Our Lord’s Revelations And Prophecies To St. Bridget (Birgitta) Of Sweden – Part Two.

Our Lord’s Revelations And Prophecies To St. Bridget (Birgitta) Of Sweden – Part Two.



The  Son’s  instruction  to  the  bride  about  the  devil;  the  Son’s  answer  to  the  bride  about why he does not  remove  evildoers  before  they  fall  into  sin;  and  about  how  the  kingdom of heaven is given to baptized persons who die before reaching the age of discretion. 

Chapter  1 

The  Son  spoke  to  the  bride, saying:  

“When  the  devil  tempts  you,  tell  him  these three  things:  

‘The  words  of  God  cannot  be  anything  but  true.’  

 Second:  ‘Nothing  is impossible  for  God,  because  he  can  do  all  things.’  

 Third:  ‘You,  devil,  could  not  give me  so  great  a  fervor  of  love  as  that  which  God  gives  me.’ ” 

 Again  the  Lord  spoke  to the  bride,  saying:  

“I  look  at  people  in  three  ways: 

 First,  their  outer  body  and  what  condition  it  is  in;  second,  their  inner  conscience,  what  it  tends  toward  and  in  what way;  third,  their  heart  and  what  it  desires. 

 Like  a  bird  that  sees  a  fish  in  the  sea  and assesses  the  depth  of  the  water  and  also  takes  note  of  storm  winds,  I,  too,  know  and assess  the  ways  of  each  person  and  take  note  of  what  is  due  to  each,  for  I  am  keener of  sight  and  can  assess  the  human  situation  better  than  a  person  knows  his  own  self.  Therefore,  because  I  see  and  know  all  things,  you  might  ask  me  why  I  do  not take  evildoers  away  before  they  fall  into  the  depths  of  sin.  I  myself  asked  the question  and  I  myself  will  answer  it  for  you:  

 I am  the  Creator  of  all  things,  and  all things  are  foreknown  to  me.  I  know  and see  all  that  has  been  and  all  that  will  be.  But, although  I  know  and  can  do  all  things,  still,  for  reasons  of  justice,  I  no  more  interfere with  the  natural  constitution  of  the  body  than  I  do  with  the  inclination  of  the  soul.  Each  human  being  continues  in  existence  according  to  the  natural  constitution  of the  body  such  as  it  is  and  was  from  all  eternity  in  my  foreknowledge.  The  fact  that one  person  has  a  longer  life  and  another  a  shorter  has  to  do  with  natural  strength  or weakness  and  is  related  to  a  person’s  physical  constitution.  It  is  not  due  to  my  foreknowledge  that  one  person  loses  his  sight  or  another  becomes  lame  or something  like  that,  since  my  foreknowledge  of  all  things  is  such  that  no  one  is  the worse  for  it,  nor  is  it  harmful  to  anyone. Moreover,  these  things  do  not  occur  because  of  the  course  and  position  of  the  heavenly  elements,  but  due  to  some  hidden  principle  of  justice  in  the  constitution and  conservation  of  nature.  For  sin  and  natural  disorder  bring  about  the  deformity of  the  body  in  many  ways.  This  does  not  happen  because  I  will  it  directly,  but because  I  permit  it  to  happen  for  the  sake  of  justice.  Even  though  I  can  do  all  things, still  I  do  not  obstruct  justice.  Accordingly,  the  length  or  brevity  of  a  person’s  life  is related  to  the  weakness  or  strength  of  his  physical  constitution  such  as  it  was  in  my foreknowledge  that  no  one  can  contravene. You  can  understand  this  by  way  of  a  simile.  

 Imagine  that  there  were  two  roads  with  one  road  leading  up  to  them.  There  were  a  great  many  graves  in  both  roads, crossing  and  overlapping  one  another.  The  end  of  one  of  the  two  roads  dropped directly  downward;  the  end  of  the  other  tended  upward.  At  the  crossroads  was written:  

‘Whoever  travels  this  road  begins  it  in  physical  pleasure  and  delight  and  ends  it  in  great  wretchedness  and  shame.  Whoever  takes  the  other  road  begins  it  in moderate  and  endurable  exertion  but  reaches  the  end  in  great  joy  and  consolation.’ 

 A person  walking  along  on  the  single  road  was  completely  blind.  However,  when  he reached  the  crossroads,  his  eyes  were  opened,  and  he  saw  what  was  written  about how the two roads ended. While  he  was  studying  the  sign  and  thinking  it  over  to  himself,  there  suddenly appeared  next  to  him  two  men  who  were  entrusted  with  guarding  the  two  roads.  As they  observed  the  wayfarer  at  the  crossroads, they  said  to  each  other:  

‘Let  us carefully  observe  which  road  he  chooses  to  take  and  then  he  will  belong  to  that  one of  us  whose  road  he  selects.’  

 The  wayfarer,  however,  was  considering  to  himself  the ends  and  advantages  of  each  road.  He  made  the  prudent  decision  of  selecting  the  road  whose  beginning  involved  some  pain  but  had  joy  at  the  end,  rather  than  the road  that  began  in  joy  but  ended  in  pain.  He  decided  that  it  was  more  sensible  and  endurable  to  get  tired  from  a  little  exertion  at  the  start  but  rest  in  safety  at  the  end. Do  you  understand  what  all  this  means? 

 I  shall  tell  you.  These  two  roads  are the  good  and  the  evil  within  human  reach.  It  lies  within  a  person’s  power  and  free will  to  choose  whatever  he  or  she  likes  upon  reaching  the  age  of  discretion.  A  single road  leads  up  to  the  two  roads  of  the  choice  between  good  and  evil;  in  other  words, the  time  of  childhood  leads  up  to  the  age  of  discretion. 

 The  man  walking  on  this  first road  is  like  a  blind  man  because  he  is,  as  it  were,  blind  from  his  childhood  up  until he  reaches  the  age  of  discretion,  not  knowing  how  to  distinguish  between  good  and evil,  between  sin  and  virtue,  between  what  is  commanded  and  what  is  forbidden. The  man walking  on  this  first  road,  that  is,  in  the  age  of  boyhood,  is  like  a  blind man.  However,  when  he  reaches  the  crossroads,  that  is,  the  age  of  discretion,  the eyes  of  his  understanding  are  opened.  He  then  knows  how  to  decide whether  it  is  better  to  experience  a  little  pain  but  eternal  joy  or  a  little  joy  and  eternal  pain. Whichever  road  he  chooses,  he  will  not  lack  those  who  carefully  count  his  steps. There  are  many  graves  on  these  roads,  one  after  the  other,  one  over  against  the other,  because,  both  in  youth  and  in  old  age,  one  person  may  die  earlier,  another later,  one  in  youth,  another  in  old  age.  The  end  of  this  life  is  fittingly  symbolized  by graves:  it  will  come  to  everyone,  one  in  this  way,  another  in  that,  according  to  each one’s  natural  constitution  and  exactly  as  I  have  foreknown  it.  If  I  took  anyone  away  against  the  body’s  natural  constitution,  the  devil  would have  grounds  of  accusation  against  me. 

 Accordingly,  in  order  that  the  devil  might not  find  anything  in  me  that  goes  against  justice  in  the  least,  I  no  more  interfere  with the  natural  constitution  of  the  body  than  I  do  with  the  constitution  of  the  soul.  But consider  my  goodness  and  mercy!  For,  as  the  teacher  says,  I  give  virtue  to  those  who do  not  have  any  virtue.  By  reason  of  my  great  love  I  give  the  kingdom  of  heaven  to all  of  the  baptized  who  die  before  reaching  the  age  of  discretion.  As  it  is  written: 

‘It has  pleased  my  Father  to  give  the  kingdom  of  heaven  to  such  as  these.’

 By  reason  of my tender love,  I  even  show  mercy to  the  infants  of  pagans. If  any  of  them  die  before  reaching  the  age  of  discretion,  given  that  they  cannot come  to  know  me  face  to  face,  they  go  instead  to  a  place  that  it  is  not  permitted  for you  to  know  but  where  they  will  live  without  suffering.  Those  who  have  advanced  from  the  one  road  reach  those  two  roads,  that  is,  the  age  of  discretion  between  good and  evil.  It  is  then  in  their  power  to  choose  what  pleases  them  most.  Their  reward will  follow  the  inclination  of  their  will,  since  by  that  time  they  know  how  to  read  the sign  written  at  the  crossroads  telling  them  that  it  is  better  to  experience  a  little  pain at  the  start  and  joy  ready  and  waiting  for  them  than  experience  joy  at  the  start  and pain  at  the  end. 

 Sometimes  it  does  happen  that  people  are  taken  away  earlier  than  their  natural  physical  constitution  would  normally  allow,  for  example,  through homicide,  drunkenness,  and  things  of  that  kind. This  is  because  the  devil’s  wickedness  is  such  that  the  sinner  in  this  case would  receive  an  extremely  long-lasting  punishment  if  he  were  to  continue  in  the world  for  any  great  length  of  time.  Therefore,  some  people  are  taken  away  earlier than  their  natural  physical  condition  would  allow  due  to  the  demands  of  justice  and because  of  their  sins.  Their  removal  has  been  foreknown  to  me  from  all  eternity,  and it  is  impossible  for  anyone  to  contravene  my  foreknowledge.  Sometimes  good  people  are  also  taken  away  earlier  than  their  natural  physical  constitution  would allow.  Because  of  the  great  love  I  have  toward  them,  and  because  of  their  burning love  and  their  efforts  to  discipline  the  body  for  my  sake,  justice  sometimes  requires that  they  be  taken  away,  as  foreknown  to  me  from  all  eternity.  Thus,  I  no  more interfere  with  the  natural  constitution  of  the  body  than  I  do  with  the  constitution  of  the  soul.” 

The  Son’s  indictment  of  a  certain  soul  who  was  to  be  condemned  in  the  presence  of  the bride,  and  Christ’s  answer  to  the  devil  about  why  he  permitted  this  soul  and  permits other evildoers to touch and take or receive his own true body. 

Chapter  2 

God  appeared  angry  and  said: 

“This  work  of  my  hands,  whom  I  destined  for great  glory,  holds  me  in  much  contempt.  This  soul,  to  whom  I  offered  all  my  loving care,  did  three  things  to  me:  

He  averted  his  eyes  from  me  and turned  them  toward the  enemy. 

 He  fixed  his  will  on  the  world.  He  put  his  confidence  in  himself,  because he  was  free  to  sin  against  me.  For  this  reason,  because  he  did  not  bother  to  have  any regard  for  me,  I  brought  my  sudden  justice  upon  him.  Because  he  had  fixed  his  will against  me  and  put  false  confidence  in  himself,  I  took  away  from  him  the  object  of his  desire.”  

Then  a  devil  cried  out,  saying: 

“Judge,  this  soul  is  mine.”  

The  Judge answered:  

“What  grounds  do  you  bring  against   him?”  

 He  answered:  

“My  accusation is  the  statement  in  your  own  indictment  that  he  despised  you,  his  Creator,  and  because  of  that  his  soul  has  become  my  handmaid. Besides,  since  he  was  suddenly  taken  away,  how  could  he  suddenly  begin  to please  you?  For,  when  he  was  of sound body and  living in  the  world,  he  did  not  serve  you  with  a  sincere  heart,  since  he  loved  created  things  more  fervently,  nor  did  he bear  illness  patiently  or  reflect  on  your  works  as  he  ought  to  have.  In  the  end  he  was not  burning  with  the  fire  of  charity.  He  is  mine  because  you  have  taken  him  away suddenly.” 

The  Judge  answered:  

“A  sudden  end  does  not  condemn  a  soul,  unless  there  is inconsistency  in  her  actions.  A  person’s  will  is  not  condemned  forever  without careful  deliberation.”  

 Then  the  Mother  of  God  came  and  said:  

“My  Son,  if  a  lazy servant  has  a  friend  who  is  on  intimate  terms  with  his  master,  should  not  his  intimate  friend  come  to  his  aid?  Should  he  not  be  saved,  if  he  asks  for  it,  for  the  sake of  the  other?”  

The  Judge  answered:  

“Every  act  of  justice  should  be    accompanied  by mercy  and  wisdom  –  mercy  with  respect  to  remitting  severity,  wisdom  to  ensure that  equity  is  maintained.  But  if  the  transgression  is  of  such  a  kind  as  not  to  deserve remission,  the  sentence  can  still  be  mitigated  for  the  sake  of  friendship  with  out  infringing  justice.  Then  his  Mother  said:  

 My  blessed  Son,  this  soul  had  me  constantly  in  mind  and  showed  me  reverence  and  was  often  moved  to  celebrate  the great  solemnity  for  my  sake,  even  though  he  was  cold  towards  you.  So,  have  mercy  on  him!” 

The  Son  answered:  

“Blessed  Mother,  you  know  and  see  all  things  in  me.  Even though  this  soul  kept  you  in  mind,  he  did  so  more  for  the  sake  of  his  temporary  than his  spiritual  welfare.  He  did  not  treat  my  most  pure  body  as  he  should  have.  His  foul mouth  kept  him  from  enjoying  my  charity.  Worldly  love  and  dissolution  hid  my  suffering  from  him.  His  taking  my  pardon  too  much  for  granted  and  not  thinking about  his  end  accelerated  his  death.  Although  he  received  me  continuously,  it  did not  improve  him  much,  because  he  did  not  prepare  himself  properly.  A  person  who wishes  to  receive  his  noble  Lord  and  guest  should  not  only  get  the  guest  room  ready but  also  all  the  utensils.  This  man  did  not  do  so,  since,  although  he  cleaned  the house,  he  did  not  sweep  it  reverently  with  care.  He  did  not  strew  the  floor  with  the flowers  of  his  virtues  or  fill  the  utensils  of  his  limbs  with  abstinence.  Therefore,  you see  well  enough  that  what  must  be  done  to him is what he deserves.  Although  I  may  be  invulnerable  and  beyond  comprehension  and  am  everywhere  by  reason  of  my  divinity,  my  delight  is  in  the  pure,  even  if  I  enter  the good  and  the  damned  alike.  The  good  receive  my  body,  which  was  crucified  and  ascended  into  heaven,  which  was  prefigured  by  the  manna  and  by  the  widow’s  flour. The  wicked  do  so  likewise,  but,  whereas  for  the  good  it  leads  to  greater  strength  and  consolation,  for  the  wicked  it  leads  to  an  even  more  just  condemnation,  inasmuch  as they,  in  their  unworthiness,  are  not  afraid  to  approach  so  worthy  a  sacrament.”  

The devil  answered:  

“If  he  approached  you  unworthily  and  his  sentence  was  made stricter  because  of  this,  why  did  you  permit  him  to  approach  you  and  touch  you  despite  his  unworthiness?” 

The  Judge  answered:  

“You  are  not  asking  this  out  of  love,  since  you  have  none, but  my  power  compels  you  to  ask  it  for  the  sake  of  this  bride  of  mine  who  is  listening.  In  the  same  way  in  which  both  the  good  and  bad  handled  me  in  my  human nature  in  order  to  prove  the  reality  of  my  human  nature  as  well  as  my  patient  humility,  so  too  good  and  wicked  alike  eat  me  at  the  altar  –  the  good  unto  their greater  perfection,  the  bad  in  order  that  they  may  not  believe  themselves  to  be already  damned  and  so  that,  having  received  my  body,  they  might  be  converted, provided  they  decide  to  reform  their  intention.  What  greater  love  can  I  show  them than  that  I,  the  most  pure,  will  enter  even  the  impurest  of  vessels  (although  like  the material  sun  I  cannot  be  defiled  by  anything)?  You  and  your  comrades  despise  this love,  for  you  have  hardened  yourselves  against  love.” 

Then  the  Mother  spoke  again:  

“My  good  Son,  whenever  he  approached  you,  he was  still  reverent  toward  you,  though  not  as  he  should  have  been.  He  also  repents  of having  offended  you,  though  not  perfectly.  My  Son,  for  my  sake,  consider  this  to  his  advantage.”  

The  Son  answered:  

“As  the  prophet  said,  I  am  the  true  sun,  although  I am far  better  than  the  material  sun.  The  material  sun  does  not  penetrate  mountains or  minds,  but  I  can  do  both. A  mountain  can  stand  in  the  way  of  the  material  sun  with  the  result  that  the sunlight  does  not  reach  the  land  nearby,  but  what  can  stand  in  my  way  except  the sinfulness  that  prevents  this  soul  from  being  affected  by  my  love?  Even  if  a  part  of the  mountain  were  removed,  the  neighboring  land  would  still  not  receive  the warmth  of  the  sun.  And  if  I  were  to  enter  into  one  part  of  a  pure  mind,  what consolation  would  it  be  to  me  if  I  could  smell  a  stench  from  another  part? 

 Therefore, one  should  get  rid  of  everything  that  is  dirty,  and  then  sweet  enjoyment  will  follow upon  beautiful  cleanliness.”  

His  Mother  answered:  

“May  your  will  be  done  with  all    mercy!”


This  was  a  priest  who  had  often  received  warnings  regarding  his  incontinent behavior  and  who  did  not  want  to  listen  to  reason.  One  day  when  he  went  out  to  the meadow to  groom his horse,  there  came  thunder  and  lightning  that  struck  and  killed him.  His  whole  body  was  left  unscathed  except  for  his  private  parts,  which  could  be seen  to  be  completely  burned.  Then  the  Spirit  of  God  said:


“Daughter,  those  who  get themselves  entangled  in  such  wretched  pleasures  deserve  to  suffer  in  their  souls what  this  man  suffered  in  his  body.”

…to be continued.

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