Visio Duodecima
The Great Shaking and Resurrection
The elements are purged and the dead are raised to face the Son of Man in judgment.
After this I saw, and behold, all the elements and all creatures were shaken by a terrible motion: fire, air, and water erupted and made the earth tremble, lightning and thunder crashed, and mountains and forests fell, so that everything mortal breathed its last. All the elements were purified, so that whatever had been filthy in them vanished, appearing no more. I heard a voice crying out with a great shout throughout the whole world: “O you children of men, who lie in the earth, rise up, all of you.” And behold, all the bones of men, wherever they lay in the earth, were gathered together as if in a single moment and covered with their own flesh. All people rose up with whole limbs and bodies in their own sex: the good shining in brightness, and the evil appearing in darkness, so that the work of each was clearly seen in him. Some were marked in faith, while others were not. Of those who were marked, some had a golden radiance before their faces, while others had a shadow, which served as their mark. Suddenly, a great flash of light shone from the east, and there in a cloud I saw the Son of Man arriving with the angelic choirs. He had the same face He had in the world, His wounds laid bare and open, and He was sitting above the seat of a flaming but not burning throne, holding beneath Him this great storm of the world’s purification. Those who were marked were caught up to meet Him in the air, as if in a whirlwind, to the place where I had previously seen that radiance which signifies the secret of the Creator on high; there, the good were separated from the evil. He Himself, with a gentle voice, as the Gospel reveals, blessed the just into the heavenly kingdom, and with a terrible voice assigned the unjust to the punishments of hell, just as it is written. No other inquiry or response regarding their works was made there, other than what the evangelical voice shows, since the work of each, whether good or evil, appeared clearly in him.
The Separation of Souls
The elect enter heavenly joy while the reprobate are cast into the abyss, followed by the transformation of the elements.
But those who weren't marked stood far off in the north with the devilish crowd and didn't reach this judgment; yet, seeing all these things as if in a whirlwind, they awaited the end of the judgment and let out bitter groans within themselves. And so, once the judgment was finished, the lightning, thunder, winds, and storms ceased; and whatever was transitory in the elements suddenly vanished, and a great stillness came to be. Then the elect, suddenly made radiant above the brightness of the sun, sought the heavenly realms with the Son of God and the blessed hosts of angels in great joy, while the reprobate, with the devil and his angels, headed toward the infernal places with great wailing. And so heaven received the elect, and hell swallowed up the reprobate. But suddenly such great joys and such great praises arose in the heavens, and such great sadness and such great wailing in the pit of the abyss, that it was beyond what human sense can express. And soon all the elements shone with the greatest serenity, as if their darkest skin had been stripped away, so that fire no longer had any heat, air any density, water any turbulence, or earth any fragility. The sun, too, the moon, and the stars shone with much splendor and beauty, like a great ornament in the firmament, and they remained fixed without the motion of circling, so that they no longer distinguished between day and night. And so there was no night, but day.
The Meaning of the Final Times
Divine revelation explains that the world's end is a necessary dissolution of the perishable into eternity.
And it is finished. Again I heard a voice from heaven saying to me: "These mysteries reveal the final times, in which the temporal ages will be transformed into the eternity of that radiance which is without end." The final times will be worn down by many dangers, and the end of the world will be signaled by various signs. As you see, on that very last day the whole world will be shaken by terrors and battered by storms, so that everything perishable and mortal in it will be brought to an end by these calamities. Because then, with the course of the world completed, it will no longer be able to endure, but will be brought to its conclusion according to the divine plan. Just as a person, when they are about to die, is brought down by many infirmities, so that they are dissolved in great pain even in the very hour of their death, so too will the greatest adversities precede the end of the world, and will dissolve it in its final moments with various terrors, since the elements will then show their terrors, because they will no longer be able to exercise them. With a sudden and unexpected movement at the end, the elements are released, all creatures are stirred, fire breaks out, air dissolves, water flows away, the earth is shaken, lightning flashes, thunder crashes, mountains are split, forests fall, and everything mortal in the air, in the water, or on the earth gives up its life. Fire stirs the entire air, and water fills the entire earth; in this way, all things are purged, so that whatever filth is in the world vanishes as if it had never been, just as salt dissolves when it's cast into water. But by divine command, as has been shown to you, once the order to rise again is received, the bones of the dead, wherever they may be, are joined together in their place in the blink of an eye and are covered with their own flesh; they are not delayed in any way, but whether they have been consumed by fire, by water, by a bird, or by a beast, they are restored most quickly, so that the earth gives them back in this way, just as salt sweats out of water, because my eye knows all things, and nothing will be able to be hidden from me. Thus all people rise again in soul and body, without any shrinking or severing of their limbs, but in the integrity of both their body and their sex, in the blink of an eye: the elect bearing the radiance of their good works, and the reprobate carrying the darkness of their unhappy deeds, so that their works aren't hidden there, but will appear openly in them.
The Discernment of Works
The Son of God judges the human race based on the visible fruits of faith and the interior life of the soul.
Some among them are marked by faith, while others are not; so that the consciences of those who have faith shine through their works of faith in the radiance of wisdom, while the consciences of others appear in the darkness of their own neglect, by which they are clearly distinguished, since the former have fulfilled their faith in their works, while the latter have extinguished it within themselves. Some, however, do not have the sign of faith, because they were unwilling to have knowledge of the living and true God, neither in the Old Law nor in the new grace. And then, in the brightness of eternal light—yet still within the cloud by which heavenly glory is hidden from the reprobate—the Son of God will arrive, surrounded by the heavenly host, to judge the human race itself in the form of his humanity and his passion, which he endured by the will of the Father for the salvation of the human race; for the Father gave him this authority, so that because he himself had lived visibly in the world, he might judge what are the visible things of the world, as he himself also showed in the Gospel, saying: 'And he has given him authority to execute judgment, because he is the Son of Man.' This means that the Father bears witness to his Son. What does this mean? The Father gave authority to the Son; because he, always remaining with the Father in divinity, but receiving humanity from his mother according to his nature as man, also received from the Father that every creature perceives him as the Son of God, just as every creature subsists in the creation of its own form, created by God. And therefore all works are discerned by the Son, in whatever dignity or lowliness they may be; and he arranges them according to how they are to be placed, so that because he himself was a man, palpable and visible in the world, he might also discern those things that were visible in the world according to what is just, appearing as terrible in his judicial power to the unjust, but gentle to the just; judging them in such a way that even the elements themselves perceive his purification. Then, those who are marked are caught up to meet the just Judge—not with difficulty, but with great speed—so that because they held faith in God, the works of that faith may also appear clearly in them, where the knowledge of God does not ignore their actions, whether good or evil, just as it has been shown to you; for there the good and the evil will be separated, because their works are different. For there, in both the evil and the good, it becomes perfectly clear how they sought God, whether in infancy, childhood, youth, old age, or in their final years. There also shine all the flowers of my Son: the patriarchs and prophets who lived before his incarnation; the apostles who walked with him in the world; and the martyrs, confessors, virgins, and widows who all faithfully imitated him. There, too, are those who were placed in charge of my Church, both in secular and spiritual matters, as well as the hermits and monks who, for the sake of my Son’s name, made themselves lowly in the discipline and mortification of their flesh—a fact they also showed in their clothing, imitating the angelic order with great humility and love. But those who seek me in the contemplative life only because they claim this life is more glorious than another are as nothing before me; yet whoever seeks me in humility, in the way of life given by the inspiration of the Holy Spirit, I will exalt in the heavenly homeland to the highest places.
The Finality of the Sentence
The Judge delivers the final verdict, separating the just from the unjust for eternity.
Then the heavens fall silent again, holding their praise as the Son of God delivers his judicial sentence to both the just and the unjust; they listen with reverent honor as he judges them, gently granting heavenly joys to the just while terribly sending the unjust to the punishments of hell. But there, no excuses or questioning of their deeds will carry any weight, because the consciences of all people—both the good and the bad—are laid bare and open. The just, who hear the words of the most equitable Judge there, have indeed performed many works of justice; yet they did not possess them in the fullness of perfection while they lived in the world, and so they must now be judged according to them. The unjust, however, who feel the severity of his judgment upon them, have indeed committed evil deeds, but they did not do so in ignorance of the divine majesty—which is the iniquity of a condemned and faithless heart—and therefore they will not escape the sentence of the Judge, for all things must be weighed in a fair balance. Those who were not marked by faith, because they did not believe in God, linger for now in the region of the north—that is, in perdition—with the devilish crowd; they don't reach this judgment, yet they see it from the shadows, and as they await its end, they groan deeply within themselves, because they persisted in their unbelief and did not know the true God, for they neither worshipped the living God in the Old Testament before baptism, nor received the remedy of baptism under the Gospel, but persisted in the curse of Adam’s fall, bearing the punishments of damnation. Thus, they are already found judged in the faithlessness of their own crimes. And so, once the judgment is finished, the terrors of the elements—the lightning, the thunder, and the winds in the storms—cease, and everything that is fleeting and transitory slips away and will appear no more, just as snow ceases to exist when it melts in the heat of the sun, with a great quiet of tranquility having arisen by divine dispensation. And so the elect, possessing the splendor of eternity, seek heavenly joys in great glory together with their Head, my Son, and with the glorious heavenly host; and the reprobate, together with the devil and his angels, head toward eternal punishment in great contrition, where they see the eternal death prepared for them forever, because they followed their own desires more than my commandments. And so heaven receives the elect into the glory of eternity, because they loved the Ruler of heaven; and hell swallows up the reprobate, because they did not follow the devil. In this way, the praises of all joys resound with such greatness in heavenly glory, and the groans of all lamentations arise with such intensity in hell, that it's beyond what the human mind can grasp; for the former possess eternal life, and the latter have eternal death, just as my Son speaks in the Gospel, saying: "And these will go away into eternal punishment, but the righteous into eternal life." It’s like this: those who reek of the allure of every evil and don't thirst to drink what is just from the fountain of supreme goodness are plunged, through the path of their own faithlessness and wickedness, into the punishments of eternal perdition, receiving infernal torments according to their deeds. But the builders of the radiance of the heavenly Jerusalem, who faithfully stand at the gates of the daughter of Zion, will shine in the light of eternal life—the life that the most chaste Virgin brought to believers through the miraculous fruitfulness of her virginity.
The Eternal Day
The cosmos is renewed in a state of immutable tranquility, where the light of God replaces the cycle of time.
And as you see, the elements will shine in the greatest clarity and beauty once all these conditions are met—that is, once every obstacle of darkness and filth has been removed. For fire will then glow like the dawn without heat, air will shine in its purest state without density, water will stand clear and gentle without the force of rushing or drowning, and earth will appear most firm and level without any fragility or unevenness, as all these things are transformed into great tranquility and beauty. But the sun, moon, and stars will also shine in the firmament with great clarity and intense brilliance, like the most precious stones set in gold; they will no longer have the restless rotation used to distinguish day from night, because with the world ended, they are now in a state of immutability. Therefore, no shadows of night will appear from now on, for then there is an unending day, as my beloved John also testifies, saying: 'And night will be no more, and they will need no light of lamp or sun, for the Lord God will give them light.' It is like this: someone who possesses a treasure sometimes hides it and sometimes brings it out, just as night conceals the light, and as day puts darkness to flight, bringing light to man. It won't be like this in the changing of the seasons, because then the shadow of night will be put to flight; therefore, the darkness of night will no longer appear, because even that change will no longer need the light that men kindle for themselves to drive away the shadows of darkness. Nor will the sun then embrace mutability, which now contains the times that are held in shadow; for then there will be a day without any change, because then the Ruler of all, by the clarity of His own divinity—which no mutability can dim—will illuminate those who in this world have escaped the darkness by His grace. Whoever has the sharp ears of an interior intellect, let him pant for these words in the burning love of my mirror, and let him write them down in the conscience of his own soul.
Read the original Latin
Post haec vidi et ecce omnia elementa et omnes creaturae diro motu concussa sunt: ignis, aer, et aqua eruperunt, et terram moveri fecerunt, fulgura et tonitrua concrepuerunt, montes et silvae ceciderunt: ita ut omne quod mortale erat vitam exhalaret. Et omnia elementa purgata sunt, ita ut quidquid in eis sordidum fuerat, tali modo evanesceret, ut amplius non appareret. Et audivi vocem maximo clamore per totum orbem terrarum vociferantem et dicentem: O vos, filii hominum, qui in terra jacetis, surgite omnes. Et ecce omnia ossa hominum in quocunque loco terrarum erant, velut in uno momento congregata, et sua carne obtecta sunt, et omnes homines integris membris et corporibus suis in sexu suo surrexerunt: boni in claritate fulgentes, et mali in nigredine apparentes, ita ut et opus cujusque in ipso aperte videretur. Et quidam ex eis in fide signati erant, quidam autem non, ita ut signatorum illorum alii ante faciem suam velut aureum fulgorem, alii velut umbram haberent quod ipsorum signum erat. Sed subito ab oriente maxima coruscatio effulsit: et ibi in nube Filium hominis eo vultu quo in mundo fuerat, nudatis et apertis vulneribus cum angelicis choris advenientem vidi, et supra sedem flammantis sed non ardentis throni sedentem, et sub se hanc maximam tempestatem purgationis mundi habentem. Et qui signati erant obviam ei in aere quasi in turbine rapti sunt, ubi et prius splendorem illum qui secretum superni Creatoris designat videram; bonis scilicet a malis ibi separatis. Sed ipse blanda voce quemadmodum evangelium manifestat, justos coelesti regno beatificavit, ac terribili voce injustos infernalibus poenis ut etiam scriptum est, deputavit; nulla tamen alia inquisitione vel responsione de operibus eorum, nisi quemadmodum evangelica vox ostendit, ibi facta; quoniam opus cujusque sive bonum sive malum esset, in ipso manifeste apparuit.
Qui autem signati non erant a longe in parte aquilonis cum diabolica turba stabant, nec ad judicium hoc pervenerunt; sed tamen haec omnia velut in turbine videntes, finem judicii exspectabant, et intra se amaros gemitus edebant. Et sic judicio peracto, fulgura, et tonitrua, et venti ac tempestates cessabant; et quidquid in elementis transitorium erat, subito evanuit et maxima tranquillitas facta est. Tunc electi super splendorem solis repente splendidi effecti: cum Filio Dei, et cum beatis agminibus angelorum in gaudio magno coelestia petebant, reprobis cum diabolo et angelis ejus ad loca infernalia cum magno ululatu tendentibus. Et sic coelum electos recepit, et infernus reprobos absorbuit. Sed subito tanta gaudia et tantae laudes in coelestibus, et tanta tristitia ac tanti ululatus in abyssi lacu exorti sunt, ultra etiam quam humanus sensus effari possit. Et mox omnia elementa in maxima serenitate resplenduerunt, veluti eis nigerrima cutis abstracta fuisset; ita quod nec ignis fervorem, nec aer spissitudinem, nec aqua aestum, nec terra fragilitatem amplius ullam haberent. Sol quoque, luna et stellae, velut plurimus ornatus in firmamento, multo splendore et decore rutilabant: et sine motu circuitionis fixa manebant, ita quod ultra diem et noctem non discernebant. Et ita nox non erat, sed dies.
Et finitum est. Iterumque audivi vocem de coelo mibi dicentem: Haec mysteria novissima tempora ostendunt: in quibus temporalia tempora, in aeternitatem coruscationis illius quae sine fine est transmutabuntur. Novissima enim tempora multis periculis fatigabuntur, et occasus mundi variis signis demonstrabitur. Nam ut vides, in ipso novissimo die totus orbis terrarum terroribus concutietur, et tempestatibus quassabitur: ita ut quidquid in eo caducum et mortale est, his calamitatibus finiatur; quia tunc cursu mundi completo, ipse amplius durare non poterit, sed secundum divinam dispositionem consummabitur. Sicut enim homo cum finiendus est, multis infirmitatibus praeventus dejicitur, ita quod etiam in ipsa hora mortis suae multo dolore dissolvitur; sic etiam finem mundi maximae adversitates praecurrent, et ipsum in fine suo diversis terroribus dissolvent, quoniam elementa terrores suos tunc ostendent; quia eos amplius exercere non poterunt.
Repentino et inopinato motu in hoc fine elementa relaxantur, omnes creaturae commoventur, ignis erumpit, aer solvitur, aqua effluit, terra concutitur, fulgura fervent, tonitrua concrepant, montes scinduntur, silvae ruunt, et quidquid in aere, vel in aqua, vel in terra mortale est vitam reddit. Ignis enim totum aerem movet, et aqua totam terram replet; et hoc modo omnia purgantur, ut quidquid in mundo foeditatis est, ita evanescat, quasi non fuerit, velut sal diffluit cum in aquam immittitur. Sed divino praecepto, ut tibi monstratum est, ad resurgendum accepto, mortuorum ossa ubicunque fuerint suo loco velut in ictu oculi conjunguntur, et sua carne teguntur, nec ullo modo retardantur, sed sive ab igne, sive ab aqua, sive ab ave, sive a bestia, consumpta fuerint, citissime restituuntur; ita quod ea hoc modo terra reddit, velut sal ex aqua sudat, quia oculus meus omnia novit, nec quidquam me latere poterit. Ita omnes homines in anima et corpore, sine ulla contractione et abscisione membrorum suorum, sed in integritate et corporis et sexus sui, velut in ictu oculi resurgunt: electi fulgorem bonorum operum suorum habentes, et reprobi nigredinem infelicium actuum suorum portantes, ita quod ipsorum ibi opera non absconduntur, sed palam in ipsis apparebunt.
Et quidam ex eis in fide signati sunt, quidam autem non; ita ut fidem habentium, conscientiae per opera fidei in fulgore sapientiae fulgeant, aliorum vero in tenebrositate neglectus sui appareant, per quae aperte discernuntur, quoniam illi fidem in operibus impleverunt, isti autem eam in se ipsis exstinxerunt. Quidam autem signum fidei non habent; quia illi nec in veteri lege, nec in nova gratia cognitionem vivi et veri Dei habere voluerunt. Et tunc in claritate lucis aeternae, sed tamen in nube qua reprobis coelestis gloria abscondita est, Filius Dei in forma humanitatis et passionis suae quam in voluntate Patris pro salute humani generis passus est, ad judicandum ipsum humanum genus coelesti exercitu circumdatus adveniet; quoniam Pater ei hoc dedit, ut quia ipse in mundo visibiliter conversatus fuerat, quae visibilia mundi sunt dijudicet, ut etiam ipse in Evangelio ostendit, dicens: Et potestatem dedit ei judicium facere quia filius hominis est . Hoc tale est: Pater testificatur de Filio suo. Quid hoc? Pater potestatem dedit Filio; quoniam ipse semper cum Patre in divinitate manens, sed humanitatem de matre accipiens secundum quod homo est, accepit etiam a Patre, quod omnis creatura ipsum Dei Filium sentit, sicut et omnis creatura in creatione formae suae a Deo creata subsistit. Et ideo cuncta opera discernuntur a Filio in quacunque dignitate vel incurvatione sint: et secundum hoc quod collocanda sunt, ea collocat ut quia ipse homo palpabilis et visibilis in mundo fuit, etiam illa quae in mundo visibilia fuerunt secundum quod justum est discernat, videlicet in potestate judiciali terribilis injustis, sed blandus justis apparens; ipsos ita dijudicans, quod etiam purgationem suam elementa sentiant.
Tunc et qui signati sunt, obviam justo judici, non in difficultate sed in multa celeritate rapiuntur, ut quoniam ipsi fidem in Deum credentes habuerunt: etiam opera fidei in eis manifeste appareant, ubi et scientia Dei actus eorum et in bonis et in malis non ignorat, ut tibi monstratum est; ibi enim boni et mali separabuntur, quia et opera eorum dissimilia sunt. Nam ibi tam in malis quam in bonis certissime apparet quomodo vel in infantia, vel in pueritia, vel in juventute, vel in senectute, vel in decrepita aetate Deum quaesierint. Ibi etiam fulgent omnes flores Filii mei, videlicet patriarchae et prophetae qui ante incarnationem ipsius fuerunt, et apostoli qui cum eo in saeculo conversati sunt, ac martyres, confessores, virgines, viduae, qui omnes fideliter illum imitati sunt, et illi qui Ecclesiae meae tam in saecularibus quam in spiritualibus praepositi fuerunt, nec non anachoretae et monachi, qui in castigatione et mortificatione carnis suae propter nomen Filii mei se viles fecerunt, quod et in vestitu suo, cum magna humilitate et charitate angelicum ordinem imitantes, ostenderunt. Sed qui me ideo in contemplativa vita quaerunt, quia dicunt haec vita gloriosior est quam illa, ante me quasi nihilum est; sed qui me quaerit in humilitate in ea conversatione quae inspiratione Spiritus sancti data est, hunc in coelesti patria in prioribus locis exaltabo.
Deinde coeli laudes suas iterum in silentio continent, cum Filius Dei judicialem sententiam et ad justos et ad injustos profert: auscultantes cum reverentia honoris, quomodo illos dijudicet cum blande justis superna gaudia tribuit, et cum terribiliter injustos ad infernales poenas mittit. Sed ibi nec excusationes nec interrogatio operationum suarum major erit; quam quod ibi conscientiae hominum et bonorum et malorum nudae et apertae sunt. Justi autem qui ibi verba aequissimi judicis percipiunt, plurima quidem opera justitiae fecerunt; sed tamen ea in plenitudine perfectionis dum in saeculo viverent non habuerunt, unde et nunc in eis dijudicandi sunt. Injusti vero qui judicialem severitatem ibi in se sentiunt; mala quidem facta perpetraverunt, sed tamen ea non in ignorantia divinae majestatis quod est in iniquitate praejudicatae damnationis infidelitatis egerunt, et ideo sententiam ipsius judicis ibi non effugient, quoniam omnia aequo pondere ponderanda sunt. Illi autem qui in fide signati non sunt, quoniam ipsi in Deum non crediderunt; in parte aquilonis, id est perditionis cum diabolica turba interim tardant, nec ad hoc judicium perveniunt; sed tamen illud in obumbratione videntes, finemque ejus praestolantes intra se multum gemunt; quoniam ipsi in infidelitate perdurantes, verum Deum non cognoverunt, quia ipsi nec ante baptismum vivum Deum in Veteri Testamento coluerunt, nec sub Evangelio remedium baptismatis susceperunt; sed in maledictione casus Adae perseveraverunt, damnationis poenas habentes. Unde et in infidelitate scelerum suorum jam judicati inveniuntur. Sicque judicio finito, terrores elementorum, et fulgura, tonitrua, et venti in tempestatibus cessant, et omne quod caducum et transitorium est dilabitur, nec amplius apparebit, velut nix esse desinit quae a calore solis liquescit, maxima quiete tranquillitatis divina dispensatione ita exorta. Et sic electi splendorem aeternitatis habentes, una cum capite suo, scilicet Filio meo, et cum glorioso coelesti exercitu in magna gloria coelestia gaudia petunt: et reprobi una cum diabolo et cum angelis ejus ad aeterna supplicia in multa contritione tendunt ubi aeternam mortem sibi praeparatam aeternaliter vident; quia magis concupiscentias suas quam praecepta mea secuti sunt.
Et sic coelum electos in gloriam aeternitatis recipit, quoniam ipsi dominatorem coelorum dilexerunt, et infernus reprobos absorbet, quia diabolum non adjecerunt, ita omnium gaudiorum tantis laudibus in coelesti gloria resonantibus, et omnium gemituum tantis ululatibus in inferno exortis, ultra quam humanus intellectus capere valeat; quoniam illi vitam aeternam possident, et isti mortem aeternam habent, quemadmodum in Evangelio Filius meus loquitur, dicens: Et ibunt hi in supplicium aeternum, justi autem in vitam aeternam. Hoc tale est: Qui in lenocinio omnium malorum fetent, nec sitiunt quod justum est haurire in summa bonitate: per iter infidelitatis et nequitiae suae in poenas aeternae perditionis dimerguntur, secundum opera sua infernalia tormenta recipientes. Aedificatores vero coruscationis coelestis Hierusalem qui portis filiae Sion fideliler instant, fulgebunt in luce vitae aeternae: quam castissima virgo in fecunditate virginitatis suae credentibus mirabiliter attulit.
Et ut vides elementa in maxima claritate et pulchritudine his omnibus pactis fulgebunt: omni videlicet impedimento nigredinis et sordis ablato. Nam ignis sine fervore tunc ut aurora rutilabit, et aer absque spissitudine purissimus fulgebit, et aqua sine impetu effusionis et submersionis perspicua et lenis stabit, et terra absque omni fragilitate et inaequalitate fortissima et planissima apparebit, his omnibus in magnam tranquillitatem ac pulchritudinem translatis. Sed et sol et luna ac stellae, velut pretiosissimi lapides in auro, ita etiam in firmamento multa claritate et maximo fulgore rutilabunt, nec ultra inquietudinem circumvolutionis suae ad diem discernendum a nocte habebunt, quia finito mundo jam in immutabilitate sunt; itaque et nullae tenebrae noctis amodo apparebunt, quoniam tunc dies indeficiens est, ut etiam Joannes dilectus meus testatur dicens: Et nox ultra non erit, et non egebunt lumine lucernae, neque solis: quoniam Dominus Deus illuminabit illos . Hoc tale est: Qui thesaurum habet, eum interdum subtrahit, interdum etiam emittit: sicut et nox lumen celat, et ut dies tenebras fugat, homini lumen afferens. Ita non erit in immutatione temporum, quia tunc noctis umbra fugabitur, itaque tenebrae noctis amodo non apparebunt, quia etiam et mutatio illa, jam non egebit lumine illo, quod sibi homines incendunt umbras tenebrarum expellentes. Nec etiam mutabilitatem sol tunc amplectetur, qui modo continet tempora quae in umbra habentur; quoniam tunc dies sine ulla mutatione erit, quia tunc etiam dominator omnium claritate divinitatis suae quam nulla mutabilitas offuscat, illuminat eos qui in saeculo tenebras sua gratia effugerunt. Qui autem acutas aures interioris intellectus habet, hic in ardente amore speculi mei, ad verba haec anhelet, et ea in conscientia animi sui conscribat.
Scivias (Know the Ways of the Lord) companion
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