Himmlische Offenbarungen

nourished by such revelations. The third is by reason of the subject matter, when truth is found in all its words. The fourth, by reason of the form, is the conformity to Holy Scripture. The fifth, by reason of the person, is proven holiness.

The first of these—namely the great authority of those who approve—is noted there: "Ozias and the priests spoke." The second—namely the effect of the revelation, which is a deep humility—is found there: "in Judith," which is translated as confessing and praising God. The third—namely the upright truth of the matter—is there: "All that you speak is true." The fourth, by reason of the form—namely the gratitude for the conformity—is there: "In those words there is nothing to be rebuked." The fifth—which, by reason of the circumstances of the person, is evident holiness—is there: "So pray now to God for us, for you are a holy and God-fearing woman." And because the most important proofs and testimonies of the truth must be taken from this, to show that the books of the revelations of Saint Birgitta are inspired by the Spirit of God, I have considered it right to speak at length of all this through each chapter. Therefore, following the five signs by which divine revelations are distinguished from devilish ones, there will be five chapters. From these, five causes shall be brought forward which credibly demonstrate that the revelations contained in the books of Blessed Birgitta have truly come from the Spirit of God.

The First Chapter.

In which is placed the first sign and the first proof to distinguish divine revelations from the mockeries of the Devil.

Among the other signs that the holy Doctors and Teachers of Holy Scripture have given to credibly recognize which revelations should be called of the Good Spirit, and which have originated from the mockery of the Evil Spirit, this is the first according to the order of the parts of our purpose: namely, when distinguished and experienced, wise, spiritual men judge them so. Certainly, when they are regarded as such by their judgment, it is a sign that they are credibly inspired by God, even though they may be judged otherwise by unwise and fleshly men, to whom nothing tastes good except what is fleshly. For the Apostle speaks: "The natural man does not perceive the things that are of the Spirit of God: for it is a foolishness to him, and he cannot know it: for it must be spiritually judged. But he who is spiritual judges all things." original: "1. Cor. 2." Gloss: that is, he understands and distinguishes everything.

And Bernard St. Bernard of Clairvaux, speaking of this sign, says: "The thought which seems modest and does not openly lead to vices—you shall then know it to be something divine from God when it is peaceful, and when it is approved through the judgment of your Prelate and

your spiritual brothers." In this way, Paul is sent to Ananias; thus Cornelius is led by Peter; thus the eunuch is instructed by Philip. For this reason, we are further taught in the Book of the Conversations of the Holy Fathers The Vitae Patrum to seek the advice and judgment of spiritual men. Therefore, Abbot Moses speaks of it thus: "For in no way," he says, "can one be deceived who lives not according to his own head but according to the example of the elders; nor will the cunning enemy be able to mock the ignorance of one who cannot hide all the thoughts that arise in the heart through a harmful shame, but either rejects or permits them with the timely proof of the elders." As soon as the evil thought is discovered, it begins to wither; and before the judgment is even pronounced, the loathsome snake retreats, as if pulled from a dark hole into the light by the power of confession, and in some measure shamed and consumed, it flees. For the harmful inspirations rule in us as long as they are hidden in the heart. This is from that Moses.

Regarding these signs, it is to be noted that the foremost sign of a true revelation is called this: when it is approved not only by the judgment of brave fathers who are very wise and experienced, but also by the Supreme Bishop himself. For Jerome speaks, and it is set in Question 24, Case 1 A reference to the Decretum Gratiani in Canon Law: "This is the faith, most blessed Pope, which we have learned in the Catholic Church and which we have always held. If anything is set down in it awkwardly or absurdly, we desire that it be corrected by you, who have the Chair and Faith of Peter. But if this our confession is approved by the judgment of your Apostleship, let whoever will rebuke me, he will prove that he is unlearned, or envious, or even not Catholic, but a heretic." From which sign, in my opinion, a very powerful proof is taken that the revelations of Blessed Birgitta are inspired by the Spirit of God, since one sees that they are approved and proven by the judgment of great men, and even by the Supreme Bishop himself.

Here it is to be noted that one finds these revelations have been examined and overseen twice: namely, while Blessed Birgitta was still living, and the second time after her death. During her life: because she was not quick to believe the revelations immediately, when she first began to have such revelations and had seen a clear cloud and heard a voice like that of a man, which spoke: "Woman, hear me," she feared that she was being mocked by the Angel of Satan. She went immediately to her confessor, who was a very devout and pious man, Doctor Matthias of Sweden, an excellent teacher of Holy Scripture who wrote on the whole Bible. He, not inexperienced in such matters, commanded her to fast and to pray and to perform other spiritual