the bath of salvation, but who love earthly things and run about in them everywhere, placing their dwelling in their instability. They finally arrive at the mother of holiness, and gazing upon her secrets, they receive her blessing, by which they are taken away from the devil and returned to God, to the sacred constitution of the ecclesiastical order, in which a faithful man must be saved, as they say in themselves, 'I believe in God,' and the rest pertaining to the blessed faith. But she groaned upwards, drawing them to herself, who come forth from her mouth, yet she remains intact; for this blessed mother draws forth deep sighs when baptism is consecrated with the charism of the Holy Spirit, so that a man may be renewed in the true circumcision of spirit and water. In this way, he is to be offered upwards to the highest beatitude, which is the head of all, so that, made a member of Christ, he is regenerated through the invocation of the Holy Trinity as through the mouth of the blessed Mary for salvation; this mother suffers no injury, for she will remain forever in the integrity of her virginity, which is the Catholic faith, since she was born in the blood of the true Lamb of her Spouse, who was born without any corruption of integrity from the most pure virgin. Thus, the bride will remain intact, so that no schism can corrupt her. Often, however, she is wearied by wicked men, but with the help of her Spouse, she always defends herself most strongly, like a virgin who is often attacked by the devil’s craft and the persuasions of many men regarding the desires of the flesh. Yet, through the prayers she pours out to the Lord, she is vigorously freed from their temptations, preserving her kindness. Thus, the Church also resisted the most wicked corruptors, who are the errors of heretics, namely, both the evils of Christians and of Jews and of other infidels who infest her, wishing to corrupt her virginity, which is the Catholic faith; yet she, resisting them vigorously, is not to be corrupted, because she has always been and is and will remain a virgin in true faith, that is, the matter of her virginity against every error, remaining intact; so that the honor of the chaste virgin in the matter of her bodily purity remains incorruptible against every touch of lust. Therefore, the Church is the virgin mother of all Christians; for in the secret of the Holy Spirit, she conceives and bears them, offering them to God so that they may be called the children of God. And just as the Holy Spirit overshadowed the most blessed mother, so that without pain she miraculously conceived and bore the Son of God while remaining a virgin, so too the Church, the blessed mother of the faithful, is illuminated by the Holy Spirit, and without any corruption, she simply conceives and bears children, and the virgin endures. What is this? Just as balsam oozes from a tree, and as the most powerful medicines flow from an onyx vessel where they were hidden, and as the brightest light spreads from a carbuncle without any hindrance, so the Son of God was born of a virgin without any obstacle of corruption; and in the same way, the Church, his bride, brings forth her children without any stain of error, yet remains a virgin in the integrity of her faith.
The Trinity and the Washing of Regeneration
The vision of the man in the fire confirms the role of the Trinity in baptism and the historical necessity of the covenant of grace.
As for what you see—how that brilliant light, and within it the very form of a man, all glowing with a shimmering fire, appears to you again just as you saw it before—this signifies that the true Trinity exists in true unity. It is the most radiant Father, and in the Father, his most sweet Son, who remained in the Father before time began according to his divinity, but who in time was conceived of the Holy Spirit and born of the Virgin according to the flesh, as was shown to you in that most true vision. Now, for the confirmation of your faith, it is shown to you again, because this same blessed Trinity appears to those who are baptized in holy baptism when the heavens are opened, so that the faithful person may receive this faith and worship the one God in the true Trinity, which also appeared truly in the first Sacrament of baptism. By stripping away the old skin from each of them and casting those skins aside, the Church clothes them individually in a most white garment and opens to them a most brilliant light, offering to each of them words of blessed instruction. For the divine power, looking upon the hearts of men, mercifully takes away the infidelity of their sins in the washing of baptism and casts those sins aside, outside the way that is Christ, because there is no death in Christ, but life through pure confession and the washing away of sins in him. When each faithful person is clothed through him in the brightness of salvation, and when the clarity of the blessed inheritance from which the first man was cast out is opened to them through him, the person is instructed by words of truth to put off the old habit of iniquity and to take up the new gift of grace for salvation. But the fact that the infants who had entered the womb of the image walk in the splendor that surrounded it means that those whose mother is the blessed Church, through the font of holy baptism, must remain in the divine law by which that same mother has instructed and adorned them, and must preserve it, lest if they should unfaithfully cast it aside, they be defiled again by the sins from which they had been cleansed. And so, looking upon them most kindly, she says with a sad voice that those children of hers will return again to dust; for the same blessed mother, loving them with an interior love and grieving for them from her inmost heart, laments that those whom she brought forth clean in the washing of regeneration—having been made pure in heavenly things—are again longing for earthly causes and becoming defiled in sin. How so? Because many, while receiving the faith outwardly, attack it inwardly with various vices, walking more in the way of error than in the way of truth. Yet, of these, many repent of their falsity, while many others remain in iniquity, just as that mother demonstrates in her words that were cited above. Two signs of the Law have been handed down to humanity: circumcision for the ancient fathers, and baptism for the new teachers. Through these, people act ungratefully, like an ox toward its yoke; for even if an ox is goaded, it would still plow a furrow if it weren't tied to the yoke. In the same way, people wouldn't walk in my ways if they weren't bound by the yoke of their own signs. It's like a young man walking along a road whose father tells him, 'Walk the straight path,' but doesn't give him a sword or any other weapons of war to defend himself if he encounters danger. What then? He would flee naked; he would neither dare nor be able to defend himself against the danger that met him and tried to block his way, but would instead hide, because he wasn't marked with the terrible armor by which he ought to defend himself. My people would be just as naked if they weren't baptized. That is why they appear formidable to their enemies who see them marked with the chrism of baptism; by this sign, they also strongly resist those who want to destroy them, whether it be a human mob or a demonic army. But a double law was not to be given to Adam. How so? I gave him a law in the tree when he saw me in the innocence of his heart; yet he despised me, consenting to the cunning serpent, which was so harmful that no mortal can see me with their eyes as long as they remain in this passing world. But because Adam broke my commandment, he and his descendants lived without a law until the time that foretold the nobility of my Son. The warning of the Holy Spirit appeared in Noah when the human race was rushing toward destruction; he built the ark upon the flood, for he had foreseen before the ages that after that wicked race, which had defiled itself with the foulest iniquity, a new offspring was bound to arise. For after Adam had passed on, his descendants, not knowing that I am God, wandered about, saying, "Who is God?" Who is God? And then every evil arose in them, so that the ancient serpent ran among them with unchecked power, persuading them to fulfill his every will. For he was then released from the bond of restraint, so that the warning of the Holy Spirit did not threaten or oppose him before the flood, as I opposed him in Noah, in whom a new offspring arose, when I instructed my people in such a way that they could not forget that instruction. For the warning of the Holy Spirit first threatened him in Noah; later, however, circumcision struck him on the cheek in Abraham; and finally, the Church has bound him in this last time until the world passes away on the final day. But I allowed the devil to exercise his power in the world before the flood, because of the ancient struggle in which he overcame Adam until he had filled his belly with the corpse of every iniquity; and I allowed this because my judgment is just. For this reason, I also stirred up the waters of the flood and killed the sinners, while reserving Noah in my mystery—a man whom the same Satan could not despoil, because he was in my will above the flood. And in the flood, I designated the most upright sprout, namely my Son, announcing him to the new age; he came into the world silently and most truthfully revealed the Holy Trinity to be worshipped. How?
The Covenant of Circumcision and Baptism
The text explains the transition from the old covenant of circumcision to the new covenant of baptism, emphasizing the universality of Christ's grace.
It displays three wings that signify the Holy Trinity: where you, Synagogue, will deny me, where a foreign people will receive me, and where you, too, O Abraham, will be magnified. O Abraham, you are surrounded by circumcision; you are enclosed as if by a wall by the Old Testament; you are adorned by the dawn of the sun of the Church. I gave circumcision to you and your descendants until my Son, who openly forgave the sins of humanity, and where the carnal circumcision of the old foreskin fell away when the fountain of baptism truly welled up in the sanctification of the washing of my Son. But those from your lineage who were not circumcised at the time of circumcision, according to the time shown to them—whether they were younger or older—have transgressed the covenant of my pact, except for women, upon whom circumcision is not enjoined. A woman is not to be circumcised because the maternal tabernacle lies hidden within her body and cannot be touched by an exterior touch, and because she is under the authority of a man, just as a servant is under his master. For a man has three causes in his work: concupiscence, fortitude, and zeal. Concupiscence, however, ignites fortitude, from which there is in both a zeal for labor and for their own ardent will. This is such that in the creation of Adam three causes were designated; because the will of God formed man in power, and completed this in great mercy, when He Himself made man in His own image and likeness. In the will of God, note the man's concupiscence; in the power of God, the man's fortitude; and in the mercy of the will and power of God, the zeal of the man's concupiscence and fortitude. In this way, the human race is procreated through man from woman; for God also made man from the dust of the earth, since just as the earth is placed in the power of the seed of the fruits of the fields, so too is woman placed in the moisture of birth to bring forth children. What does this mean? A woman has a time for the revelation of the moisture within her, which spreads through her with a humid power and heat; otherwise, she wouldn't willingly receive a man, but would disdain him and not consent to his will, nor would she conceive children. For if she didn't have the power of this moisture in heat, she would remain unfruitful, just like dry earth that doesn't bend itself to any use of fruitfulness. Yet this power of moisture doesn't always have in woman the fire of the heat of concupiscence, unless she is first touched by a man and recognizes the burning fervor of concupiscence; for in her there isn't such a strong and fervent concupiscence as in a man, who is strong like a lion for the concupiscence of the work of children, so that he has the strength of concupiscence and of the act, while the woman has only this business which is subject to the command of his will, since she is occupied in the procreation of children until she brings them into the world. But when she longs for my Son, desiring to keep her virginity in love for Him, she is greatly adorned in His bridal chamber, for she despises the heat she endures for the sake of His love; she is unwilling to be dissolved by the fire of burning lust, persevering in purity, because she despises the carnal man in her spiritual betrothal, panting with all her desire after my Son, and casting away the memory of the carnal man. O dearest sprouts, and o flowers sweeter and more fragrant than all spices: where a soft and fragile nature rises like the dawn for the betrothal of my Son, loving Him greatly with a chaste love, she is His bride and He is her bridegroom, since He greatly loves this kind of virgin in the heavenly kingdom, to be adorned with glorious ornaments. But what now? When even a man's strength refuses to enter into the bond of marriage, so that he restrains himself in his own vibrant nature for the love of my Son—even while it flourishes in the seed of children—and yet he constrains his own members so they don't indulge the lust of his flesh, this is deeply lovable to me, because in this way, the man overcomes himself. I will make him a companion of my Son and place him as a clear mirror before His face, because he has bravely resisted the devil, who had drawn the human race to himself through the infidelity of the foulest filth. To rescue humanity from his snare, I sent my Son into the world, born of a most sweet virgin without any stain of sin, bringing the fountain of salvation, which He, the innocent Lamb, consecrated so that the foreskin of the old crime might be abolished in it. What does this mean? The most bitter foreskin is the crime of Adam's transgression, which my Son took away; when He entered the fountain of salvation, He most nobly dedicated the Christian company, so that the ancient serpent who had deceived man might be drowned in that bath. How so? The Son responds to the condition of His Father, and He also retains His inheritance. What does this mean? The human race was cast out from the place of delight by Adam's transgression, but in the baptism of salvation, it has been called back to life through my Son. How is that? He gave a voice of blessing over the unbelievers who resisted my commands, so that, terrified, they might seek pardon in a spirit of compunction, just as my servant Isaiah testifies according to what he received from me, saying: 'And the sons of those who humbled you will come to you bowing down, and all who reviled you will worship at the soles of your feet.'1 What does this mean? O you who are supreme peace and the purest sun, through you will spring forth the living root that is the regeneration of spirit and water, when those who were prostrate in the filth of most foul impurity under a most heavy curse come diligently to the knowledge of you; for in this way, they who were bent low will at last rise with difficulty to truth and justice. How is that? They will drink in the maternal sweetness of true faith, not by seeing it visibly, but by grasping it only through faithful belief. And who are they? Specifically, those born of them in sin never saw you with burning love; yet those who cruelly oppressed you and stubbornly afflicted you—as if you didn't rule over them—have loved you most sweetly in a good sense. And to such an extent, when they have followed the true faith, they will grasp you as their King and adore you as their Lord, and they will run quickly, following your most holy paths that you have commanded them, so that they may always look to you with hands raised and always keep watch for you in good works, in faith—that is, not finding it a burden to see you; and all those who previously tore you apart impudently and irreverently, and who divided themselves from you in hatred and envy, will do this when they have then ardently embraced you in the mirror of faith. What does this mean?
The Necessity of Spiritual Rebirth
The necessity of being born again of water and the Spirit is established as the only path to recover the inheritance lost by Adam.
Adam’s fall closed heaven in my indignation, when man despised me and listened to the cunning serpent. And so, for him, all the glory of paradise was closed off. This closure lasted until the Son of my brightness entered the flowing Jordan in accordance with my will. There, my voice rang out clearly when I said he was my beloved Son, in whom I was well pleased. I willed that at the end of time I would redeem man through my Son, who clings to me with an indissoluble bond of love—just as a honeycomb clings to honey. I designated him as a fountain for myself, and myself as a fountain of living water, so that he, as the fountain of salvation, might raise up those souls from eternal death to whom the forgiveness of sins would be given in water through the Holy Spirit. Therefore, the Holy Spirit also appeared there, because it is through him that the forgiveness of sins happens for the faithful. There, because of a mystical secret, the Holy Spirit showed my only-begotten Son in the form of a dove, a creature of simple and sincere habit, since the Holy Spirit is also the unfailing justice of all good things in simplicity and goodness. This was fitting, because my Son was born of a virgin without any stain of sin, so that man—who is born with sin from man and woman—might be reborn without sin in a splendid and glorious way, just as my Son says in the Gospel to Nicodemus: "Amen, amen, I say to you, unless one is born again of water and the Spirit, he cannot enter the kingdom of God." What is this? With the most constant certainty and not with unstable ambiguity, I say to you who were born of corruption: because man, who has risen from the burning heat of desire and is wrapped in a poisonous garment, will be confounded in the time of his neglect unless he is reborn in the true joy of a new offspring, through the water of sanctification and the spirit of illumination. How? Because a human being is like water overflowing with the spirit of its own vitality—just as water cleanses filth and spirit gives life to inanimate things, so too, unless a person is cleansed in true regeneration, they cannot become an heir to the kingdom of their Creator through the gateway of salvation—they remain bound by the sin of the first parent, whom the devil deceitfully tricked. How is that? Just as a thief who steals a king's most noble and precious money enters stealthily, so a twisted conception, suggested by the devil in gluttony, crept in craftily, such that he wickedly snatched away the most beloved gem of holy innocence and chastity, in which the Holy Spirit dwells. Therefore, it must now be cleansed in the sanctification of washing. For the deadly heat that lust kindles in the accumulation of concupiscence—the transgression of the commandments of the almighty God—must be submerged in Him who never jealously hides His wonders, but mercifully reveals them in incomprehensible love. Listen, therefore, to the Son in this ordinance of regeneration, which is the revelation of my kingdom, and learn from Him so that you may fulfill my commandments. Do this. This is acceptable to me; beware that the ancient serpent doesn't deceive you, and you won't die if you keep your baptism, as it has been commanded to you in the name of the most blessed Trinity. And as often as you fall, rise up with the correction of repentance, according to my mercy regarding your sins. O my dearest children, recognize the goodness of your Father, who has freed you from the jaws of the devil in himself through pure confession and true forgiveness, and who has bestowed upon you all the good things in which you must labor so that you may possess the heavenly Jerusalem, which you lost through deceitful trickery; for no one can recover their lost inheritance except through the sweat of their own labor. But you can easily receive that heavenly blessedness—your most excellent inheritance—by a law that isn't difficult. For the Holy Spirit, as has been said, expels the power of Satan from a person in baptism, sanctifying them as a new person in regeneration so that they may be able to recover the joys that were lost. Therefore, anyone who desires to be saved should not refuse to be regenerated in the cleansing of their sins. I gave the men of Abraham's line the circumcision of one member, but in my Son, I have commanded the circumcision of all members for men and women of every people. How so? The circumcision of baptism arose in the baptism of my Son, and it will endure until the final day; and after that day, its holiness will remain in eternity and will never end. And so, those who are circumcised in the washing of baptism will be most truly preserved, if they faithfully keep this washing through just works. For I will accept a person, whether they are of a weaker or stronger age, if they keep the covenant they have made with me—that is, by believing in me and confessing me in the true Trinity, whether by themselves or through others who stand surety for them, like an infant or a mute who cannot speak but asks for the words of another's mouth—and I will not blot them out forever. I will do this for those who have refused to receive this fountain with the work of faith, just as it is written in the Gospel teaching of my Son: 'Whoever believes and is baptized will be saved, but whoever does not believe will be condemned.' What is this? A person who, through their own knowledge—which is the interior eye—sees what is hidden from exterior sight and does not doubt it, believes most certainly; this is faith. For what a person perceives exteriorly, they also know exteriorly, and what they see interiorly, they also consider interiorly. Therefore, when a person's knowledge ardently perceives the incomprehensible divinity through the mirror of life—which the exterior eye cannot behold—the desires of the flesh are suppressed and dashed against the rock. Hence, that person's spirit also sighs for the true height, feeling this regeneration brought by the Son of Man, conceived by the Holy Spirit—whom the intact mother did not receive from the flesh of a man sweating in lust, but from the secret of the Father of all. Coming gently, it reveals a pure and living mirror in the water, so that a person lives through it in regeneration. Just as a person is born of the flesh—with divine power creating them in the form of Adam—so the Holy Spirit restores the life of the soul through the flood of water, when it receives the human spirit into itself, raising it to life just as it was previously raised in the wave of blood when it was manifested in a bodily vessel. Just as the form of a person is sensibly formed when a human is spoken of, so the spirit of a person is brought to life in the water before the eyes of God, so that God knows them for the inheritance of life. Therefore, whoever receives the fountain of salvation with the covenant of justice finds life in salvation, because they have believed faithfully. But whoever refuses to believe is dead, because they lack the breath of the spirit with which to fly into the heights of heaven; instead, they only grope with blind eyes, not living in the shadowed knowledge of the flesh, because they lack the vital discipline that God breathed into the human who ascends upward against the will of the flesh. For this reason, that person will be condemned to the death of unbelief, because they didn't have the washing of salvation. For I haven't separated any time or any people from this salvation, but have mercifully established this calling for every people through my Son.
The Practice and Validity of Baptism
The chapter concludes with instructions on the validity of infant baptism, the role of sponsors, and the efficacy of the sacrament even through imperfect ministers.
For at any time as the hours pass, regardless of a person's gender or age—whether male or female, infant or elderly—when they come to baptism with a heart of devotion, I will receive them with the help of my mercy. I do not reject the baptism of infants, as some false deceivers claim; they lie when they say I cast aside such an offering, just as I did not reject the circumcision of infants in the Old Testament, even though the child could neither ask for it with his voice nor consent to it with his will, yet his parents fulfilled it on his behalf. So even now, in this new grace, I don't reject the baptism of an infant, even though the child doesn't seek it by speaking or consenting, but simply has their parents carry it out for them. And yet, if he desires to attain salvation, he will by every right fulfill the faithful promise that those who brought him to the sacred font pledged on his behalf—those who must be three in number in honor of the Holy Trinity: the priest who baptizes him, and the two who speak the words of faith for him. But those who are joined in this way to the one baptized are not joined through carnal procreation, because they have attached themselves to him through spiritual generation. For at the baptism of my Son, I, the Father, thundered—which shows the priest giving the blessing in the washing—and the Holy Spirit was seen in the form of a light bird, which signifies that He is there in the simplicity of heart, speaking to and teaching the one to be baptized; and my Son was present to be baptized in the flesh, which declares the woman standing by in the tenderness of a mother, because of the most sweet incarnation of that same Only-Begotten. What now? But just as an infant is physically nourished by milk and food chewed for him by another, so too will he observe the doctrine and the faith proposed to him in baptism from the depths of his heart. For if he doesn't suck the breasts of his mother or take the food chewed for him, he dies without delay; so too, if he doesn't receive the nourishment of his most holy mother the Church, or hold to the words of the faithful teachers proposed in baptism, he doesn't escape the cruelty of the death of the soul, since he has refused the salvation of the soul and the sweetness of eternal life. And just as when the same infant cannot chew physical food with his own teeth, another chews it for him to swallow so that he does not die, so too must it be done when he does not have the words to confess me in baptism; spiritual helpers will be there for him to offer him the food of life—that is, the Catholic faith—so that they are not caught in the snare of eternal death. How? The Lord sets His will before His servant through the voice of one who commands, and the servant fulfills it in fear through his actions; just as a mother teaches her daughter in love, and the daughter carries out her words with submission. In the same way, those who are debtors to the faith should offer words of salvation to the baptized at the right time, so that he may fulfill them with faithful devotion out of love for heavenly things. No one is so weighed down by the heavy burden of their sins that, if they are brought to holy Baptism in the name of the most holy Trinity, I don't truly wipe away all the crimes of their wickedness, just as I do for an infant washed in the font of regeneration: I truly wash away the old guilt of Adam. But don't be surprised, human, that a person is justified from all their sins in the font of Baptism, in such a way that they are most mercifully relieved of the burden of their sins within it. For the innocent Lamb, who entered the font of Baptism without any stain of sin, mercifully took away the crimes of human sins in Baptism through the great Sacrament of His incarnation. But I examine all things most attentively, both in this age and in eternity, where there is no death of bodies, but all things are open. What is this? Hell is proven in the works of death, and eternal life in the works that pertain to life. How? Death is proven by death, because when a person dies in their sins by the just judgment of God without repentance and without the mercy of God (since they don't seek it), death is indeed examined in the death of the underworld. Life is proven by life, so that good works shine in the heavens when eternal life rules over them. Likewise, those baptized in the fountain of blessing are proven in the holiness of holy regeneration. And when I am invoked there through the priest's prayer of blessing, my ears are open to the words of faith, even though the one who invokes me there may be bound by sins. For although a priest may be a sinner, I still accept the office of baptism from him if he faithfully performs it by invoking my name. Yet his own wickedness will condemn him if he persists in it without repentance. However, I don't refuse to accept the celebration of baptism from him when he invokes me in the words of faith. What does this mean? If a wealthy man has a steward who faithfully performs his duty by correctly distributing his goods to his soldiers, even though that same steward is guilty of other misdeeds, his master doesn't disdain to accept his service, perhaps saying to him, 'You wicked servant in your work,' and while he considers him unworthy in his own mind, he still doesn't disdain to accept the service of his office. In the same way, I have many stewards, and I don't disdain receiving my Sacrament from a priest who remains faithful in his office and is rightly anointed, even if he is to be blamed for other deeds. Yet, while I judge him to be at odds with me because of his other unjust acts, I don't despise receiving what is mine from his hands. If someone who needs to be baptized thinks that the separation of their soul and body is at hand and seeks baptism, but cannot find a priest to perform it, then if anyone baptizes them by invoking the threefold Majesty, they are baptized. Through this pouring of water, they will receive the forgiveness of their sins and the grace of heavenly blessedness, because they have been baptized in the Catholic faith, and this baptism cannot be changed. Yet in this invocation, no person of those three ineffable Persons should be left out, because if any one of them is omitted from the invocation through lack of faith, then the truth does not work salvation there, but rather falsehood brings deception. Therefore, the invocation of this ineffable Trinity will not be absent there, because the Trinity was not absent from the most pure baptism of my Son, but rather miraculously declared its wonders there through itself. For this reason, let those who desire to be saved receive the regeneration of life for their salvation; and let them not neglect to receive it, lest they perish. For just as an aborted fetus is cast away—dying without the warmth of life and failing to cling to the mother's womb in either its formation or its quickening—so too are those held back in danger of death without the consolation of the Holy Spirit, who are not purified in mind or in deed by the sacraments of the Church, which is the mother of all holiness. Let all peoples hear and understand this: those who wish to enter the kingdom of God through the regeneration of spirit and water, according to what has been set before them in the holy Scriptures through the gift of the Holy Spirit. But whoever sees with watchful eyes and hears with attentive ears, let them offer a kiss of embrace to these mystical words of mine that flow from me as I live.
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Post haec vidi quasi muliebrem imaginem procera magnitudine instar magnae civitatis habentem caput miro ornatu coronatum, et brachia de quibus splendor velut manicae propendebant a coelo ad terram usque radians. Venter autem ejus in modum retis multa foramina habentis, per quae plurima hominum multitudo subit; crura vero et pedes non habebat, sed tantum super ventrem suum ante altare quod est ante oculos Dei stabat ipsum expansis manibus circumplexa, oculis autem suis per omne coelum acutissime intendebat. At nulla vestimenta ejus considerare poteram, nisi quod tota lucidissima claritate fulgens, multo splendore circumfusa fuerat, in pectore ejus velut aurora rubeo fulgore micante ubi etiam multimodo genere musicorum audivi de ipsa hoc canticum quasi aurora valde rutilans decantari. Et imago illa expandit splendorem suum velut vestimentum dicens: Me oportet concipere et parere. Et mox occurrit ei ut fulgur multitudo angelorum gradus et sedes in ea hominibus facientium, per quos ipsa imago absolvenda erat. Deinde vidi nigros infantes juxta terram in aere quasi pisces in aqua repentes et ventrem imaginis in foraminibus (quibus ingredi volentibus aperta patebat) intrantes. At illa ingemuit sursum eos attrahens qui et ore ejus exierunt, ipsa tamen integra permanente. Et ecce illa serena lux et in ipsa species hominis tota, rutilante igne flagrans, secundum visionem quam prius videram iterum mihi apparuit, et singulis eorum nigerrimam cutem abstrahens et extra viam cutes illas projiciens singulos illorum candidissima veste induit, ac eis clarissimam lucem aperuit, singulis eorum dicens: Exue vetustatem injustitiae, et indue novitatem sanctitatis, reserata est enim tibi janua haereditatis tuae.
Considera ergo quomodo doctus sis, ut cognoscas patrem tuum quem confessus es. Ego suscepi te et tu confessus es me. Nunc ergo respice duas semi as, unam ad orientem, et alteram ad aquilonem. Si igitur interioribus oculis tuis diligenter inspexeris me ut in fide doctus es, suscipiam te in regno meo. Et si me perfecte dilexeris, faciam quodcunque petieris. Si autem me despexeris, te a me avertens et retro respiciens, nec me scire aut intelligere volens, te sordidum in peccatis ad puram poenitentiam revocantem si tu ad diabolum recurris quasi pater tuus ille sit: tunc suscipiet te perditio, quia secundum opera tua judicaberis, quoniam cum bonum dederim tibi, cognoscere me noluisti. Infantes autem qui ventrem imaginis subierant, in splendore qui eam circumfuderat ambulabant. Et illa benignissime eos intuens, tristi voce dicebat: Isti filii mei rursum revertentur in pulverem; multos tamen concipio et pario qui me matrem suam diversis concussionibus fatigant et opprimunt me impugnantes haereticis et schismaticis ac sibi inutilibus praeliis, in rapinis et homicidiis, in adulteriis et fornicationibus, atque in multis aliis hujusmodi similibus erroribus.
Sed plurimi ex istis resurgunt in veram poenitentiam ad vitam aeternam, et plurimi cadunt in fallaci obduratione ad mortem secundam. Et iterum audivi vocem de coelo dicentem mihi: Plena constructio viventium animarum quae construitur in coelis vivis ex lapidibus ornata immenso decore virtutum in filiis suis quos complectitur tanquam capacissima civitas: plurimam turbam populorum et ut latissimum rete maximam multitudinem piscium in supernis virtutibus decentissime floret secundum quod in nomine Christiano viget opus fidelium hominum.
Unde quod nunc vides quasi muliebrem imaginem pro cera magnitudine instar magnae civitatis, designat sponsam Filii mei quae semper gignit filios in regeneratione spiritus et aquae, cum eam fortissimus praeliator posuerit in latitudinem virtutum comprehendere et perficere plurimam turbam in electis suis et est instar turris magnae, quoniam nullus hostis eam praevalet expugnare, contraria impugnatione a se infidelitatem expellentem et se fideliter expandentem: quod in mortali saeculo secundum hoc intelligitur quod unusquisque fidelium praebet exemplum proximo suo, per quod ipsi plurimas virtutes operantur in coelestibus. Sed cum unusquisque justorum pervenerit ad filios lucis, tunc in ipsis apparebit opus bonum quod operati sunt, quod in mortalitate terreni pulveris cognosci non potest, quoniam hic in umbra inquietudinis obscuratum est. Et habet caput miro ornatu coronatum; quia ipsa in ortu suo cum in sanguine Agni suscitata est, decenter in apostolis et martyribus decorata est vera desponsatione desponsata Filio meo, quoniam in cruore ejus se fideliter exstruxit in fidelem aedificationem sanctarum animarum. Quapropter et brachia habet de quibus splendor velut manicae descendit a coelo ad terram usque radians; quae est operatio fortitudinis in sacerdotibus qui in puritate cordis et manuum in sacramento corporis et sanguinis Salvatoris sui, sacrosanctum sacrificium super sanctum altare in virtute bonorum operum offerunt, quod est clarissimum opus misericordiam facientibus qui in largitate semper omni dolori adjutorium impendunt, mitissimo corde eleemosynam in pauperes distribuentes, et sic in perfecto animo suo dicentes: Haec non est substantia mea, sed ejus qui creavit me, quia hoc opus a Deo inspiratum: ante oculos ejus repraesentatur in coelo cum in cultura Ecclesiae, per fideles homines perficitur in terra. Quod autem venter ejus est in modum retis multa foramina habentis per quae plurima hominum multitudo subit: hoc est materna benignitas ipsius quae ad capturam fidelium animarum aperta est in multiplici celsitudine virtutum in quibus credentes populi per fidem verae credulitatis devote conversantur. Sed is qui rete suum projecit in capturam piscium est Filius meus sponsus dilectae Ecclesiae suae, quam in sanguine suo sibi ad reparandum casum perditi hominis desponsavit. Quae nondum crura aut pedes habet, quia ad fortitudinem constitutionis suae neque ad summum nitorem completionis suae deducta est, quoniam circa tempus filii perditionis qui mundo errorem inducet, ignitam et sanguinolentam crudelissimae perversitatis angustiam copiosissime in membris suis patietur, per quam calamitatem sanguineis vulneribus ad perfectum deducta: propere curret in coelestem Jerusalem, et cum in sanguine Filii mei nova nupta suaviter orta sit, ipsa hoc ardore vitam in plenitudine gaudii sobolis suae intrabit. Sed tantum super ventrem suum ante altare quod est ante oculos Dei stabat ipsum expansis manibus circumplectens; quoniam ipsa semper praegnans atque filios suos in vera ablutione procreans est eos devotissime per purissimas orationes sanctorum Deo offerens.
Et per suavissimum odorem discretionis occultarum et manifestarum virtutum quae proferuntur in intentione oculorum mentis, abjecta omni fictione simulationis et appetitu humanae laudis; ut thus purgatur ab omni injuria contrarii fetoris quae quidem bona operatio, conspectui Dei suavissimum sacrificium est; in quo nova sponsa frequenter laborat toto desiderio in opere fructuosarum virtutum ad coelestia anhelans, atque tricesimo et sexagesimo et centesimo fructu excelsam turrim supernorum murorum aedificans.
Unde et oculis suis per omne coelum acutissime intendit, quia intentionem suam quam in coelestibus devotissime habet, nulla perversitas obscurare potest, nec ulla persuasio diabolicae fraudis, nec error praevaricantis populi, nec diffusae in diversis terris concussiones ubi insani homines in incredulitate furoris sui crudeliter se discerpunt. Sed quod nulla vestimenta ejus considerare potes, hoc est quod secreta illius, humanus intellectus in infirmitate fragilitatis suae gravatus, ad perfectum intueri non valet, nisi quod tota lucidissima claritate fulgens, multo splendore circumfusa est; quoniam verus sol clarissima inspiratione Spiritus sancti et decentissimo ornatu virtutum eam undique perfudit. In pectore ejus velut aurora rubeo fulgore micante, quia in cordibus fidelium integritas beatissimae Virginis Filium Dei generantis ardentissima devotione fulget, ubi etiam multimodo genere musicorum audis de ipsa hoc canticum quasi aurora valde rutilans decantari; quoniam omnis vox credentium ut intellectui tuo infunditur virginitatem illius illibatae virginis tota intentione in Ecclesia amplecti debet. Quod vero eadem imago expandit splendorem suum velut vestimentum dicens quod oporteat ipsam concipere et parere: hoc est quod in Ecclesia dilatatur sacramentum confessionis verae trinitatis, quia amictus ipsius est in protectione fidelium populorum, per quos ipsa consurget in aedificationem viventium lapidum in fonte purissimi lavacri dealbatorum, sicut et ipsa confitetur necesse ad salvationem ut concipiat filios in benedictione, et ut pariat eos in ablutione per regenerationem spiritus et aquae. Quapropter et mox accurrit ei ut fulgur multitudo angelorum gradus et sedes in ea hominibus facientium per quos eadem imago perficienda est; quia cuique credenti homini adest metuendum et diligendum ministerium beatorum spirituum ascensus per fidem et repositiones per summam quietem illis fidelibus praeparantium in quibus ipsa felix mater Ecclesia ad decorem sui perducenda cognoscitur.
Sed et deinde vides nigros infantes juxta terram in aere quasi pisces in aqua repentes et ventrem imaginis in foraminibus (quibus ingredi volentibus aperta patet) intrantes; quae est nigredo stultorum hominum qui nondum abluti sunt in lavacro salvationis, sed ipsi terrena diligentes, et in eis ubique discurrentes atque habitationem suam in eorum instabilitate ponentes, ad matrem sanctitatis tandem perveniunt, et dignitatem secretorum ejus intuentes benedictionem ipsius suscipiunt, per quam diabolo abstrahuntur ac Deo redduntur sacram constitutionem ecclesiastici ordinis in qua fidelis homo ad salvationem beatificari debet subeuntes, cum in semetipsis dicunt Credo in Deum, et reliqua ad beatam fidem spectantia. Unde et illa ingemuit sursum eos attrahens, qui ex ore ejus exeunt, ipsa tamen integra permanente; quoniam haec beata mater intima suspiria trahit quando baptisma cum charismate in sanctificatione Spiritus sancti consecratur, ut homo in vera circumcisione spiritus et aquae innovetur, hunc in modum sursum summae beatitudini quae caput omnium est offerendus, quo membro Christi facto, cum per invocationem sanctae Trinitatis quasi per os beatae Mariae ad salvationem regeneratur; nullam laesionem eadem mater patitur, quia ipsa in aeternum permanebit in integritate virginitatis suae, quae fides catholica est, quoniam ipsa nata est in sanguine veri agni sponsi sui; qui sine ulla corruptione integritatis ex integerrima virgine natus est. Sic et ipsa sponsa integra permanebit, ita quod nullum schisma eam corrumpere poterit. Saepe tamen a perversis hominibus fatiganda, sed per adjutorium sponsi sui semper fortissime se tuetur ut virgo quae saepe in concupiscentiis carnis per diabolicam artem et persuasiones multorum hominum oppugnatur; sed tamen ipsa per orationes suas quas fundit ad Dominum, a tentationibus illorum strenue liberatur conservans benignitatem suam. Ita etiam Ecclesia repugnabat nequissimis corruptoribus qui sunt errores haereticorum, scilicet tam malorum Christianorum quam Judaeorum et aliorum infidelium qui eam infestant, virginitatem ejus quae fides catholica est, corrumpere volentes, ipsa tamen eis viriliter resistente, ne corrumpatur, quia semper virgo fuit et est et permanebit, vera fide, id est materia virginitatis ejus contra omnem errorem integra permanente; ut et honor castae virginis in materia pudoris corporis ejus contra omnem tactum libidinis incorruptus perseverat. Unde et Ecclesia omnium Christianorum virginea mater est; quoniam in secreto Spiritus sancti eos concipit et parit, illos Deo offerens, ita quod et filii Dei vocantur. Et ut beatissimam matrem Spiritus sanctus obumbravit, ita quod sine dolore mirabiliter Filium Dei concepit et peperit et tamen virgo permansit; sic et Ecclesiam felicem matrem credentium Spiritus sanctus illustrat, et sine ulla corruptione simpliciter filios concipit et parit, et virgo perdurat. Quid hoc?
Ut balsamum ex arbore sudat, et ut fortissimae medicinae ex onychino vase quae in eo latent emanant, et ut clarissimus splendor ex carbunculo absque omni impedimento se diffundit; sic Filius Dei sine omni obstaculo corruptionis ex virgine natus est, et sic etiam Ecclesia sponsa ejus absque omni inquinatione erroris filios suos generat; virgo tamen in integritate fidei permanens.
Quod autem vides, quomodo illa splendida lux, et in ipsa species hominis tota rutilante igne flagrans, secundum visionem quam prius videras iterum tibi apparet; hoc est quod vera trinitas in vera unitate, scilicet lucidissimus Pater, et in Patre dulcissimus Filius ejus qui ante tempora secundum divinitatem in Patre manens, sed in tempore secundum carnem de Spiritu sancto conceptus et de virgine natus ut in verissima visione tibi praemonstratum est, nunc etiam ad confirmationem fidei tibi ostenditur, quoniam eadem beata trinitas in sancto baptismo baptizatis aperto coelo apparet: ut fidelis homo hanc fidem suscipiat, quomodo unum Deum in vera trinitate colat, quae etiam in primo sacramento baptismatis veraciter apparuit. Et singulis eorum integerrimam cutem abstrahens ac extra viam cutes projiciens, singulos illorum candidissima veste induit ac eis splendidissimam lucem aperit singulis eorum verba beatae admonitionis proferens; quia divina potestas corda hominum aspiciens, in lavacro baptismi infidelitatem scelerum suorum misericorditer aufert, atque scelera illa extra viam qui Christus est abjicit, quoniam non mors in Christo sed vita per puram confessionem et per ablutionem peccatorum in ipso est; cum per ipsum quisque fidelis candore salutis induuntur, et cum illi per eum claritas beatae haereditatis de qua primus homo expulsus est aperitur, ipse scilicet admonetur per verba veritatis, ut deponat veterem consuetudinem iniquitatis, et ut assumat novum donum gratiae ad salvationem. Sed quod infantes qui ventrem imaginis subierant in splendore qui eam circumfuderat ambulant: hoc est quod ii quorum mater felix Ecclesia per fontem sacri baptismatis existit; in lege divina qua eadem mater illustrata et ornata eos instruxit permanere atque eam conservare debent, ne si eam infideliter abjecerit: rursum peccatis a quibus mundati erant inquinentur. Unde etiam illa benignissime eos intuens tristi voce dicit, quod illi filii sui rursum revertentur in pulverem; quia eadem beata mater illos interiori dilectione diligens ac eis ex intimis visceribus condolens, conqueritur quod ipsi quos in lavacro regenerationis genuit, mundos videlicet in coelestibus effectos, iterum terrenis causis inhiantes in peccatis sordescant. Quomodo? Quia multi fidem exterius percipientes: interius eam diversis vitiis impugnant, magis viam erroris quam viam veritatis gradientes, ex quibus tamen plurimi a falsitate resipiscunt, plurimi etiam in iniquitate permanent; ut et illa mater verbis suis quae supra adducta sunt, demonstrat.
Nam duo signa legis signatorum tradita noscuntur hominibus, scilicet circumcisio in antiquis patribus, et baptismus in novis doctoribus, per quae ingrati sunt homines ut bos jugo suo; quoniam quamvis ille stimulo corriperetur, curruum tamen sulcum induceret si jugo non esset alligatus. Simili modo non incederent homines per vias meas, si non essent ligati jugo signorum suorum. Hoc tale est velut si juvenis aliquis incederet via aliqua, et pater ejus ei diceret: Ambula recto itinere, et tamen non daret illi gladium nec alia bellicosa arma, quibus si occurreret periculum, se defenderet. Quid tunc? Nudus fugeret: nec auderet nec posset se defendere a periculo sibi occurrente, et eum a via sua impedire volente, sed absconderet se, quia signatus non esset terribili armatura, per quam se defendere deberet. Sic esset populus meus nudus si non esset baptizatus, unde terribilis apparet inimicis suis qui eum cum chrismate baptimatis signatum vident, per quod signum etiam fortiter illis repugnat, qui eum destruere volunt, sive humana turba sive acies sit diabolica. Sed Adae non erat danda duplex lex. Quomodo?
Ego dedi ei legem in arbore, cum me videret in innocentia cordis; ipse autem contemsit me callido serpenti consentiens, quod ita noxium fuit ut nunquam mortalis oculis me videre possit quandiu in hoc transitorio saeculo manet. Sed quia Adam praeceptum meum transgressus est, sine lege cum genere suo fuit, usque ad tempus illud quod nobilitatem Filii mei praenuntiavit. Admonitio autem Spiritus sancti in Noe apparuit cum genus humanum perire properavit: ubi super diluvium arcam erexit, quoniam ante saecula praevidit quod post illud iniquum genus quod se teterrima iniquitate polluerat, nova soboles exsurgere debuit. Nam post transitum Adae, genus ipsius ignorans quod ego Deus sum, errabat, dicens: Quis est Deus? Quis est Deus? Et tunc oriebatur in illis omne malum: ita quod inter eos antiquus serpens soluta potestate cucurrit, suadens illis ut omnem voluntatem ejus explerent. Ipse enim tunc a vinculo ligaturae solutus erat: ita quod ei ante diluvium non minans adversabatur admonitio Spiritus sancti, ut illi adversatus sum in Noe, in quo nova soboles exorta est: cum populum meum taliter erudivi quod eruditionis illius non poterit oblivisci. Nam admonitio Spiritus sancti, primum illi in Noe minata est; postea autem circumcisio in maxillam percussit eum, in Abraham; deinde vero Ecclesia ligavit in novissimo tempore usque dum pertranseat mundus in ultimo die.
Sed ego permisi diabolum potestatem suam ante diluvium exercere in mundo, propter antiquum certamen quo devicit Adam donec ventrem suum cadavere omnis iniquitatis implevit; et hoc ideo permisi, quia justum est judicium meum. Unde etiam ego suscitavi aquas diluvii, et peccatores occidi, reservans in mysterio meo Noe, quem idem Satanas exspoliare non potuit, quoniam in voluntate mea super diluvium erat. Et ego designavi in diluvio rectissimum germen, videlicet Filium meum novo saeculo praenuntians eum, qui silenter veniens in mundum, sanctam Trinitatem manifestavit veracissime colendam. Quomodo?
Tres alas ostendit quae sanctam Trinitatem significant: ubi tu Synagoga me negabis, et ubi alienus populus me suscipiet, ubi et tu, o Abraham, magnificaberis. O Abraham, tu es circumdatus circumcisione, tu es ut muro septus Veteri Testamento, tu es ornatus aurora solis Ecclesiae. Ego tibi et generi tuo dedi circumcisionem usque ad Filium meum, qui aperte peccata hominum remisit, et ubi carnalis circumcisio veteris praeputii cecidit: cum fons baptismi in sanctificatione lavacri filii mei veraciter ebullivit. Sed qui in tempore circumcisionis ex genere tuo circumcisi non sunt secundum tempus quod eis ostensum est, sive minoris sive majoris aetatis essent, pactum foederis mei transgressi sunt, praeter mulieres quibus circumcisio non est injuncta; nam mulier non est circumcidenda, quia maternum tabernaculum latet in corpore ejus, nec tangi potest tactu exteriori, et quoniam ipsa est sub potestate viri, ut servus sub domino suo. Nam vir tres causas habet in opere suo, id est concupiscentiam, fortitudinem et studium. Concupiscentia autem incendit fortitudinem, unde in utroque est studium laboris et ardentis voluntatis ipsorum. Hoc tale est ut in creatione Adae tres causae designatae sunt; quia voluntas Dei in potestate formavit hominem, et hoc in magna pietate complevit, cum ipse hominem ad imaginem et similitudinem suam fecit. In voluntate autem Dei, nota viri concupiscentiam; et in potestate Dei, viri fortitudinem, atque in pietate voluntatis ac potestatis Dei, studium concupiscentiae et fortitudinis viri.
Hoc modo per virum procreatur genus humanum ex muliere; quia et Deus fecit hominem de limo terrae, quoniam ut terra in virtute germinis fructuum agrorum est, ita et mulier in humore partus ad pariendum filios posita est. Quid hoc? Mulier habet tempus revelationis humoris qui in ipsa est, et qui se humida virtute cum calore in ea diffundit: alioqui voluntarie virum non susciperet, sed dedignando eum voluntati illius non consentiret, nec filios procrearet. Nam si virtutem humoris in calore non haberet, infructuosa maneret: sicut arida terra quae se non flectit ad ullum usum fructuositatis. Sed et illa virtus humoris non semper in calore incendium ardoris concupiscentiae in muliere habet, nisi ipsa prius tacta a viro, agnoscat ardentem concupiscentiae fervorem: quia in illa non est tam fortis et tam fervens concupiscentia sicut in viro, qui fortis est tanquam leo ad concupiscentiam operis filiorum; ita quod ipse habeat fortitudinem concupiscentiae ac operis, muliere tantum hoc negotium habente quod subjacet imperio voluntatis illius, quoniam ipsa occupata est in procreatione natorum, usquedum eos producat in mundum. Quae dum desiderat Filium meum, in amore ejus cupiens observare virginitatem suam: valde ornatur in thalamo ipsius, quoniam contemnit ardorem quem pro charitate illius sustinet: nolens dissolvi incendio ardentis libidinis, perseverans in pudicitia, quia carnalem virum in spirituali desponsatione despicit; toto desiderio anhelans post Filium meum, recordationem viri carnalis abjiciens. O charissima germina, et o dulciores et suaviores flores super omnia aromata: ubi mollis et fragilis natura quasi aurora ad desponsationem Filii mei consurgit, casta dilectione valde eum amans, illa ei sponsa, et ipse illi sponsus, cum hoc genus virginum valde diligit eum in superno regno insignibus ornamentis adornandum. Sed quid nunc?
Cum etiam fortitudo viri recusat ducere consortium matrimonii, ita quod vir propter amorem Filii mei se coercet in vivida natura sua, cum floret in germine filiorum; ipse tamen constringens membra sua ne exerceant concupiscentiam carnis suae, hoc mihi valde amabile est quia scilicet vir hoc modo vincit se ipsum. Unde et ego faciam eum consortem Filii mei; et ponam eum serenissimum speculum ante faciem ejus, quia fortiter restitit diabolo; qui sibi humanum genus per infidelitatem nequissimae sordis attraxerat. De cujus laqueo ut eriperetur, Filium meum misi in mundum, natum ex dulcissima virgine sine omni macula peccati, afferentem fontem salvationis, quem ipse innocens agnus sacravit, ut praeputium veteris criminis in eo aboleretur. Quid hoc? Amarissimum praeputium est crimen transgressionis Adae quod Filius meus abstulit; cum ipse fontem salutis ingressus Christianam cohortem nobilissime dedicavit, ut serpens antiquus, qui hominem deceperat, in illo lavacro mergeretur. Quomodo? Filius conditioni patris sui respondet; necnon et haereditatem ejus retinet. Quid hoc?
Genus Adae transgressione illius de loco amoenitatis expulsum est, et in baptismo salvationis per Filium meum ad vitam revocatum est. Quomodo? Ipse super incredulos qui praeceptis meis repugnaverunt vocem benedictionis dedit; ita quod exterriti veniam in spiritu contritionis peterent, ut Isaias servus meus secundum hoc quod a me accepit protestatur, dicens: Et venient ad te curvi filii eorum qui humiliaverunt te, et adorabunt vestigia pedum tuorum omnes qui detrahebant tibi . Quid hoc? O tu qui es superna pax et purissimus sol, per te ebulliet vivens radix quae est regeneratio spiritus et aquae, cum illi solerter venient ad agnitionem tuam qui in spurcitia nefandissimae immunditiae sub gravissima maledictione prostrati erant, quoniam ipsi hoc modo quasi curvi vix tandem ad veritatem et ad justitiam surgent. Quomodo? Ipsi maternam dulcedinem verae fidei sugent, eam visibiliter videndo, nescientes; sed tantum illam fideliter credendo rapientes. Et qui sunt illi?
Videlicet qui in materia peccati de his orti, te in ardenti charitate nunquam viderunt; sed qui te crudeliter opprimendo pertinaciter afflixerunt, quasi tu illorum non dominareris: te in bono sensu dulcissime amaverunt. Et adeo cum veram fidem secuti fuerint, velut regem apprehendent te, et tanquam Dominum adorabunt te, atque festinanter current sequentes sanctissima itinera tua quae eis praecepisti ita ut semper elevatis manibus in te aspiciant atque in bonis operibus ad te semper vigilent, in fide, scilicet te videre taedium non capientes, et hoc omnes illi facient; qui prius impudice et irreverenter te dilaniaverunt, et qui in odio ac in invidia se a te diviserunt, cum tunc in speculo fidei ardenter te amplexerunt. Quid hoc?
Nam casus Adae clausit coelum in indignatione mea, cum homo me sprevit, et callidum serpente audivit. Unde et ipsi clausa est omnis gloria paradisi. Quae clausura duravit usque ad claritudinis meae Filium, qui in voluntate mea fluentem Jordanem intravit; ubi et vox mea clare intonuit cum dicerem, quia ipse esset Filius meus dilectus, in quo mihi bene complacuissem; quoniam hoc volui, ut in fine temporum redimerem hominem per Filium meum mihi indissolubili amoris vinculo ita adhaerentem, ut favus melli adhaeret, quem etiam idcirco mihi in fontem; me fontem aquae vivae designantem, ut et ipse fons salutis, animas illas de aeterna morte resuscitaret, quibus in aqua per Spiritum sanctum remissio peccatorum daretur. Quapropter et ibi Spiritus sanctus apparuit, quia fidelibus per eum remissio peccatorum fit, ubi ob mysticum secretum unigenitum meum Spiritus sanctus in specie columbae ostendit quae simplicis et sinceri moris est, quoniam et Spiritus sanctus in simplicitate et in bonitate omnium bonorum indeficiens justitia est. Et hoc decebat, quia Filius meus sine ulla macula criminis ex virgine natus est, ut etiam homo qui cum peccato de viro et muliere nascitur sine peccato splendide et gloriose renasceretur, sicut ipse Filius meus in Evangelio ad Nicodemum ait: Amen, amen dico tibi, nisi quis renatus fuerit ex aqua et spiritu, non potest introire in regnum Dei . Quid hoc? Constantissima certitudine et non instabili ambiguitate dico tibi qui natus es ex corruptione, quia homo qui ortus est de ardenti concupiscentiae calore et involutus venenosa veste, nisi in vero gaudio novae sobolis renascatur ex aqua sanctificationis et spiritu illuminationis, in tempore neglectus sui confundetur. Quomodo?
Quia homo velut aqua, cum spiritu vegetationis suae inundat, quoniam ut aqua sordes emundat, et ut spiritus inanimata vivificat (nisi in vera generatione purgetur) non poterit per introitum salvationis haeres regni Creatoris sui fieri, quia in peccato primi parentis quem diabolus fraudulenter decepit obligatus est. Quomodo? Quoniam ut fur qui nobilissimam et pretiosissimam pecuniam regis furatur, furtive subintrat, sic tortuosa conceptio in ingluvie suggesta a diabolo subdole irrepsit, ita quod ipse dilectissimam gemmam sanctae innocentiae et castitatis in quibus Spiritus sanctus habitat nequiter abstraxit. Unde nunc in sanctificatione ablutionis emundanda est. Nam mortiferus calor quem libido in cumulatione concupiscentiae praevaricationis praeceptorum omnipotentis Dei succendit, in illo submergendus est, qui nunquam mirabilia sua invidiose abscondit, sed ea in incomprehensibili pietate misericorditer ostendit. Audite ergo Filium in hac constitutione regenerationis quae revelatio regni mei est, et discite ab eo ut praecepta mea compleatis. Sic facite. Nam hoc mihi acceptum est, et cavete ne vos antiquus serpens seducat; et non moriemini si baptismum vestrum servaveritis, ut vobis in nomine beatissimae Trinitatis praeceptum est.
Et quoties cecideritis, surgite cum correctione poenitentiae secundum misericordiam meam de peccatis vestris. O vos charissimi filii mei, cognoscite bonitatem Patris vestri; qui vos in semetipso per puram confessionem et per veram veniam de maxilla diaboli liberavit, et qui vobis omnia bona contulit, in quibus laborare debetis, ut coelestem Hierusalem possideatis; quam per fallacem deceptionem perdidistis, quia nemo perditam haereditatem suam recuperare potest, nisi per sudorem laboris sui. Vos autem supernam beatitudinem scilicet excellentissimam haereditatem vestram, facile non difficili lege recipere potestis. Nam Spiritus sanctus, ut praedictum est, potestatem Satanae in baptismo expellit ab homine, sanctificans eum novum hominem in regeneratione, ut perdita gaudia recipere valeat. Unde quisquis salvari desiderat in purgatione criminum suorum, regenerari non recuset.
Nam, ego dedi masculis generis Abrahae circumcisionem membri unius, sed in Filio meo praecepi viris ac mulieribus cunctorum populorum circumcisionem omnium membrorum suorum. Quomodo? Circumcisio baptismi orta est in baptismo Filii mei quae et duratura est usque in novissimum diem; et post illum diem, sanctitas ejus in aeternitate manebit, nec finem accipiet; atque ita qui in lavacro baptismi circumciduntur, verissime conservabuntur, si hoc lavacrum justis operibus fideliter conservaverint, quia ego hominem sive infirmioris sive fortioris aetatis sit, suscipiam si foedus meum custodierit, quod mecum pepigit, scilicet in me credendo, et in vera Trinitate me confitendo, seu per se ipsum seu per alios qui pro eo fidejubent, ut infans aut mutus qui non loquitur, qui verba alieni oris expostulat, et non delebo eum in aeternum; ut illum qui fontem hunc cum opere fidei recipere recusaverit, quemadmodum in doctrina Evangelii Filii mei scriptum est: Qui crediderit et baptizatus fuerit salvus erit, qui vero non crediderit condemnabitur . Quid hoc? Ille homo qui per suam scientiam, quae interior oculus est, istud videt quod exteriori visui absconsum est, et in hoc non dubitat, hic certissime credit, et haec fides est. Nam quod homo exterius cernit, hoc et exterius novit, et quod interius videt, hoc et interius considerat. Ideo cum scientia hominis per speculum vitae ardenter percipit incomprehensibilem divinitatem quam exterior oculus aspicere non valet, tunc desideria carnis opprimuntur et alliduntur ad petram. Unde et spiritus hominis illius ad veram altitudinem suspirat, hanc regenerationem sentiens, quam Filius hominis Spiritu sancto conceptus attulit, quem intacta mater non de carne viri sudantis in libidine accepit; sed de secreto patris omnium.
Qui suaviter veniens, purissimum et vivum speculum in aqua ostendit; ita quod homo per illud in regeneratione vivit. Nam sicut homo nascitur ex carne, divina potestate in forma Adae illum creante; ita Spiritus sanctus recuperat vitam animae per inundationem aquae, cum ipsa spiritum hominis in se accipit, eum resuscitans ad vitam, ut prius in unda sanguinis suscitatus est; cum in corporali vasculo manifestatus est, ut enim forma hominis tunc sensibiliter formatur cum homo dicitur: sic spiritus hominis ante oculos Dei tunc in aqua vivificatur, ita quod eum Deus ad haereditatem vitae novit. Unde qui sic fontem salutis cum foedere justitiae suscipit, vitam in salvatione invenit, quia fideliter credidit; qui vero credere non vult, mortuus est, quoniam spiracula spiritus non habet, cum quibus in altitudinem coeli volet: sed tantum tangendo caecis oculis palpitat, in obumbrata scientia carnis non vivens, quia vitali disciplina caret, quam Deus spiravit in hominem, sursum contra voluntatem carnis ascendentem. Quapropter iste in mortem infidelitatis condemnabitur, quia lavacrum salutis non habuit. Ego enim nec tempus nec genus ab hac salute separavi, sed hanc vocationem omni populo per Filium meum clementer institui.
Nam, in quocunque tempore labentium horarum, cujuscunque sexus aut aetatis homo sive masculus sive femina, infans aut decrepitus: cum in affectu devotionis ad baptismum venerit, ego cum pietatis adjutorio suscipiam cum. Et non recuso lavacrum baptismi infantis, ut quidam falsi deceptores loquuntur; qui me talem oblationem abjicere mentiuntur, sicut etiam in Veteri Testamento non sprevi infantis circumcisionem; cum ille eam nec voce expeteret nec voluntate susciperet, quam tamen parentes pro ipso compleverunt. Ita etiam nunc in nova gratia non abjicio baptismum infantis: quamvis ille eum nec loquendo, nec consentiendo quaerat, sed tantum parentibus ejus id pro eo exsequentibus.
Et tamen si ille salutem consequi desiderat, omni jure fidelem promissionem adimplebit, quam illi pro eo spoponderunt, qui eum ad sacrosanctum fontem exhibuerunt, qui tres homines in honore sanctae Trinitatis esse debent, sacerdos scilicet qui ipsum perfundit, et duo qui pro illo verba fidei spondent. Qui autem hoc modo in lavacro baptismatis baptizato conjunguntur; in carnali procreatione ei non commisceantur, quia in spiritali generatione ei adhaeserunt. In baptismo enim Filii mei ego Pater intonui: quod sacerdotem in lavacro benedictionem dantem ostendit, et Spiritus sanctus in specie levis volucris visus est, quod unum in simplicitate cordis, ibi hominem baptizandum alloquentem et docentem denuntiat, atque Filius meus in carne baptizandus aderat; quod mulierem in suavitate matris astantem ob dulcissimam incarnationem ejusdem Unigeniti declarat. Quid nunc? Sed sicut infans lacte et escis ab alio sibi contritis corporaliter pascitur, ita etiam doctrinam et in baptismate sibi propositam fidem ex intimo corde observabit. Quod si ubera matris suae non sugit, nec contritas sibi escas suscipit incunctanter moritur; sic etiam si nutrimenta piissimae matris Ecclesiae non accipit, nec verba fidelium doctorum in baptismate proposita retinet; crudelitatem mortis animae non evadit, quoniam salvationem animae et dulcedinem aeternae vitae recusavit. Et sicut cum idem infans corporalem cibum dentibus suis molere non potest, alius ei illum ad deglutiendum ne moriatur conterit; sic etiam faciendum est cum ille in baptismo verba ad confitendum me non habet, aderunt ei spirituales adjutores qui ipsi cibum vitae, id est catholicam fidem ne in laqueo perpetuae mortis comprehendantur proponant. Quomodo?
Dominus servo suo voluntatem suam voce praecipientis proponit, et ille eam in timore opere complet, et mater filiam suam in charitate docet, et illa verba ejus cum subjectione perficit; ac simili modo debitores fidei baptizato verba salutis opportune proferant, ut ille ea fideli devotione ob amorem coelestium adimpleat.
Nam nullus tam gravi pondere peccatorum premitur, si in nomine sacrosanctae Trinitatis in sanctum baptisma mittitur quin vere omnia crimina sceleris ejus deleam, sicut et in infante cum in lavacro regenerationis perfunditur: veterem culpam Adae veraciter abluo. Sed non mireris, homo, quod in fonte baptismatis ab omnibus peccatis suis homo justificatur, ita quod de pondere peccatorum suorum in eo clementissime alleviatur. Nam innocens agnus qui sine ulla macula peccati fontem baptismi ingressus est, cum magno sacramento incarnationis suae crimina peccatorum hominum in baptismate misericorditer abstulit. Sed omnia attentissime perscrutor, et in hoc saeculo et in aeternitate ubi mors corporum non est, sed omnia aperta. Quid est hoc? Gehenna in operibus mortis probatur, et vita aeterna in operibus quae pertinent ad vitam. Quomodo? Mors per mortem probatur, quia cum homo sine poenitentia et sine misericordia Dei (quoniam non requirit eam) justo Dei judicio in peccatis moritur; mors enim in morte inferi discutitur.
Vita quoque probatur per vitam; ita quod bona opera fulgent in coelis, cum vita aeterna dominatur illis. Ita etiam qui in fonte benedictionis baptizantur, in sanctitate sanctae regenerationis probantur. Et cum ibi per invocationem benedictionis sacerdotis invocor, aures meae verbis fidei patent, quamvis ille qui ibi me invocat, in obligationibus peccatorum sit. Nam, quamvis sacerdos peccator sit, tamen officium baptismi ab eo suscipio, si illud per invocationem nominis mei fideliter exercet. Ipsius autem iniquitas condemnabit eum, si in ea sine poenitentia perseveraverit. Celebrationem vero baptismi non recuso ab eo suscipere, cum in verbis fidei me invocaverit. Quid est hoc? Si aliquis dives homo dispensatorem habet, qui militibus suis bona sua recte dispensans, officium suum fideliter exercet, qui etsi idem dispensator de alio opere suo culpabilis est; tamen dominus suus non dedignatur ab eo suscipere officium suum, dicens forsitan ei: Serve nequam in opere tuo, unde et illum in mente sua indignum habet; officium tamen justitiae suae ab eo non dedignans accipere.
Sic etiam ego qui plurimos dispensatores habeo, a sacerdote qui recte unctus in officio suo fideliter manet, quamvis de aliis operibus suis culpandus sit, non dedignor suscipere sacramentum meum, de aliis tamen injustis actibus suis eum mihi contrarium judicans, nec tamen quod meum est ab eo suscipere contemnens.
Quod si aliquis baptizandus separationem animae et corporis sui adesse putans baptisma quaesierit nec sacerdotem a quo baptizetur habere possit, tunc si quis eum per invocationem trinae majestatis perfuderit, baptizatus est. Et remissionem peccatorum suorum, gratiamque supernae beatitudinis per hanc perfusionem accipiet, quia in fide catholica perfusus est, nec hoc baptisma mutari poterit. Sed tamen in invocatione hac nulla persona istarum trium ineffabilium personarum omittenda est, quoniam si ibi ulla earum per infidelitatem invocari omittitur; tunc ibi veritas salutem non operatur, sed potius falsitas deceptionem tribuit. Unde et ibi invocatio hujus ineffabilis Trinitatis non deerit; quia et purissimo baptismati Filii mei Trinitas non defuit, sed ibi mirabilia sua mirabiliter per semetipsam declaravit. Quapropter et homines qui salvari desiderant, regenerationem vitae ad salvationem percipiant; et hanc percipere non negligant ne pereant, quia ut abortivum abjicitur quod perit sine calore vitae nec in formatione nec in excitatione adhaerens visceribus matris suae, ita etiam in periculo mortis sine consolatione Spiritus sancti detinentur; qui nec in mente nec in opere sacramentis Ecclesiae quae mater totius sanctitatis existit purificantur. Hoc audiant et intelligant omnes populi; qui regnum Dei in regeneratione spiritus et aquae intrare volunt, secundum quod eis in sanctis Scripturis per donum Spiritus sancti propositum est. Sed qui vigilantibus oculis videt et attentis auribus audit, hic mysticis verbis meis quae de me vivente emanant, osculum amplexionis praebeat.
Notes
- 1 ↩The quote is an allusion to Isaiah 60:14.
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