VIII Cardinal's Preface | Cardinal's Preface IX

Cracow Kraków, who gave the fourth speech regarding the Canonization the official process of declaring a person a saint of the aforementioned Pope Urban; likewise Master Ludwig, Licentiate a degree between bachelor and doctor of both laws, and many others who cannot be included here for the sake of brevity. Although this commission was carried out as previously described, and the revelations were most diligently overseen in every way by the Commissarien appointed commissioners as stated above, and finally, as was necessary, a report was given to the Lord Pope concerning them, they were once again found by Urban—just as by his predecessor Gregory—to be proven, full of truth, and truly taught by the Spirit of God. It was determined that they should and may be observed with devotion and honor in the Holy Church of God forever, for the benefit of those who read them or hear them read, as a very wholesome teaching for the faithful.

For this reason, many princes and nobles came to Rome, and others sent their Fette envoys or agents to obtain the books of the revelations. Having persistently requested them, they had them transcribed with special diligence at their own expense; foremost among these were those listed hereafter. The Lord Bishop of Worms had a book written in Rome which he brought to the Emperor. Brother Peter of Aragon, of the Order of Friars Minor the Franciscans, a blood relation of the King of France, had the second, which he carried with him into France. The messenger of the Queen of Castile in Spain took the third; the messenger of the Queen in Sicily the fifth Note: The text skips "the fourth" in the list; the messenger of the High School University in Prague the sixth; Brother Peter of Burgundy of the Order of Minors, an excellent theologian, the seventh; the messenger of the Cross-bearers Teutonic Knights of Prussia the eighth. The Romans, the Genoese, the people of Breslau, and very many other cities and nobles of the kingdoms had the books of these holy revelations transcribed for themselves in Rome. This is recorded in the register containing what occurred at the time of the Canonization of Saint Birgitta. With this agrees the Bull an official papal decree of Canonization of the said Saint Birgitta, given by Boniface IX, which states: "We, who by the duty of our pastoral office are debtors to both the wise and the unwise, through that which has been gathered from the orders of Gregory XI and Urban VI, Roman Popes our predecessors of blessed memory, as well as from our own command, have found the truth of what was previously stated through suitable witnesses," etc. And in that same Bull, he references the revelations of the said Saint and calls them good. For it says there: "This noble widow has deserved, through the grace of the Holy Spirit, to reveal to many their thoughts and inner inclinations and most secret deeds; to see and hear various histories and revelations; and with a prophetic spirit to fore-

-tell many things, several of which have already been fulfilled in fact, as these and others are fully described in the book of her revelations." Thus it is well said what Ozias, the apostolic heart, and the priests—namely the prelates—said to Judith A biblical reference comparing Birgitta to the heroine Judith: "All that you speak is true." And that other passage (3 Kings 17): "The word of the Lord in your mouth is true and certain." And this concerns the first sign and the first proof.

The Second Chapter.

In which is set forth the second sign and the second proof, by which divine revelations are distinguished from devilish revelations.

A decorative initial letter W marks the beginning of this section. Furthermore, the second sign and the second proof, by which divine revelations may be distinguished from devilish revelations, is taken from the effect which the revelation produces in the soul in which it is wrought. A divine revelation indeed makes a person humble, gentle, and disciplined, and therefore it is said (Prov. 3): "God's speech is with the simple," and (Prov. 11): "Where wisdom is, there is humility." A devilish spirit makes the soul proud, puffed up, presumptuous, and stubborn. For just as each spirit is constituted, so does it act, as is drawn from Bernard's commentary on the Psalm Qui habitat Psalm 91, 'He who dwells'. From this sign, a powerful proof is taken that the revelations which the blessed Birgitta had were inspired in her by the Holy Spirit. For from such brilliance of the heavenly revelations, various effects of spiritual virtues arose in her soul, namely the virtue of deep humility, the taste of inner sweetness, and the fire of divine love. Regarding humility: though she was showered with the heavenly light of such revelations, she did not exalt herself, did not boast, nor seek human praise, but more and more humbled herself. She lived under the obedience, governance, and discipline of her spiritual father, and said or believed nothing of what was revealed to her out of her own self-will as certain. She humbly submitted everything to the testing, judgment, and correction of her spiritual father and other spiritual fathers and wise prelates of the Church. Therefore she became so humble that she considered herself so unworthy, like a sinner, that she—often speaking with Christ in prayer and being terrified and amazed by it—in some measure reproached Him for choosing such a worthless person to see divine visions and to hear and write His most holy words, as can be seen in Book 4, Chapter 77; in Book 6, Chapter 52; and in Book 2, Chapter 15. Therefore, in the title of Book 6, Chapter 52, it says: "As the Bride Birgitta is frequently referred to as the Bride of Christ wondered at this grace told to her by Christ, to see and hear in the spirit," etc. As for what concerns the other