Visio Quarta
The Tower of Divine Strength
The vision of a solid, shining tower set upon the womanly figure signifies the Church's fortification by the Holy Spirit.
Then I saw what looked like a great, round tower—a structure made entirely of a single, solid, white stone, with three windows at its top. From these windows, such a brilliant light shone that even the tower's roof, which rose up like a hollow dome, could be seen more clearly in the brightness of that glow. The windows themselves were rimmed with the most beautiful emeralds. This tower was set in the middle of the back of the woman’s figure I mentioned earlier, much like a tower built onto a city wall; because of its strength, the figure could not be toppled in any way. I saw those infants who had entered the figure’s womb, as I described before, radiating with great light. Some were adorned from forehead to foot in what looked like a golden color, while others possessed the light but lacked that color. Among them, some were looking at a pure, clear splendor, while others were looking at a certain murky, reddish glow that leaned toward the east. But among those who were contemplating that pure, clear splendor, some—having clear eyes and strong feet—were walking firmly within the womb of that figure. Others, however, having weak eyes and feeble feet, were being driven here and there by the wind. Yet even they were fluttering before the figure, holding staffs in their hands and occasionally striking at it, though they did so half-heartedly. Some had serene eyes but weak feet, and they ran here and there in the air before that image. Others had weak eyes but strong feet, yet they walked before the image as it moved. But among those who looked upon that murky, red glow, some walked briskly, well-adorned within that image; others tore themselves away from it, attacked it, and overturned its established rules. Of these, some humbly returned to it through the fruit of penance, but others remained in the death of hardened pride through their contempt. And again I heard a voice from heaven saying to me: 'Just as the new bride of the Lamb is adorned and strengthened to the perfection of her beauty after the illumination of the floods that arose in the Sun of Justice—who sanctified the world with his outpouring—in the fiery ardor of the Holy Spirit, so too must the faithful person who receives regeneration in spirit and water be adorned and established by the anointing of the higher Teacher. In this way, conformed in all their members to the effect of beatitude and bringing forth the fullness of the fruit of supreme justice, they may perfectly find the beauty of their own adornment.' Therefore, this tower you see signifies the burning of the gifts of the Holy Spirit, which the Father sent into the world for the love of his Son, kindling the hearts of his disciples in tongues of fire, by which they were made more robust in the name of the holy and true Trinity. But the fact that they sat closed up in their dwelling before the coming of that same fiery Holy Spirit showed the enclosure of their own bodies, through which they were timid about speaking the justice of God and weak about enduring the punishments of their adversaries. And because they had seen my Son in the flesh, they loved him in the flesh with their interior eyes closed; so that at that time they didn't see the open doctrine which they later poured out into the world when they were made more robust in the Holy Spirit. At his coming they were so strengthened that they didn't shrink from any punishment, but rather endured it strenuously. For this is the strength of this tower, by which the Church has been so fortified that it can never be overcome by any madness of diabolical fury.
The Trinity and the Apostolic Witness
The tower's three windows and emerald adornments reveal the Trinity and the enduring witness of the apostles.
But that you see it as great and round, and as a whole, complete, and shining stone, means that the sweetness of the Holy Spirit is immense, moving freely in grace to encircle all creatures, so that no corruption can drain it of the integrity of the fullness of justice. For it is a torrent that, as it travels, sends forth all the streams of holiness in the brightness of its own strength, in which no stain of any filth has ever been found; because the Holy Spirit himself is a burning and shining light that powerfully ignites burning virtues and will never be extinguished, and therefore all darkness is put to flight by him. It has three windows at its summit, from which such a radiance shines that even the roof of that tower, which rises as if into a hollow, is seen more clearly in the brightness of that glow; for the ineffable Trinity is revealed in the outpouring of the gifts of the excellence of the Holy Spirit, so that from this same most blessed Trinity such a brightness of justice flows through the teaching of the apostles that even the most powerful virtue of the Godhead—which exists incomprehensible in the height of the majesty of its omnipotence—is made known more openly to mortal man, yet only to the extent that it can be grasped by the faith of a believing and faithful person. Hence these windows are adorned with the most beautiful emeralds, because the most blessed Trinity itself is declared most openly everywhere in the whole world through the most verdant virtues and the hardships of the apostles, who are said never to have felt the dryness of a lukewarm faith. How? Because it is known how, for the sake of the faith of the truth, the most rapacious wolves oppressed them with various pressures; from which they were made stronger for the war of the struggle, so that by fighting they acquired the Church, strengthened it with the most powerful virtues for the building up of the faith, and adorned it with the manifold coruscations of the virtues. And because the Church was so confirmed in the inspiration of the Holy Spirit through them, for that reason it also wills and demands that its children be adorned with the sign of the Holy Spirit in this anointing, just as the same Holy Spirit penetrated the hearts of the faithful in the high mercy that is deeply mystical, so that He came into the world in tongues of fire through the will of God the Father. Therefore, even a person bathed in the baptism of salvation must be confirmed by the anointing of the excellent Doctor, just as the Church is established upon the firm rock.
The Incarnation and the Law
The placement of the tower on the figure's back relates to the Incarnation and the transition from the hardness of the Law to the grace of the Son.
The tower itself is set in the middle of the back of that womanly figure, like a tower placed on a city wall, so that the figure could not fall because of its strength. For the Holy Spirit, in the immense power of that Incarnation—the One who is the true Bridegroom of the Church—has worked His wonders in a wonderful way, and has shown the Church to be so strong in the defense of its own fortress that, because of the strength with which it is fortified by His fiery gift, it can never fall into the error of any perversity. It will always rejoice in the love of its Bridegroom, under His heavenly protection, without spot or wrinkle, because the same only-begotten Son of mine, conceived by the Holy Spirit, was born nobly of a virgin without sin. Just as I spoke to Moses: 'Look,' He says, 'He has spoken with me; you will stand upon the rock, and when my glory passes by, I will place you in the cleft of the rock, and my right hand will protect you until I have passed by, and I will take away my hand, and you will see my back.' What does this mean? A miracle is near, which will be fulfilled by my will. But first, you will struggle with the hardness of the legal precepts, demonstrating their power through their literal meaning, where you won't find the sweetness and lightness that will be revealed in my Son. This hardness of the law, which you will write in my precept, will remain in the hardness of stony hearts until all that glory is revealed which must be shown by you and your followers to me, leading up to the manifestation of my Son. And when this is fulfilled in the law you are now writing, I will be glorified, and I will place you in the pierced stone. How? I will place you in the hardness of the law when I establish you over it in my precept; naming you, in fact, the teacher of this antiquity, which the Son will pierce—explaining it more than you did in mystical words, when I send Him into the world at the opportune time. And so, His strength will protect you; for He will bring forth words sharper than yours, and He will open the closure within the legal precepts until it returns to Me. What does this mean? He Himself will give life-giving words to the world in the flesh for as long as it takes, until in His own flesh—which He will take from the Virgin—He undergoes death in the flesh. Then I, too, will lift My hand; for I will raise Him up to Me above the stars, revealing all His mysteries through the Holy Spirit. And you will see His incarnation in such a way that, just as a man is perceived from behind and not seen from the front, you will feel that He is incarnate, but you will not grasp His divinity. For your children will see Him more clearly when He has returned to Me than they understood Him when He lived visibly among them.
Baptism and the Anointing of the Spirit
The infants in the womb represent the baptized, who are further adorned and confirmed by the anointing of the Holy Spirit.
And as for those infants you see who had entered the womb of the image (as was foretold) and were radiating with great brightness: this means that those who have attained purity of heart in the innocence of a clean conscience through the fountain of regeneration—the Mother, that is, the Church—as was shown to you, exist as children of light because their sins have been washed away. Some of them are adorned from forehead to foot as if with a golden color, because from the beginning of their good works to the end of their holiness, they are decorated through the most radiant gifts of the Holy Spirit, in the anointing of true faith, by the hand of the bishop in the chrism. How so? Just as gold is decorated with the precious stones set into it, so the one who is faithfully baptized is shown to be adorned in the anointing of baptism by the hand of a superior teacher; just as it is written: 'The King also crossed the Kidron Valley, and all the people crossed toward the road to the olive grove that faced the wilderness.' What does this mean? The Son of the Virgin, who rules the whole world, has crossed over the rushing waters of the sacred bath just as an earthly king crosses over for the rest of his people: by this, He demonstrates the way of salvation through the strong desire of the Holy Spirit's admonition. What does this mean? He left death behind, passing over into life, when He proclaimed the highest blessedness in the regeneration of Spirit and water—that is, in the great ornament of the heavenly city of Jerusalem, which never fails. So all the people who believed in Him walked by the inspiration of the Holy Spirit along that path which had been hidden in the anointing of oil—a path looking toward the transgression of Adam, which had been left desolate of the beauty of the inheritance of God’s justice, and looking toward this, that Adam’s descendants might want to return to salvation; for the wounded sin of the first man made it necessary that he be anointed through the priestly office, a thing that was not necessary for the Son of the Virgin, since He was conceived entirely in holiness, not in a wounded or corrupted womb of His mother, but one persevering in the honor of integrity. For whatever has been worn down and confused by the wounds of the devil’s suggestion must be enriched and adorned by the anointing of oil, so that the consuming envy produced by the lust of the flesh may be wiped away. Others, however, as you see, had only the brightness but lacked that golden color; for they were cleansed only by the washing of baptism and did not receive the anointing of their superior priest in the chrism, which is the sign of the burning Holy Spirit. What is this? The anointing of confirmation through the gift of the Holy Spirit shines especially in the episcopal office; this is to be practiced by the faithful after their regeneration by Spirit and water, when the believer is to be confirmed upon the firm rock. How? My Son received baptism in His own body, sanctifying it in His own flesh, in which He is not divided; for He alone is the living Son of the virgin, and is therefore called the son of man, because that virgin did not conceive Him from a womb, but brought Him forth from the integrity of her virginity. He who, after the misery of the passion and the glory of the resurrection, penetrated heaven in the same flesh, returning to Me; then the Holy Spirit illuminated the world in fiery ardor, confirming all justice in the hearts of His disciples when He opened to them what had previously been hidden. How? Thus the Holy Spirit kindles their hearts, just as the sun, when it begins to appear from under a cloud, shows its burning heat in its brilliant light. What does this mean? The love of my Son burned secretly in their hearts; and in this way, the heat of the Holy Spirit, penetrating them, revealed the powerful sun of their teaching, for this is the testimony that the Holy Spirit declared to the Church: that death cannot withstand the justice of God. So you, children of truth, listen and understand the confirmation of the Holy Spirit, which He Himself kindly offers you in the sweet anointing of His teaching—He who is the Master of all anointings. And for this reason, this anointing is to be performed only in honor of that same Holy Spirit by a superior priest, because every ecclesiastical order is instituted in the Holy Spirit; and that is why this is the anointing of the Holy Spirit. Therefore, the person who has received the mystery of regeneration for life, if they have not been anointed in this way, has not received the adornment of ecclesiastical fullness, according to what the Church shows, adorned as she is by the burning Holy Spirit, as has been shown above. But just as the Church is perfected in the gifts of the Holy Spirit, so too the faithful person is to be confirmed in the anointing of the Principal Teacher, who is a Master to be feared in honor of the Holy Spirit, because that same Holy Spirit ardently brings forth and kindles the most certain doctrine for the Christian people with His heat. Therefore, those who have clung to the one thus anointed in this anointing of the Holy Spirit should not be joined in worldly procreation, because they are coupled to Him in the Holy Spirit. What does this mean? Faith carries a person to this anointing, and therefore, whoever holds it in their hands at that time signifies the faith that doesn't seek carnal things, but always tends toward spiritual things. For My eye sees the person, as they are to come to Me in their works.
Mercy, Repentance, and the Mother Church
The Church intercedes for her children, offering mercy to those who repent and return from their sins.
But if you, O human, abandon me after baptism and turn back to the devil, you will be condemned by a just judgment; for I gave you the great gift of understanding, and I showed you my mercy at the font of baptism. Everyone who seeks my mercy in baptism finds it graciously because of my Son, who came into the world and endured many labors in his own body. Therefore, O human, you must patiently endure the struggles of your soul and body, and for the sake of my Son, I will receive you. No one who faithfully follows that baptism in my name should be turned away from its washing, because at whatever time a human seeks me, I receive them fervently. But if their works are evil afterward, those works themselves judge them to death. Therefore, O human, be immersed in the Savior’s regeneration and anointed in the unction of holiness; flee from death and imitate life. For the mother of the faithful, which is the Church, also prays faithfully for them, so that her children may escape death and find life. How? She holds a groaning voice within her children, which is placed within her until the fullness of her children enters into the tabernacle of the heavenly city. She has this voice for this reason: to remind me, who am before time, to always see and look upon the fact that my only-begotten Son was incarnate, so that for the sake of his love I might spare his children whom she received in the regeneration of spirit and water; because they cannot enter the heavenly kingdom except in salvation. And so it rings out: Fear the Father, love the Son, and burn with the Holy Spirit. How? This sound is given to them by Me, the Father, through My Son, in the Holy Spirit; it’s a voice echoing within them like a trumpet in a city. And it speaks in no other way, except in this way within My children. For this reason, the almighty God is also moved by His Son to spare the sins of men—sins which, through repentance, must be endured without destruction—because the Son of God Himself took on humanity without sin. He didn't have to be clothed in polluted flesh, which was conceived from the seed of sin, because God is just, and because the splendor of the heavenly kingdom isn't touched by any stain of filth. And how could a human, stained with immense filth, enter the heavenly kingdom, except through My Son, who was incarnate without filth? He is the One who receives sinners, once they are purified in repentance. And who could do this except God? That’s why the Church turns to her children and cherishes them with a mother’s love.
Discernment of the Faithful
The varied states of the children in the vision illustrate the different ways the faithful respond to grace, virtue, and the call to repentance.
As for your seeing that some of these children look toward the east and see a pure, clear light, while others see a murky, reddish glow: this means that among the children of the Church—whom she brings forth through the power of God in the innocence of their corruption—some attend to the purity of a spiritual life that shines in serene virtue, trampling down earthly things for the love of the true Sun. Others, however, possess carnal faculties troubled by a great diversity of vices, yet they still burn faithfully in the true faith and, for the sake of the reward above, they long for eternal things. And among those who see that pure and clear light, some have clear eyes and strong feet, and they walk powerfully in the belly of the image, because as they pursue heavenly things, they place their vision of just consideration and their walk of good completion in the commandments of God. They walk, in fact, in the intimate embrace of maternal love, in such a way that they don't anchor the devotion of their intention in things that are fleeting or eternal. Others, however, have weak eyes and feeble feet, because they hold neither a clear intention nor a strong commitment to the work of perfection; consequently, they are tossed here and there by the wind, because they are poured out into a diversity of ways through various temptations of pride. Yet they too hold a staff in their hands and flutter before the image, and they carry it sometimes, though tepidly; for, placing a stubborn confidence in their own works, they show themselves off with a false report of the Church of God, and they sometimes criticize her, though foolishly, through worldly prudence, because while they appear wise in the sight of men through feigned pretense, they are made foolish before God through empty glory. Some, however, have serene eyes but weak feet, and they wander here and there in the air before that image; because although the divine commandments are known to them through the intuition of consideration, they still limp in the foot of completion, and they are shown to be such brides of Christ through the wandering of their own instability that they seek wisdom in the shadow, thinking they possess it in their own power before it touches their minds and they obtain any of its strength. Others have weak eyes but strong feet, and yet they walk weakly before that same image; for they hold a weak intention toward good work, when they ought to walk strongly in the works of justice. They don't run simply in ecclesiastical institutions, because they fix their minds more on earthly things than on heavenly ones; and therefore they are foolish before God, because they want to grasp through worldly prudence what they cannot attain. But among those who see that murky and reddish glow, some walk strongly, well-adorned in the aforementioned image; for although they may possess earthly things, they still carry the ornament of their labors in the bowels of the Church, and they don't disdain to place the foot of righteousness in the divine law, as they obey the commandments of God, welcome strangers, clothe the naked, and feed the hungry. Oh, how happy they are, for in this way they receive God, and so He Himself dwells with them. Others, however, tear themselves away from the image itself and attack it, crushing its established ordinances. Because they desert the motherly heart and sweet nourishment of the Church, they weary her with various errors, and for this reason, they tear apart her established laws with diverse oppressions. Some of these humbly return to her through the fruit of their first state, because they severely punish themselves in repentance to restore their life, having sinned gravely. Others, however, remain in the pride of death through the contempt of their own hardening; because they neglect their life and, with hardened hearts, receive the judgment of death on account of their stubborn and impenitent foolishness, just as Ezekiel says in his mystical vision: The king will mourn, and the prince will be clothed with sorrow, and the hands of the people of the land will be troubled. I will deal with them according to their way, and I will judge them according to their judgments, and they will know that I am the Lord. What is this? When the soul, in which royal rationality exists, senses the presence of the pleasure of sin, it assumes a mournful consent because it knows it is evil. How? Because rationality, wisdom, and knowledge are inspired in it by God; therefore, although it may consent to the body, it still holds the evil it feels to be unworthy, sensing that this is not good. Hence, when it is polluted by diverse crimes through the working of the flesh, it draws deep sighs and yearns for God. And when a criminal work has been fulfilled there with a spirit of pride, then the body, like an ignominious prince, will be clothed in confusion, exercising its lordship in filth. Just as a person grieves when covered in vile garments, so too does it mourn when the rumor of infamy proceeds from it to its own confusion. Therefore, the wicked deeds of those people who, through their evil actions, have prostrated themselves to the earth away from heavenly commands will be thrown into confusion, because they lack the garments of salvation—that is, the blessedness of being with God; for those who lack this happiness will be possessed by a malignant confusion. And so, because they always stand by the path of iniquity—cultivating the way of sin and placing no justice in the journey of their hearts when they are moved by the Holy Spirit—I will act toward them in this way: I will show them no mercy, because when they fail to understand the knowledge of what is good, they do not fear me; instead, with the madness of perversity, they loathe me, the Creator of all things, doing whatever they please. Therefore, I will judge them according to their own judgments, which are the very works they commit in their desires: I will grant them no rewards of happiness, but will instead set punishments of perdition before them, because they offer me no honor; and in this they will know that no one can free them from it except for me, who am the Lord of all. But whoever sees with watchful eyes and hears with attentive ears should offer the kiss of an embrace to these mystical words of mine, which flow from me, the Living One.
Read the original Latin
Et deinde vidi velut magnam et rotundam turrim: totam integrum et candidum lapidem existentem, tresque fenestras in summitate sui habentem, ex quibus tantus fulgor resplenduit, ut etiam tectum turris illius, quod se velut in cavum erexerat, in claritate fulgoris illius manifestius conspiceretur. Ipsae autem fenestrae pulcherrimis smaragdis circum ornatae erant. Sed et illa turris velut in medio dorsi praedictae muliebris imaginis imposita erat, instar turris alicujus quae in muro urbis imponitur; ita quod illa imago prae fortitudine ejus nullo modo cadere poterat. Et infantes illos qui ventrem imaginis (ut praedictum est) subierant, vidi multa claritate radiantes; quorum alii in fronte usque ad pedes ipsorum, velut aureo colore ornati erant; alii vero claritatem tantum habentes, illo colore carebant. Ex ipsis item aliqui purum et lucidum splendorem; alii vero quemdam turbidum et rubeum fulgorem ad orientem vergentem inspiciebant. Sed ex iis qui ipsum purum et lucidum splendorem considerabant, quidam claros oculos et fortes pedes habentes in ventre illius imaginis fortiter incedebant. Alii autem infirmos oculos et debiles pedes habentes, huc et illuc a vento propellebantur. Sed et ipsi baculum manibus tenentes, coram imagine volitabant, ac eam aliquando sed tamen tepide feriebant.
Quidam vero serenos oculos sed imbecilles pedes habentes, ante imaginem illam hac et illac in aere discurrebant. Alii autem infirmos oculos, sed fortes pedes habebant, et tamen coram imagine Iente ambulabant. Sed ex iis qui illum turbidum et rubeum fulgorem inspiciebant, alii in praefata imagine bene ornati alacriter incedebant; alii ex ipsa se rapientes, eam impugnabant, et ordinatas constitutiones ejus evertebant, de quibus quidam per fructum poenitentiae ad ipsam humiliter revertebantur; quidam vero per contemptum in obdurata elatione mortis remanebant. Et iterum audivi vocem de coelo mihi dicentem: Sicut nova sponsa agni post illustrationem inundationum quae orta est in sole justitiae, qui mundum sua perfusione sanctificavit, in igneo ardore Spiritus sancti decorata et confirmata ad perfectionem decoris sui est; ita etiam fidelis homo qui regenerationem in spiritu et aqua percipit, per unctionem superioris doctoris ornari et stabiliri debet, ut in omnibus membris suis ad effectum beatitudinis conformatus plenitudinem fructus summae justitiae proferens, decorem sui ornatus perfecte inveniat. Quapropter turris haec, quam vides, designat flagrationem donorum Spiritus sancti quam misit Pater in mundum propter amorem filii sui, incendentem corda discipulorum illius in igneis linguis, unde robustiores redditi sunt in nomine sanctae et verae Trinitatis. Sed quod ipsi ante adventum ejusdem ignei Spiritus sancti in habitaculo suo clausi sedebant, clausuram corporis ipsorum ostendebant, per quam timidi ad loquendam justitiam Dei, et imbecilles ad patiendas poenas adversariorum erant. Et quia filium meum in carne viderant, ideo clausis interioribus oculis suis illum in carne diligebant: ita quod tunc non videbant apertam doctrinam quam postea in mundum effuderunt, cum in Spiritu sancto robustiores effecti sunt. In cujus adventu ita confirmati sunt, ut nullam poenam abhorrerent, quin strenue tolerarent eam.
Haec est enim fortitudo turris hujus, per quam Ecclesia ita roborata est, quod nulla insania diabolici furoris superari poterit. Sed quod eam vides magnam et rotundam, totamque integrum et candidum lapidem existentem, hoc est quod immensa est dulcedo Spiritus sancti, et volubilis in gratia omnes creaturas circuiens; ita quod nulla corruptela in integritate plenitudinis justitiae eam evacuat; quoniam ipsa torrens iter habens, omnes rivulos sanctitatis in claritate fortitudinis illius emittit, in qua nunquam maculositas ullius sordis inventa est, quia ipse Spiritus sanctus est ardens et lucens claritas et quae ardentes virtutes fortiter accendit et nunquam exstinguetur, ac ideo omnes tenebrae ab eo fugantur.
Quae tres fenestras in summitate sui habet: ex quibus tantus fulgor resplendet, ut etiam tectum turris illius quod se velut in cavum erigit in claritate fulgoris illius manifestius conspiciatur, quia ineffabilis Trinitas in effusione donorum excellentiae Spiritus sancti manifestatur; ita quod ex eadem beatissima Trinitate tanta claritas justitiae per doctrinam apostolorum emanat, ut etiam exinde fortissima virtus divinitatis quae incomprehensibilis in altitudine omnipotentiae majestatis suae existit, homini mortali creaturae apertius innotescat; sed tamen ita quantum fide credentis et fidelis hominis, capi possibile dignoscitur. Unde ipsae fenestrae pulcherrimis smaragdis circumornatae sunt; quoniam ipsa beatissima Trinitas virentissimis virtutibus et aerumnis apostolorum quae nunquam ariditatem tepiditatis fidei sensisse dicitur, ubique in toto mundo apertissime declarata est. Quomodo? Quia notum est quomodo propter fidem veritatis, rapacissimi lupi eos diversis pressuris oppresserunt; unde robustiores ad bellum certaminis effecti sunt: ita quod praeliando Ecclesiam acquisierunt, et eam ad aedificationem fidei fortissimis virtutibus roboraverunt: et multimodis coruscationibus virtutum ornaverunt. Et quoniam Ecclesia in inspiratione Spiritus sancti per eas ita confirmata est, idcirco et ipsa vult et exposcit ut filii sui ornentur signo Spiritus sancti in hac unctione, ut idem Spiritus sanctus penetravit corda fidelium in alta misericordia quae valde mystica est, ita quod in igneis linguis per voluntatem Dei Patris in mundum venit. Quapropter et homo baptismate salvationis perfusus confirmandus est unctione excellentis doctoris, sicut et Ecclesia super firmam petram firmata est.
Unde eadem turris velut in medio dorsi praedictae muliebris imaginis imposita est, instar turris quae in muro urbis imponitur, ita quod illa imago prae fortitudine ejus nullo modo cadere poterat; quia Spiritus sanctus in maxima fortitudine incarnationis illius qui verus sponsus Ecclesiae existit, mirabilia sua mirabiliter operatus est, et ecclesiam tam fortem in defensione munitionis suae ostendit; ut illa ob eam fortitudinem qua ab igneo dono ejus munita est, nunquam in errore ullius perversitatis decidere possit; quoniam per supernam protectionem in amore sponsi sui sine macula et sine ruga semper gaudebit; quia et idem unigenitus meus de Spiritu sancto conceptus, nobiliter sine macula ex virgine natus est; quemadmodum ad Mosem locutus sum: Ecce, inquit, est locutus apud me; stabisque supra petram, cumque transibit gloria mea, ponam te in foramine petrae, et proteget te dextera mea, donec pertranseam, tollamque manum meam, et videbis posteriora mea . Quid hoc? Prope est miraculum; quod implebitur in voluntate mea. Sed tu prius pugnabis in duritia legalium praeceptorum, per exteriorem significationem vim eorum ostendens: ubi dulcedinem et levitatem non invenies quae in Filio meo aperietur. Et haec duritia legis quam in praecepto meo scribes, tandiu in duritia lapideorum cordium stabit, quousque omnis gloria illa manifestabitur quae mihi a te et ab imitatoribus tuis usque ad manifestationem Filii mei exhibenda est. Cumque hoc adimpletur in lege quam nunc scribis, glorificabor, ponamque te in perforatum lapidem. Quomodo? Ego ponam te in duritia legis cum te in praecepto meo super eam constituo; te videlicet magistrum hujus antiquitatis nominans, quam Filius perforabit: plus eam quam tu in mysticis verbis exponens, cum eum in opportuno tempore in mundum misero.
Et ideo proteget te fortitudo ipsius; quia ipse acutiora verba quam tu afferet, et clausuram in legalibus praeceptis aperiet; donec ad me redeat. Quid hoc? Ipse tandiu salutaria verba mundo corporaliter dabit, donec in carne sua quam de virgine sumet, mortem corporaliter subeat. Tunc et ego tollam manum meam; quia super sidera eum ad me levabo, omnia mysteria ejus per Spiritum sanctum denudans; et sic videbis incarnationem ejus, ut cum homo a dorso cernitur et non ante perspicitur, quoniam eum incarnatum senties, sed divinitatem illius nom capies, quia filii tui magis eum videbunt cum ad me redierit, quam eum intellexerint cum apud eos visibiliter conversatus fuerit.
Et quod vides infantes illos qui ventrem imaginis (ut praedictum est), subierant multa claritate radiantes: hoc est quod ii qui in innocentia munditiae puri cordis per fontem regenerationis matrem, scilicet Ecclesiam, ut tibi praemonstratum est, adepti sunt: filii lucis propter ablutionem peccatorum suorum existunt. Quorum alii a fronte usque ad pedes velut aureo colore ornati sunt; quia ab initio bonorum operum usque ad finem sanctitatis per fulgentissima dona sancti Spiritus in unctione verae credulitatis per manum pontificis in chrismate decorantur. Quomodo? Ut pretiosis lapidibus aurum decoratur cui imponuntur, ita et chrismate per manum superioris doctoris fideliter baptizatus in unctione baptismatis ornatus ostenditur; quemadmodum scriptum est: Rex quoque transgrediebatur torrentem Cedron; et cunctus populus incedebat contra viam olivae quae respiciebat ad desertum. Quid hoc? Filius virginis qui dominatur universo mundo, ut terrenus rex reliquo populo transgressus est torrentes aquas sacrosancti lavacri: quod in admonitione Spiritus sancti forti desiderio viam salutis demonstrat. Quid hoc? Ipse reliquit mortem transiens ad vitam, cum in regeneratione Spiritus et aquae, id est in magno ornamento urbis coelestis Hierusalem, quae nunquam deficit summam beatitudinem annuntiavit.
Unde omnis populus qui in illum credebat, incessit per inspirationem Spiritus sancti per viam illam quae absconsa erat in unctione olei, respicientis ad praevaricationem Adae quae deserta erat pulchritudine haereditatis justitiae Dei, et ad hoc spectantis ut Adae posteritas ad salutem redire vellet; quia vulneratum peccatum primi hominis necesse habuit ut per sacerdotale officium inungeretur, quod filio virginis necesse non erat; quoniam ipse totus in sanctitate conceptus est non vulnerato nec corrupto matris suae utero, sed in integritatis honore perseverante. Nam quod per vulnera suggestionis diaboli maceratum et confusum est, hoc per unctionem olei impinguandum et ornandum est; ita quod edax livor abstergatur quem carnis concupiscentia operatur.
Alii vero, ut vides, claritatem tantum habentes aureo illo colore carebant; quoniam ipsi in baptismate ablutionis tantum mundati, unctionem superioris sui sacerdotis in chrismate non sunt adepti, quod signum ardentis Spiritus sancti est. Quid hoc? Unctio confirmandi per donum sancti Spiritus in episcopali officio specialiter fulget: quod populo fideli post regenerationem Spiritus et aquae exercendum est, cum credulus homo confirmandus est supra firmam petram. Quomodo? Filius meus baptisma in corpore suo suscepit: ipsum hoc pacto in carne sua sanctificans; in qua non est divisus; quia ipse solus virginis vivus Filius est, ac ideo filius hominis dictus, quoniam illa virgo eum non concepit ex utero, sed ex integritate virginitatis suae peperit illum. Qui post passionis miseriam et resurrectionis gloriam in eadem carne coelum penetravit ad me rediens, ac deinde Spiritus sanctus in igneo ardore mundum illustravit, confirmans omnem justitiam in cordibus discipulorum illius, cum eis aperuit quod antea absconsum erat. Quomodo? Sic Spiritus sanctus corda illorum accondit, ut sol, cum sub nube incipit apparere, ardentem calorem suum ostendit in sua praeclara luce.
Quid hoc? Amor Filii mei in mentibus eorum latenter ardebat; et ita calor Spiritus sancti eos penetrans fortissimum solem doctrinae illorum ostendebat, quoniam hoc est testimonium illud quod Spiritus sanctus Ecclesiae declaravit; ita quod mors, justitiae Dei resistere non valet.
Unde vos, o filii veritatis, audite et intelligite confirmationem Spiritus sancti; quam ipse in suavi unctione magisterii sui qui est magister omnium unctionum vobis benigne offert. Et ideo haec unctio in honore ejusdem Spiritus sancti per superiorem sacerdotem tantum exercenda est; quia omnis ecclesiasticus ordo in Spiritu sancto institutus est; et propterea haec unctio Spiritus sancti est. Quapropter et homo ille qui mysterium regenerationis ad vitam suscepit; si hoc modo non est unctus, tunc nec ornatum ecclesiasticae plenitudinis percepit, secundum quod ecclesia per flagrantem Spiritum sanctum ornata ostendit, ut supra monstratum est. Sed et quemadmodum Ecclesia in donis sancti Spiritus perficitur; sic et fidelis homo confirmandus est in unctione principalis doctoris, qui in honore Spiritus sancti formidandus magister est, quoniam idem Spiritus sanctus calore suo certissimam doctrinam Christiano populo ardenter profert et accendit. Unde qui in hac unctione sancti Spiritus sic uncto adhaeserunt, in saeculari procreatione, illi non conjungantur; quia in Spiritu sancto ei copulati sunt. Quid hoc? Fides portat hominem ad hanc unctionem: et ideo qui illum tunc in manibus tenet fidem designat, quae carnalia non quaerit, sed semper ad spiritualia tendit. Nam oculus meus videt hominem, ut in operibus suis venturus est ad me.
Quod si tu, o homo, post baptismum me dimittis et ad diabolum reverteris, inde justo judicio condemnaberis; quoniam magnum donum intellectus tibi dedi, et quia misericordiam meam in fonte baptismatis tibi ostendi. Omnes enim qui misericordiam meam in baptismo quaerunt, eam benigne inveniunt propter Filium meum in mundum venientem et multos labores in corpore suo sustinentem, et propterea, o homo, pugnas animae et corporis tui patienter debes tolerare, et propter Filium meum suscipiam te, et nemo repellendus est a lavacro baptismi qui illud in nomine meo fideliter sequitur, quia in quocunque tempore me homo quaerit, illum ferventer suscipio. Quod si postea illius opera prava erunt, ipsa eum judicant ad mortem. Ideo, o homo, in regeneratione Salvatoris inundare, atque in unctione sanctitatis inungere: mortemque fuge, et vitam imitare. Nam et mater fidelium quae Ecclesia est, ut filii sui mortem effugiant, et vitam inveniant, fideliter in ipsis exorat. Quomodo? Ipsa gemebundam vocem in filiis suis habet; quae adeo in ipsa posita est, usque dum plenitudo filiorum ejus in tabernaculum supernae civitatis ingrediatur. Et hanc vocem idcirco habet; ut me qui sum ante aevum admoneat semper videre et intueri, quod unigenitus meus incarnatus est, quatenus propter amorem illius filiis suis parcam; quos ipsa in regeneratione spiritus et aquae suscepit; quia coeleste regnum non possunt intrare nisi in salvatione.
Unde sic resonat: Timete Patrem, amate Filium, et ardete in Spiritu sancto. Quomodo? Hic sonus de me Patre per Filium meum in sancto Spiritu ei datus est; qui est vox in ipsa resonans quasi tuba in civitate. Et alio modo non loquitur; nisi sic in filiis suis. Quapropter et ita fortissimus Deus admonetur per Filium suum ut parcat peccatis hominum, quae propter poenitentiam sine perditione toleranda sunt, quia ipse Filius Dei humanitatem sine peccato assumpsit. Qui non debuit indui polluta carne quae de semine peccati concepta est; quoniam Deus justus est, et quia splendor coelestis regni non tangitur ulla macula sordis. Et quomodo esse posset ut homo qui immensa foeditate maculatus est supernum regnum intraret, nisi per Filium meum sine sorde incarnatum? qui peccatores suscipit in poenitentia purgatos.
Et quis posset hoc facere nisi Deus? Unde et Ecclesia ad filios suos convertitur, et eos materna dilectione fovet.
Sed quod vides quod ex praedictis infantibus alii quemdam purum et lucidum splendorem, alii vero quemdam turbidum et rubeum fulgorem ad orientem vergentem inspiciunt: hoc est quod ex filiis Ecclesiae quos ipsa innocentia corruptionis suae per virtutem Dei procreat, quidam puritatem spiritualis vitae in serenissima virtute fulgentem, terrena scilicet conculcantes, propter amorem veri solis attendunt: quidam autem carnales facultates quas multa diversitas vitiorum perturbat habentes, et tamen in recta fide fideliter ardentes, etiam propter supernam retributionem ad aeterna suspirant. Et ex iis qui ipsum purum et lucidum splendorem considerant quidam claros oculos et fortes pedes habent, ac in ventre imaginis potenter incedunt, quia hi cum coelestia sectantur in mandata Dei visum justae considerationis et incessum bonae consummationis ponunt; ita scilicet in intima amplexione maternae dilectionis ambulantes quod nec in caducis nec in aeternis devotionem suae intentionis muniunt. Alii autem infirmos oculos et debiles pedes habent; quoniam nec claram intentionem nec fortem exhibitionem ad opus perfectionis tenent, unde et huc et illuc a vento projiciuntur, quia in diversitatem morum per varias tentationes elationis funduntur. Sed et ipsi baculum in manibus suis tenent, et coram imagine volitant ac eam aliquando sed tamen tepide ferunt; quoniam contumacem fiduciam in operibus suis ponentes, Ecclesiae Dei falso rumore se ostendunt, ac eam interdum sed tamen insipienter per saecularem prudentiam notant, quia cum per fictam simulationem sapientes apparent in conspectu hominum; stulti apud Deum per inanem gloriam efficiuntur. Quidam vero serenos oculos sed imbecilles pedes habentes, ante illam imaginem hac et illac in aere vagantur; quia cum ipsis divina praecepta per intuitum considerationis nota sint, in pede tamen completionis claudicantes, sic sponsae Christi per discursum propriae instabilitatis demonstrantur, ut in umbra sapientiam quaerentes, eamque in potestate sua se habere putantes antequam eos in mente ipsorum contingat et ullam vim illius obtineant. Alii autem infirmos oculos sed fortes pedes habent, et tamen coram eadem imagine debiliter ambulant; quoniam ipsi debilem intentionem ad opus bonum tenent, cum fortiter in operibus justitiae incedere deberent; sed in ecclesiasticis institutionibus simpliciter non currunt, quia magis ad terrena quam ad coelestia mentem figunt; et ideo apud Deum stulti sunt, quoniam per saecularem prudentiam comprehendere volunt quod assequi non possunt. Sed ex iis quae illum turbidum et rubeum fulgorem inspiciunt, alii in praefata imagine bene ornati fortiter incedunt; quia ista quamvis terrena possideant, tamen in visceribus Ecclesiae ornatum laborum suorum portantes, in divina lege pedem rectitudinis ponere non dedignantur, cum mandatis Dei obedientes peregrinos suscipiunt, nudos vestiunt, et esurientes alunt. O quam felices isti sunt, quoniam hoc modo Deum suscipiunt, unde et ipse habitat cum illis.
Alii autem ex ipsa imagine se rapientes eam impugnant, et constitutas ordinationes ejus opprimunt; quoniam hi, materna viscera et dulcia nutrimenta Ecclesiae deserentes, illam variis erroribus fatigant, et ideo constitutas leges ejus diversis oppressionibus dilaniant; de quibus quidam per fructum primae ad ipsam humiliter revertuntur; quia quod graviter deliquerunt, digne poenitendo propter restaurationem vitae graviter in se puniunt: quidam vero per contemptum obdurationis in elatione mortis remanent, quoniam ipsi vitam negligentes, obdurato corde propter contumacem et impoenitentem vecordiam judicium mortis suscipiunt, ut in mystica visione sua Ezechiel dicit: Rex lugebit, et princeps induetur moerore, et manus populi terrae conturbabuntur. Secundum viam eorum faciam eis, et secundum judicia eorum judicabo eos, et scient quia ego Dominus . Quid hoc? Anima in qua regalis rationalitas est, cum delectationem peccati adesse sentit; quia malum novit, tunc lugubrem assensum assumit. Quomodo? Quia illi rationalitas, sapientia et scientia a Deo inspirata est; et ideo quamvis corpori consentiat, tamen indignum habet malum, sentiens hoc non esse bonum. Unde cum diversis criminibus per operantem carnem polluitur; alta suspiria trahens, anhelat ad Deum. Cumque criminosum opus ibi cum spiritu superbiae impletum fuerit: tunc corpus velut ignominiosus princeps induetur confusione, principatum suum in munditiis videlicet exercens; quoniam ut homo dolet cum vilibus vestimentis operitur; ita etiam moeret, cum infamiae rumor ad confusionem sui ab ipso procedit.
Quapropter et prava opera illorum hominum qui in malis actibus suis ad terram prostrati sunt a coelestibus praeceptis; conturbabuntur, quia vestimenta salutis, id est beatitudinem cum Deo non habent; quoniam quibus haec felicitas deest, hos maligna conturbatio possidebit. Et ideo secundum viam iniquitatis cui semper assistunt, scilicet peccati viam colentes, nec ullam justitiam cum a Spiritu sancto moventur in itinere cordis sui ponentes; sic faciam eis, nullam scilicet misericordiam eis impendens, quia cum scientiam boni non intelligunt, non timent me; sed cum rabie perversitatis me Creatorem omnium fastidiunt, facientes quaecunque volunt. Unde et secundum judicia eorum quae sunt opera illa quae in desideriis suis perpetrant, judicabo eos: nulla praemia felicitatis eis reddens, sed poenas in perditione eis opponens; quoniam nullum honorem mihi exhibent: et in hoc scient quod nullus eos inde liberare poterit praeter me qui Dominus omnium sum. Sed qui vigilantibus oculis videt, et attentis auribus audit: his mysticis verbis meis osculum amplexionis praebeat, quae de me vivente emanant.
Scivias (Know the Ways of the Lord) companion
Keep Hildegard in your mornings
Get the free 14-day Scivias reading plan, then continue with daily historic devotionals in the Chosen Portion app.
Hildegard's visions were meant to be read and prayed over daily by her community; Chosen Portion continues that pattern with a curated historic devotional reading each morning.
- Read all three parts of Scivias in curated excerpts — about 15 minutes a day for 14 days
- One reflection question and one short prayer per day, so you never wonder what to do next
- A day-15 handoff into a daily prayer rhythm you can sustain in the free Chosen Portion app