The Novus Ordo is Invalid

THE NEW MASS VS. THE TRADITIONAL MASS

The Traditional Latin Mass, the most holy act of worship of the Roman Rite of the Catholic Church, was codified by Pope St. Pius V in his Bull Quo Primum in 1570.

In his famous Bull Quo Primum, Pope St. Pius V forbade changing the traditional Latin Mass.

Pope St. Pius V, Quo Primum Tempore, July 14, 1570: “Now, therefore, in order that all everywhere may adopt and observe what has been delivered to them by the Holy Roman Church, Mother and Mistress of the other churches, it shall be unlawful henceforth and forever throughout the Christian world to sing or to read Masses according to any formula other than this Missal published by Us… Accordingly, no one whosoever is permitted to infringe or rashly contravene this notice of Our permission, statute, ordinance, command, direction, grant, indult, declaration, will, decree, and prohibition. Should any venture to do so, let him understand that he will incur the wrath of Almighty God and of the blessed Apostles Peter and Paul.”2

On April 3, 1969, Paul VI replaced the Traditional Latin Mass in the Vatican II churches with his own creation, the New Mass or Novus Ordo. Since that time, the world has seen the following in the Vatican II churches which celebrate the New Mass or Novus Ordo:

The world has seen Clown Masses, in which the “priest” dresses as a clown in utter mockery of God.

The world has seen a priest dressed as Dracula; in a football jersey accompanied by cheerleaders; a cheese-head…

…driving a Volkswagen down the aisle of church as the people sing hosanna. There have been disco Masses…

...gymnastic performances during the New Mass; balloon Masses; Carnival Masses;

…nude Masses, at which scantily clad or nude people take part. The world has seen juggling Masses, at which a juggler performs during the New Mass.

The world has seen priests celebrate the New Mass with Dorito Chips;

…with Mountain Dew; on a cardboard box; with cookies; with Chinese tea accompanied by ancestor worship; with a basketball as the priest bounces it all over the altar; with a guitar as the priest plays a solo performance. The world has witnessed the New Mass with a priest almost totally nude as he dances around the altar or with other high-wire abominations…

The world has seen New Masses with priests dressed in native pagan costumes;

…with a Jewish Menorah placed on the altar;

…with a statue of Buddha on the altar; with nuns making offerings to female goddesses; with lectors and gift bearers dressed up as voodoo Satanists. The world has seen the New Mass at which the performer is dressed in a tuxedo and tells jokes. The world has seen rock concerts at the New Mass;

…guitar and polka New Masses;

…a puppet New Mass; a New Mass where the people gather round the altar dressed as devils;

…a New Mass where people perform lewd dances to the beat of a steel drum band. The world has seen a New Mass where nuns dressed as pagan vestal virgins make pagan offerings.

The world has also seen New Masses incorporating every false religion. There have been Buddhist New masses;

…Hindu and Muslim New Masses;

…New Masses where Jews and Unitarians offer candles to false gods. There are churches where the entire congregation says Mass with the priest;

…where the priest sometimes talks to the people instead of saying Mass.

What we have catalogued is just a tiny sampling of the kind of thing that occurs in every diocese in the world where the New Mass is celebrated, to one degree or another. Our Lord tells us, “By their fruits you shall know them” (Mt. 7:16). The fruits of the New Mass are incalculably scandalous, sacrilegious and idolatrous. This is because the New Mass itself, is a false, invalid Mass and an abomination.

Even an organization which defends the New Mass was forced to admit the following about the typical New Mass – i.e., the New Mass normally offered in the churches (without even necessarily considering the aforementioned abominations and sacrileges that are commonplace): “Most of the New Masses we’ve attended… are happy-clappy festivities, the music is atrocious, the sermons are vacuous, and they are irreverent...”³

When the New Mass came out in 1969, Cardinals Ottaviani, Bacci, and some other theologians wrote to Paul VI about it. Keep in mind that what they said about the New Mass concerns the Latin Version, the so-called “most pure” version of the New Mass. Their study is popularly known as The Ottaviani Intervention. It states:

“ The Novus Ordo [the New Order of Mass] represents, both as a whole and in its details, a striking departure from the Catholic theology of the Mass as it was formulated in Session 22 of the Council of Trent.”⁴

They could clearly see that the Latin version of the New Mass was a striking departure from the teaching of the Council of Trent. Of the twelve offertory prayers in the Traditional Mass, only two are retained in the New Mass. The deleted offertory prayers are the same ones that the Protestant heretics Martin Luther and Thomas Cranmer eliminated. The New Mass was promulgated by Paul VI with the help of six Protestant Ministers.

The six Protestant Ministers who helped design the New Mass were: Drs. George, Jasper, Shepherd, Kunneth, Smith and Thurian.

Paul VI even admitted to his good friend Jean Guitton that his intention in changing the Mass was to make it Protestant.

Jean Guitton (an intimate friend of Paul VI) wrote: “The intention of Pope Paul VI with regard to what is commonly called the [New] Mass, was to reform the Catholic liturgy in such a way that it should almost coincide with the Protestant liturgy. There was with Pope Paul VI an ecumenical intention to remove, or, at least to correct, or, at least to relax, what was too Catholic in the traditional sense in the Mass and, I repeat, to get the Catholic Mass closer to the Calvinist Mass.”⁵

Paul VI removed what was too Catholic in the Mass in order to make the Mass a Protestant service.

A study of the propers and orations of the Traditional Mass versus the New Mass reveals a massacre of the Traditional Faith. The traditional Missal contains 1182 orations. About 760 of those were dropped entirely from the New Mass. Of the approximately 36% which remained, the revisers altered over half of them before introducing them into the new Missal. Thus, only some 17% of the orations from the Traditional Mass made it untouched into the New Mass. What’s also striking is the content of the revisions that were made to the orations. The Traditional Orations which described the following concepts were specifically abolished from the New Missal: the depravity of sin; the snares of wickedness; the grave offense of sin; the way to perdition; terror in the face of God’s fury; God’s indignation; the blows of His wrath; the burden of evil; temptations; wicked thoughts; dangers to the soul; enemies of soul and body. Also eliminated were orations which described: the hour of death; the loss of heaven; everlasting death; eternal punishment; the pains of Hell and its fire. Special emphasis was made to abolish from the New Mass the orations which described detachment from the world; prayers for the departed; the true Faith and the existence of heresy; the references to the Church militant, the merits of the saints, miracles and Hell.⁶ One can see the results of this massacre of the Traditional Faith from the propers of the New Mass.

The New Mass is fraught with sacrileges, profanations and the most ridiculous abominations imaginable because it reflects a false religion which has abandoned the traditional Catholic Faith.

The false religion the New Mass reflects is one reason why it is completely empty; it is why the fruits are utterly desolate, barren and almost unspeakably bad. The religion practiced at the churches where the New Mass is said, simply put, is a complete sacrilege and an empty celebration of man.

Even Dietrich von Hildebrand, a supporter of the Vatican II religion, said about the New Mass:

“Truly, if one of the devils in C.S. Lewis’ The Screwtape Letters had been entrusted with ruin of the liturgy could have done better.”⁷

With the exception of a single genuflection by the celebrant after the consecration, virtually every sign of respect for the Body and Blood of Christ which characterized the Traditional Mass has either been abolished or made optional for the New Mass.

It’s no longer obligatory for the sacred vessels to be gilded if they are not made of precious metals. Sacred vessels, which only the anointed hands of a priest could touch, are now handled by all.

The priest frequently shakes hands before distributing the host.⁸ The General Instruction for the New Mass also declares that altars no longer need to be of natural stone; that an altar stone containing the relics of martyrs is no longer required; that only one cloth is required on the altar; that it is not necessary to have a crucifix or even candles upon the altar.⁹

Not even one of the mandatory requirements developed over 2,000 years to ensure that the altar is of fitting dignity has been retained in the New Mass.

When the Protestants split from the Catholic Church in England in the 16^th century, they changed the Mass to reflect their heretical beliefs. The altars were replaced by tables. Latin was replaced by English. Statues and icons were removed from the churches. The Last Gospel and the Confiteor were abolished. “Communion” was distributed in the hand. Mass was said out loud and facing the Congregation. Traditional music was discarded and replaced with new music. Three-fourths of the priests in England went along with the New Service.

This is also precisely what happened in 1969, when Paul VI promulgated the New Mass, the Novus Ordo Missae. The similarities between the 1549 Anglican Prayer Book and the New Mass are striking. One expert noted:

“ The extent to which the Novus Ordo Mass departs from the theology of the Council of Trent can best be gauged by comparing the prayers which the Consilium removed from the liturgy to those removed by the heretic Thomas Cranmer. The coincidence is not simply striking – it is horrifying. It cannot, in fact, be a coincidence.”¹⁰

In order to emphasize their heretical belief that the Mass is not a sacrifice, but just a meal, the Protestants removed the altar and put a table in its place. In Protestant England, for example, “On November 23, 1550 the Privy Council ordered all altars in England destroyed and replaced by communion tables.”¹¹

A Vatican II church with a Protestant-like table for its new Protestant “Mass”

The chief Protestant heretics declared: “The form of a table shall more move the simple from the superstitious opinions of the popish Mass unto the right use of the Lord’s Supper. For the use of an altar is to make sacrifice upon it: the use of a table is to serve men to eat upon.” ¹² The Welsh Catholic martyr, Richard Gwyn, declared in protest against this change: “In place of an altar there is a miserable table, in place of Christ there is bread.”¹³

And St. Robert Bellarmine noted: “…when we enter the temples of the heretics, where there is nothing except a chair for preaching and a table for making a meal, we feel ourselves to be entering a profane hall and not the house of God.”¹⁴

Just like the new services of the Protestant revolutionaries, the New Mass is celebrated on a table.

The 1549 Anglican Prayer Book was also called “The Supper of the Lord, and the holy Communion, commonly called the Mass.” ¹⁵ This title emphasized the Protestant belief that the Mass is just a meal, a supper – and not a sacrifice. When Paul VI promulgated the General Instruction for the New Mass, it was entitled exactly the same way. Its title was: “The Lord’s Supper or Mass.”¹⁶

The 1549 Anglican Prayer Book removed from the Mass the psalm Give Judgment for me, O God, because of its reference to the altar of God. This psalm was also suppressed in the New Mass. The 1549 Anglican Prayer Book removed from the Mass the prayer which begins Take away from us our sins, because it evokes sacrifice. This was also suppressed in the New Mass. The prayer which begins We beseech Thee, O Lord, refers to relics in the altar stone. This prayer has been suppressed in the New Mass. In the 1549 Anglican Prayer Book the Introit, Kyrie, Gloria, Collect, Epistle, Gospel and Creed were all retained. They have all been retained in the New Mass. The equivalent to the Offertory Prayers: Accept, O holy Father…O God, Who has established the nature of man…We offer unto Thee, O Lord…In a humble spirit…Come, Thou Sanctifier, almighty… and Accept, most holy Trinity, were all suppressed in the 1549 Anglican Prayer Book. They have all been suppressed in the New Mass, except for two excerpts. In the 1549 Anglican Prayer Book, the Lift up your hearts dialogue, Preface and Sanctus were all retained. They have been retained in the New Mass.

The Roman Canon was abolished by the 1549 Anglican Prayer Book. It has been retained only as an option in the New Mass.

Arch-heretics of the Protestant revolution:
Thomas Cranmer (left) and Martin Luther (right)

In fact, the Novus Ordo Mass also removed the traditional Good Friday prayer for the conversion of the Jews. This prayer has been replaced with a prayer, not that the Jews convert, but that they “grow” in faithfulness to His covenant! Thus, there is an expression of apostasy right in the official Good Friday prayer of the New Mass. It’s a promotion of Judaism and the heresy that the Old Covenant is still valid.

Two different Good Friday prayers for the Jews for two different religions

On Good Friday, the Novus Ordo religion prays: “for the Jewish people, the first to hear the word of God, that they may continue to grow in the love of his name and in faithfulness to His covenant.”

But the Catholic Church prays on Good Friday: “for the perfidious Jews: that Our Lord and God may lift the covering off their hearts, so that they may acknowledge Jesus Christ Our Lord.”

The 1549 Anglican Prayer Book abandoned the discipline of the Roman Rite in distributing Communion under one kind and gave Communion under both kinds. At the New Mass Communion under both kinds is distributed in many places in the world.

The 1552 version of the Anglican Prayer Book instructed that Communion was to be given in the hand to signify that the bread was ordinary bread and that the priest did not differ in essence from a layman.¹⁸

The New Mass implements Communion in the hand in almost every place in the world, and it even goes farther than Cranmer by allowing communicants to stand and receive from a lay minister.

The prayers in the Traditional Mass which begin with: What has passed our lips as food and May Thy Body, O Lord, which I have eaten both make explicit reference to the Real Presence of Christ in the Eucharist. Both have been suppressed in the New Mass.

The prayer which begins May the tribute of my worship be pleasing to thee, most holy Trinity, was the least acceptable prayer after Communion to all the Protestants, because of its reference to propitiatory sacrifice. Martin Luther, and Cranmer in his Anglican Prayer Book, suppressed it. Following their lead, it was suppressed in the New Mass.

Now to the Last Gospel. If the Last Gospel, which closes the Traditional Mass, had been included in the New Mass, then the New Mass would have clashed with the pattern of Protestant services, which conclude with a blessing. So it was not included in the New Mass.

The prayers after the Traditional Mass, the Leonine Prayers, including the Hail Mary; the Hail Holy Queen; the O God our refuge; the prayer to St. Michael; and the appeal to the Sacred Heart, formed, in practice, an important part of the liturgy. Five prayers less compatible with Protestantism could hardly be imagined. They have all been suppressed in the New Mass.

Considering all of this, even Michael Davies agreed: “It is beyond dispute that… the Roman Rite has been destroyed.”¹⁹

Besides the fact that the New Mass is a Protestant service, there is also the fact that the Novus Ordo churches bear a striking and undeniable resemblance to Freemasonic lodges. Look at the pictures. Here is a Freemasonic lodge:

And here is a Novus Ordo church:

The two are almost indistinguishable; the focus of both is on man, with the Presider’s Chair in the middle and a circular emphasis. Perhaps this is because the primary architect of Paul VI’s New Mass was Cardinal Annibale Bugnini, who was a Freemason.

Annibale Bugnini, primary architect of the New Mass and a Freemason

“Cardinal” Annibale Bugnini was Chairman of the Consilium which drafted Paul VI’s New Mass. Bugnini was initiated into the Masonic Lodge on April 23, 1963, according to the Masonic Register in 1976. ²⁰

In addition to all of these problems with the New Mass, there is one that looms even larger. The biggest problem with the New Mass is that it is not valid. Jesus Christ is not present in the New Mass because the New Mass has altered the very words of consecration.

PROOF THAT THE NEW MASS IS NOT VALID – THE WORDS OF CONSECRATION HAVE BEEN CHANGED

A sacrament is said to be valid if it takes place. The Sacrament of the Eucharist is valid if the bread and wine become the actual Body, Blood, Soul and Divinity of Jesus Christ. In order for any sacrament to be valid, matter, form, minister and intention must be present.

Pope Eugene IV, Council of Florence, 1439: "All these sacraments are made up of three elements: namely, things as the matter, words as the form, and the person of the minister who confers the sacrament with the intention of doing what the Church does. If any of these is lacking, the sacrament is not effected."²¹

The problem with the validity of the New Mass comes with the form, those words necessary to confect the Sacrament of the Eucharist. The form necessary to confect the Eucharist in the Roman Rite was declared by Pope Eugene IV at the Council of Florence.

Pope Eugene IV, Council of Florence, Cantate Domino, 1441: “…the holy Roman Church, relying on the teaching and authority of the apostles Peter and Paul… uses this form of words in the consecration of the Lord's Body: FOR THIS IS MY BODY. And of His blood: FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS.”²²

In Pope St. Pius V’s Decree De Defectibus, we find the same words repeated:

Pope St. Pius V, De Defectibus, chapter 5, Part 1: "The words of Consecration, which are the FORM of this Sacrament, are these: FOR THIS IS MY BODY. And: FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS. Now if one were to remove, or change anything in the FORM of the consecration of the Body and Blood, and in that very change of words the [new] wording would fail to mean the same thing, he would not consecrate the sacrament.”²³

This teaching appeared in the front of every Roman Altar Missal from 1570 to 1962. We can see that the same words mentioned by the Council of Florence are declared to be necessary by Pope St. Pius V. This is why all of these words of consecration are bolded in Traditional Roman Altar Missals, and why the Roman Missal instructs priests to hold the chalice until the completion of all these words.

Pope St. Pius V’s teaching states that if the words of consecration are changed so that the meaning is altered, the priest does not confect the Sacrament. In the New Mass the words of consecration have been drastically changed, and the meaning has been altered.

First, the original Latin version of the New Mass has removed the words mysterium fidei – “the mystery of Faith” – from the words of consecration. This causes a grave doubt, because “mysterium fidei” is part of the form in the Roman Rite. Though the words “mysterium fidei” are not part of some of the Eastern Rite formulas of consecration, they have been declared to be part of the Roman Rite. They are also found in some Eastern Rites. Pope Innocent III and the Canon of the Mass also tell us that the words “mysterium fidei” were given by Jesus Christ Himself.

Pope Innocent III, Cum Marthae circa, Nov. 29, 1202, in response to a question about the form of the Eucharist and the inclusion of ‘mysterium fidei’: "You have asked (indeed) who has added to the form of words which Christ Himself expressed when He changed the bread and wine into the Body and Blood, that in the Canon of the Mass which the general Church uses, which none of the Evangelists is read to have expressed... In the Canon of the Mass that expression, ‘mysterium fidei,’ is found interposed among His words... Surely we find many such things omitted from the words as well as from the deeds of the Lord by the Evangelists, which the Apostles are read to have supplied by word or to have expressed by deed... Therefore, we believe that the form of words, as they are found in the Canon, the Apostles received from Christ, and their successors from them."²⁴

The words “the mystery of faith” in the consecration are a clear reference to the Real Presence of Christ in the Eucharist. These words were also removed by the heretic Thomas Cranmer in his 1549 Anglican Prayer book because of their clear reference to the Real Presence of Christ in the Eucharist.²⁵ When words are removed from a rite because the meaning they express contradicts the intended meaning of the rite, a doubt is caused. More could be said on this matter, but we must now move to the crushing blow to the validity of the New Mass.

In almost all vernacular translations of the New Mass in the world, the words of consecration read as follows:

FORM OF CONSECRATION IN THE NEW MASS

“For this is my body. For this is the chalice of my blood, of the new and eternal testament. It shall be shed for you and FOR ALL SO THAT SINS MAY BE FORGIVEN.”

The words “for you and for many unto the remission of sins” have been changed to for you and for all so that sins may be forgiven. The word “many” has been removed and replaced with the word “all.” This huge change invalidates all the New Masses. First, the word many was used by Jesus to institute the sacrament of the Eucharist, as we see in Matthew 26:28: “For this is my blood of the new testament, which shall be shed for many unto remission of sins.” The words used by Our Lord, “for many unto remission of sins,” represent the efficacy of the blood that Jesus shed. Jesus’s blood is effective for the salvation of many, not all men. In the process of explaining this, The Catechism of the Council of Trent specifically states that Our Lord did not mean “all” and therefore didn’t say it!

The Catechism of the Council of Trent, On the Form of the Eucharist, p. 227: "The additional words for you and for many, are taken, some from Matthew, some from Luke, but were joined together by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruit and advantage of His Passion. For if we look to its value, we must confess that the Redeemer shed His Blood for the salvation of all; but if we look to the fruit which mankind has received from it, we shall easily find that it pertains not unto all, but to many of the human race. When therefore (our Lord) said: For you, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom He was speaking. When He added, And for many, He wished to be understood to mean the remainder of the elect from among the Jews and Gentiles. WITH REASON, THEREFORE, WERE THE WORDS FOR ALL NOT USED, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation."²⁶

As we can see, according to The Catechism of the Council of Trent the words “for all” were specifically not used by Our Lord because they would give a false meaning.

St. Alphonsus De Liguori, Treatise on the Holy Eucharist: "The words for you and for many are used to distinguish the virtue of the Blood of Christ from its fruits: for the Blood of Our Savior is of sufficient value to save all men but its fruits are applied only to a certain number and not to all, and this is their own fault...”²⁷

The use of “all” changes the meaning of the form of consecration. No one, not even a pope, can change the words that Jesus Christ specifically instituted for a sacrament of the Church.

Pope Pius XII, Sacramentum Ordinis (# 1), Nov. 30, 1947: "…the Church has no power over the 'substance of the sacraments,' that is, over those things which, with the sources of divine revelation as witnesses, Christ the Lord Himself decreed to be preserved in a sacramental sign..."²⁸

Since “all” doesn’t mean the same thing as “many,” the sacrament is not confected in the New Mass.

Pope St. Pius V, De Defectibus, chapter 5, Part 1: "The words of Consecration, which are the FORM of this Sacrament, are these: FOR THIS IS MY BODY. And: FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS. Now if one were to remove, or change anything in the FORM of the consecration of the Body and Blood, and in that very change of words the [new] wording would fail to mean the same thing, he would not consecrate the sacrament." 29

ANOTHER ANGLE TO THIS ISSUE ABSOLUTELY PROVES THAT THE NEW MASS IS INVALID

There is another angle to this issue that we must now examine. In his famous Bull, Apostolicae Curae in 1896, Pope Leo XIII teaches:

Pope Leo XIII, Apostolicae Curae, Sept. 13, 1896: “All know that the sacraments of the New Law, as sensible and efficient signs of invisible grace, must both signify the grace which they effect and effect the grace which they signify.”³⁰

If it does not signify the grace which it effects and effect the grace which it signifies it is not a sacrament – period. So, what is the grace effected by the Sacrament of the Holy Eucharist?

Pope Eugene IV, Council of Florence, “Exultate Deo,” On the Eucharist, 1439: “Finally, this is a fitting way to signify the effect of this sacrament, that is, the union of the Christian people with Christ.”³¹

St. Thomas Aquinas, Summa Theologica, Pt. III, Q. 73, A. 3: “Now it was stated above that the reality of the sacrament [of the Eucharist] is the unity of the mystical body, without which there is no salvation…”³²

As the Council of Florence, St. Thomas Aquinas, and many other theologians teach, the grace effected by the Eucharist is the union of the faithful with Christ. St. Thomas calls this grace “the unity of the Mystical Body.” The grace effected by the Eucharist (the union of the faithful with Christ or the unity of the Mystical Body) must be carefully distinguished from the Eucharist itself: the Body, Blood, Soul and Divinity of Christ.

Since the union of the faithful with Christ is the grace effected by the Sacrament of the Eucharist – or what is also called the reality of the Sacrament or the grace proper to the Sacrament of the Eucharist – this grace must be signified in the form of the consecration for it to be valid, as Pope Leo XIII teaches. Okay, so we must look at the traditional form of consecration and find where this grace – the union of the faithful with Christ – is signified.

The traditional form of consecration, as declared by Pope Eugene IV at the Council of Florence and Pope St. Pius V in De Defectibus, is as follows:

“ FOR THIS IS MY BODY. FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND ETERNAL TESTAMENT: THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS.”

Note again: we are looking for that part of the form which signifies that the person who receives this sacrament worthily becomes united or more strongly united with Jesus Christ and His Mystical Body.

Do the words “OF THE NEW AND ETERNAL TESTAMENT” signify the union of the faithful with Christ/the Mystical Body? No. These words do not signify the Mystical Body, but rather they contrast the temporary and prefiguring sacrifices of the Old Law with the eternal and propitiatory sacrifice of Jesus Christ.

Do the words “THE MYSTERY OF FAITH” signify the union of the faithful with Christ/the Mystical Body? No. These words signify the real presence of Christ in the Eucharist, as Innocent III teaches; they do not signify the Mystical Body of Jesus Christ.

Do the words “WHICH SHALL BE SHED” signify the union of the faithful with Christ/the Mystical Body? No. These words denote true sacrifice.

The only words left in the form of consecration are: “FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS.”

The remission of sins is necessary for incorporation into the Mystical Body, and remission of sins is an indispensable component of true justification, by which one is fruitfully united to Jesus Christ. The words “for you and for many” denote the members of the Mystical Body who have received such remission.

The words “FOR YOU AND FOR MANY UNTO THE REMISSION OF SINS” are the words in the form of Consecration which signify the union of the faithful with Christ/the union of the Mystical Body of Christ, which is the grace proper to the Sacrament of the Eucharist.

Now, if we look to the Novus Ordo form of consecration, do we find the Mystical Body/the union of the faithful with Christ (the grace proper to the Sacrament of the Eucharist) signified? Here is the form of consecration in the New Mass or Novus Ordo:

New Mass form: “This is my body. This is the cup of my blood, of the new and eternal testament. It shall be shed for you and for all so that sins may be forgiven.”

Is the union of the Mystical Body of Jesus Christ signified by the words “for you and for all so that sins may be forgiven”? No. Are all men part of the Mystical Body? No. Are all men part of the faithful united with Christ? No. We can see very clearly that the New Mass or Novus Ordo most certainly does not signify the union of the Mystical Body (the grace proper to the Sacrament of the Eucharist), and therefore it is not a valid sacrament!

One does not have to say anything more… the New Mass is not valid!

Pope Leo XIII, Apostolicae Curae, 1896: “All know that the Sacraments of the New Law, as sensible and efficient signs of invisible grace, must both signify the grace which they effect and effect the grace which they signify.”³³

Pope Leo XIII, Apostolicae Curae, 1896: “That form cannot be considered apt or sufficient for a Sacrament which omits that which it must essentially signify.”³⁴

Pope Eugene IV, Council of Florence, “Exultate Deo,” 1438: “…this is a fitting way to signify the effect of this sacrament, that is, the union of the Christian people with Christ.”35

To further prove the point, we should note that in all the formulas of consecration in the liturgical rites of the Catholic Church, whether it is the Armenian Liturgy, the Coptic Liturgy, the Ethiopic Liturgy, the Syrian Liturgy, the Chaldean Liturgy, etc. the union of the faithful with Christ/the Mystical Body is signified in the form of consecration. No liturgy that has ever been approved by the Church fails to signify the union of the faithful with Christ.

Here are the portions of the forms of consecration of the Wine used in Eastern Rites which signify what the Traditional Mass does and what the New Mass doesn’t: the union and members of the Church

THE ARMENIAN LITURGY: “….shed for you and for many for the expiation and forgiveness of sins.”

Note that the union and members of the Mystical Body are signified by the words “for you and for many for the expiation and forgiveness of sins.”

THE BYZANTINE LITURGY: “… shed for you and for many for the forgiveness of sins.”

Note that the union and members of the Mystical Body are signified.

THE CHALDEAN LITURGY: “…shed for you and for many for the forgiveness of sins.”

Note that the union and members of the Mystical Body are signified.

THE COPTIC LITURGY: “…shed for you and for many unto the forgiveness of sins.”

Note that the union and members of the Mystical Body are signified.

THE ETHIOPIC LITURGY: “… shed for you and for many for the forgiveness of sin.”

Note that the union and members of the Mystical Body are signified.

THE LITURGY OF MALABAR: “… shed for you and for many for the remission of sins.”

Note that the union and members of the Mystical Body are signified.

THE MARONITE LITURGY: (this form is identical to that which was always used in the Roman Rite)

The formula of consecration in all Catholic liturgies signifies the union of the faithful with Christ/the Mystical Body of Christ, as we can see. The New Mass, which says, “for you and for all so that sins may be forgiven,” does not signify the Mystical Body, since all do not belong to the Mystical Body. Thus, the New Mass does not signify the grace which the Eucharist effects. It is not valid.

Therefore, a Catholic cannot attend the New “Mass” under pain of mortal sin. Those who persist in doing so are committing idolatry (worshipping a piece of bread). Jesus Christ is not present there. The host is merely a piece of bread, not Our Lord’s Body, Blood, Soul and Divinity. The Church has always taught that to approach a doubtful sacrament (which employs doubtful matter or form) is mortally sinful. In fact, Pope Innocent XI, Decree of the Holy Office, March 4, 1679,³⁶ even condemns the idea that Catholics can receive "probable" sacraments. And the New Mass is not merely doubtful, it is invalid, since it does not signify the grace it is supposed to effect. It is actually worse than a Protestant service; it is an abomination, which falsifies the words of Jesus Christ and the Catholic Faith.

Note: At the time we are writing this there is some talk that the Vatican, in order to deceive traditionalists back into the Counter Church and the false New Mass, is planning to correct the “for all” error in the form of consecration. The fact that the Vatican is going to do this proves that “for all” gives, as we’ve said, a false signification. Even if they do this, a Catholic would still have to avoid all New Masses under pain of mortal sin because the New Mass itself is a non-Catholic service, it would still be missing the words “mysterium fidei” in the consecration, and most of the “priests” celebrating it are invalid anyway (as the next section proves).

Endnotes for Section 9:

¹ The words of Dietrich Von Hildebrand, who was, nevertheless, a supporter of the Vatican II religion but felt compelled to make such a statement about the New Mass. Quoted by Michael Davies, Pope Paul’s New Mass, Kansas City, MO: Angelus Press, 1980, p. 80.

² Pope St. Pius V, Bull Quo Primum, July 14, 1570.

³ New Oxford Review, Berkeley, CA, November, 2006, “Notes.”

⁴ The Ottaviani Intervention, Rockford, IL: Tan Books.

⁵ Rama Coomeraswamy, The Problems with the New Mass, Tan Books, p. 34.

⁶ Fr. Anthony Cekada, The Problems With the Prayers of the Modern Mass, Tan Books, 1991, pp. 9-13.

⁷ Michael Davies, Pope Paul’s New Mass, Kansas City, MO: Angelus Press, p. 80.

⁸ Michael Davies, Pope Paul’s New Mass, p. 126.

⁹ Michael Davies, Pope Paul’s New Mass, p. 395.

¹⁰ Michael Davies, Pope Paul’s New Mass.

¹¹ Warren H. Carroll, A History of Christendom, Vol. 4 (The Cleaving of Christendom), Front Royal, VA: Christendom Press, 2000, p. 229.

¹² Michael Davies, Cranmer’s Godly Order, Fort Collins, CO: Roman Catholic Books, 1995, p. 183.

¹³ Michael Davies, Pope Paul’s New Mass, p. 398.

¹⁴ Octava Controversia Generalis. Liber Ii. Controversia Quinta. Caput XXXI.

¹⁵ Michael Davies, Cranmer’s Godly Order, p. 65.

¹⁶ Michael Davies, Pope Paul’s New Mass, p. 285.

¹⁷ Michael Davies, Pope Paul’s New Mass, p. 320.

¹⁸ Michael Davies, Cranmer’s Godly Order, p. 210.

¹⁹ Michael Davies, Pope Paul’s New Mass, p. 504.

²⁰ Also discussed in Pope Paul’s New Mass, pp. 102; 504-505.

²¹ Denzinger, The Sources of Catholic Dogma, B. Herder Book. Co., Thirtieth Edition, 1957, 695.

²² Decrees of the Ecumenical Councils, Vol. 1, p. 581; Denzinger 715.

²³ A common translation, found in many publications, of the Latin words from the Roman Altar Missal, in De Defectibus, Chap. 5, Part 1.

²⁴ Denzinger 414-415.

²⁵ Michael Davies, Cranmer’s Godly Order, p. 306.

²⁶ The Catechism of the Council of Trent, Tan Books, 1982, p. 227.

²⁷ St. Alphonsus De Liguori, Treatise on The Holy Eucharist, Redemptorist Fathers, 1934, p. 44.

²⁸ Denzinger 2301.

²⁹ A common translation, found in many publications, of the Latin words from the Roman Altar Missal, in De Defectibus, Chap. 5, Part 1.

³⁰ Denzinger 1963.

³¹ Denzinger 698.

³² St. Thomas Aquinas, Summa Theologica, Allen, TX: Christian Classics, Pt. III, Q. 73, A. 3.

³³ Denzinger 1963.

³⁴ The Great Encyclical Letters of Pope Leo XIII, Tan Books, 1995, p. 401.

³⁵ Denzinger 698.

³⁶ Denzinger 1151.

St. Bridget Revelations - Book 6

 St. Bridget's Revelations - Book 6: On the Punishments of Hell

Our Lord tells Saint Bridget by example that nothing pleases God so much as that he be loved above all things.

Chapter 50

The Mother of God speaks to the spouse of Christ, Saint Bride, and says: ”Nothing pleases God so much as that man love him above all things. See, I shall tell you by the example of a heathen woman who knew nothing of the Christian faith; but she thought thus to herself: 'I know', she says, 'of what matter I am, and how I came to be in my mother's womb. I believe also that it is impossible for me to have a body, joints, bowels, and senses, unless someone had given these to me. And therefore there is some creator and maker who made me so fair a person of mankind, and would not make me as foul as worms and serpents.

Therefore it seems to me that though I had many husbands, if they all called me, I should rather go at one call from my maker than at the calling of them all. I have also many sons and daughters, yet if I see them with food in their hands and I know that my maker was hungry, truly I would take away the food from my children's hands and gladly give it to my maker. I have also many possessions which I dispose of at my own will. Yet if I knew the will of my maker, I would most desire to leave my own will and dispose of them according to his praise'.

But see, daughter, what God did with this heathen woman. Truly, he sent his friend to her, who informed her in the holy faith. And God himself visited her heart, and you may well understand by the woman's words, for when that man of God preached to her that there was one God without beginning and end who is the Creator of all things, she answered: 'It is well to be believed, that he who made me and all things has no maker above him. And it is likely true that his life is everlasting who could give me life'.

When this woman heard that the same Creator took mankind of a Virgin and preached with his own mouth, she answered: 'It is well to believe all virtuous works are of God. But, Friend of God, tell me what are the words that come from my Creator? For I will leave my own will and obey his according to all his words'.

Then, the Friend of God preaching to her of his Passion, Crucifixion and Resurrection, she answered with weeping eyes and said: 'Blessed is that God who so patiently showed his charity on earth that he had for us in heaven. Therefore if I have loved him first, for he made me, now I am much more bound to love him, for he showed me the right way and bought me with his holy blood. I am also bound to serve him with all my might and all my limbs, for he bought me with all his limbs. And furthermore, I am bound to put away from me all my own will and desire that I previously had for my goods, possessions, children, family relations and friends, and only to desire my Creator in his bliss and in that life that never ends' ”.

Then said the Mother of God: ”See, daughter, this woman obtained a many fold reward for her love, and so is each day reward given to each one after that time that God had lived in this world”.



This is a revelation sent to the holy spouse of Christ, Saint Bridget, in which our Lady Saint Mary reproached the pride of women in their stance, bearing, speech, dress, and other behavior, with the example of three wretched women: of which one was in Hell, another in Purgatory, and the third, alive.

Chapter 52

The holy spouse of Christ, Saint Bridget, spoke to our Lord Jesus Christ words of love and praise for the great grace that he shaped with her, and said: ”Praise to you, almighty God, for all the things that have been made, and praise for all your virtues. Service be rendered to you by all creatures for your great love and charity. I, therefore, always unworthy and sinful from my childhood, thank you, my God, that you do not deny grace to any sinner who asks for it. But you spare and have mercy for all. O my sweetest God, it is truly marvelous that you work with me; for when it pleases you, you bring my body into a spiritual sleep, and then you excite and raise up my soul to see and hear and feel spiritual things.

O my most sweet God, how sweet have been your words to my soul, which swallows them as the most sweet food. And then enter with joy into my heart, for when I hear your words, I am both full and hungry; full, because nothing delights me except your words; hungry, because the more I hear them the more fervently I want them. Therefore, blissful God, give me help always to do your will”.

Our Lord Jesus Christ answered and said: ”I am without beginning and without end. And all things which are are made by my power; all things are disposed by my wisdom and all things are governed by my judgement and will; and all my works are ordered by charity. Therefore for me there is nothing that is impossible. But that heart is over-hard which neither loves me nor fears me, since I am ruler of all things and Judge. And yet man fulfills the will rather of the devil, who is my tormentor and a deceiver, who gives out venom largely through the world, for which souls may not live, but they are drowned down into the death of Hell. This venomous sin, which, though it is bitter to the soul, yet to many tastes sweet, and each day it is drawn out of the devil's hand upon many people.

But who ever heard any such things, that life is offered to all, and they choose death rather than life. Nevertheless I, God of all, am patient and have compassion on their wretchedness. For I do as a king who sends wine to his servants and says: 'Pour it forth to many, for it is wholesome. It gives health to the sick, mirth to them who are depressed, and a courageous heart to those who are whole.' But yet the wine is not sent but by an appropriate vessel. So I have sent my words, which are like wine, to my servants by you, who are my vessel, which I will fill and draw out after my own will. My Holy Spirit shall teach you where you will go and what you shall say. Therefore speak joyfully and without fear the things that I order; for there is no one who shall prevail against me”.

Then answered the spouse, Saint Bridget: ”O king of all glory and bliss, giver of all wisdom and granter of all virtues, why do you choose me for such work, who has wasted my body in sins? I am like a donkey, unlearned and unwise and defective in virtues; and I have trespassed in all things and amended nothing”.

Our Lord Jesus Christ answered: ”If money or other metal were presented to a lord, who should marvel, though he made of it for himself crowns or rings or coins to his own profit. So it is no marvel though I receive the hearts of my friends presented to me and do my will in them. And just as much as one has less understanding and another more, so do I use the conscience of each as is expedient to my praise. For the heart of a rightful man is my money; therefore be firm and ready to do my will”.

Then spoke the Mother of God to Saint Bridget, saying: ”What do the proud women say in your kingdom?” Saint Bridget answered: ”O Lady, I am one of them, and therefore I am ashamed to speak in your presence”. ”Though I know it better than you, yet I would hear it from you”.

Saint Bridget answered: ”When”, she said, ”true humility was preached to us, we said that our ancestors willed to us and gave us in heritage great possessions and a good education as to behavior and class. Why therefore should I not follow them? My mother sat with the first and the highest and was clad and arrayed nobly, having many servants and educating them with praise. Why should I not also pass on such things to my daughter, who has learned to bear herself nobly and to live with bodily joy and to die with great praise from the world?”

The Mother of God answered: ”Each woman who has these words and follows them in deed goes by the true way to Hell. And therefore such an answer is very difficult. What does it profit to have such words, when the Creator of all things suffered his body to live and dwell on earth in all humility from the time of his birth until his death, and never wore upon himself the clothing of pride. Truly, such women do not consider his face, how he stood living and dead upon the cross, bloody and pale from pain; nor those who reckon nothing of the criticism which he heard, nor of his despicable death which he chose; neither have they in mind the place where he gave up the spirit, for where thieves and robbers had received many wounds, there was my Son wounded.

And I, who before all creatures, am most dear to him, and in me is all humility, was present there. And therefore they who did such proud and pompous things, and given other occasion to follow them, are like a sprinkler, which, when it is filled with a burning liquid, burns and befouls all of them whom it sprinkles. Right so do the proud give examples of pride and very grievously they burn souls by evil examples.

And therefore I will now do like a good mother, who, fearing for her children, makes them see the rod, which the servants also see. But the children, seeing the rod, fear to offend their mother, thanking her for threatening them but not beating them. The servants fear to be beaten if they trespass. And so from dreading the mother the children do more good deeds than they did before, and the servants do less evil.

So truly, because I am the mother of mercy, therefore I will show you the reward of sin, that the friends of God may be more fervent in the charity of God. And sinners, knowing their peril, flee from sin, at least, from fear. And in this way I have mercy on both good and evil; on the good people, that they may obtain and get more crowns and rewards in heaven, on the wicked, that they suffer less pain. And there is none who is so great a sinner, but I am ready to help him; and my Son to give him grace, if he ask mercy with charity”.

After this, there appeared three women: that is to say, the mother, and the daughter, and the niece, that is, that daughter's daughter. But the mother and the granddaughter appeared dead, and the daughter appeared to be alive. The said dead mother seemed to come creeping out of a foul and dark clay ditch; her heart was drawn out of her body, her lips cut off, and her chin trembled; her teeth, shining, white and long, ground and chattered together; her nostrils were all gnawn; her eyes were put out, hanging down on her cheeks between sinews; her forehead was hollow; and instead of her forehead there was a great and dark depth.

In her head the head pan failed and had fallen away, and the brain boiled up as if it had been lead, and flowed out like black pitch. Her neck turned about like wood that is turned in the instrument of a joiner, against which was set a blade of the sharpest iron, cutting and shaving away without any comfort. Her breast was open and full of worms long and short; and each of them wallowed hither and thither upon each other. Her arms were like the hafts or handles of a grinding stone. Her hands were like keys full of knots and long. The chines or vertebrae of her back were all dissolved, each from the other; and one going up, another going down, they never ceased moving. A long and large serpent came forth from the nether part of her stomach to the other parts; and joining the head and tail together as a round bow, went round about her bowels continually, like a wheel. Her hips and her legs seemed like two rough staves of thorns full of most sharp prickles. Her feet were like toads.

Then this dead mother spoke to her daughter who was alive saying: ”Hear you, altogether my tom and venomous daughter. Woe is me that I was ever your mother. I am she who set you in the nest of pride, in which you, made hot, grew until you came of age. And then it was pleasing to you that you had spent your time in that nest. Therefore I say to you that as often as you turn your eyes to look at, or see pride, which I taught you, so often cast you boiling venom in my eyes with insufferable burning heat. As often as you speak words of pride which you learned from me, so often swallow I most bitter drink. As often as your ears are filled with the wind of pride which the waves of arrogance and pride excite and stir up in you, that is to say, to hear praise of your own body and to desire praise from the world, which you learned from me, so often comes to my ears a fearful and dreadful sound, with blowing and burning wind.

Woe, therefore, to me, who am poor and wretched; poor because I have nor feel anything of good, and wretched because I have abundance and plenty of evil. But you, daughter, are like the tail of a cow which, going in foul clay, as often as she moves her tail, as often does she befoul and sprinkles those near her. So you, daughter, are like a cow; for you have no goodly wisdom, and you go after the works and impulses of your body.

Therefore as often as you follow the works of my custom, that is to say, those sins which I taught you, so often is my pain renewed, and the more grievously it burns upon me. Therefore, my daughter, why are you proud of your generation and parentage? For it would be honor and respect to you that the uncleanliness of my bowels was your pillow, my shameful member was your birthing, and the uncleanness of my blood was your clothing when you were born? Therefore, now, my womb, in which you lay, is altogether eaten by worms.

But why, daughter, do I complain to you, when I ought more to complain about myself? Because there are three things which torment me most grievously in my heart. The first is that I, made by God for heavenly joy, misused my conscience and have disposed myself to the sorrows of Hell. The second is that while God made me fair as an angel, I deformed and misshaped myself so that I am more like the devil than an angel of God. The third is that in the time given to me, I made a very evil change. For I received a little thing, short and transitory, that is to say, delight in sin, for which now I feel endless evil, that is, the pain of Hell”.

Then said this dead mother to the spouse of Christ, Saint Bridget: ”You”, she said, ”who see me, see me not but by bodily likeness. For if you should see me in that form in which I am, you would die from fear; and all my members are devils. And therefore the Scripture is true which says that as rightful men are members of God, so sinners are members of the devil. Right so I now experience the devil's arms fastened into my soul; for the will of my heart has disposed me to so much filth, deformity and misshapenness. But hear now more. It seems to you that my feet are toads. That is because I stood firmly in sin; therefore now fiends stand firmly in me. And always biting and gnawing at me, they are never full. My legs and my thighs are as staves full of prickly thorns, for I had a will after fleshly delight and my own lust.

That each chine of my back is loose, and each of them moves against the other; that is therefore because the joy of my lust sometimes went too much upward for worldly solace and comfort, and sometimes too much downward because of too much depression, grouching, and wrath because of the adversity and disease of the world. And there as the back is moved and stirred after the motions of the head, so ought I to have been stable and moveable according to God's will, who is the head of all good. But because I did not do so, therefore I justly suffer these pains which you now see.

That a serpent creeps forth from the lower parts of my stomach to the higher parts, and standing like a bow turned about as a wheel, is because my lust and delight were inordinate; and my will would have had all the world's goods in its possession; and in many ways to have spent them, and indiscreetly. Therefore the serpent now searches about in my entrails without comfort, gnawing and biting without mercy.

That my breast is open and altogether gnawn with worms, shows the true justice of God, for I loved foul and rotten things more than God; and the love of my heart was all given to transitory and passing things of the flesh and of the world. And therefore as from small worms are brought longer worms, right so is my soul; for the foul stinking things which I loved are filled with devils. My arms seem as if they are beams; that is because I had my desire like two arms; that is to say, because I desired a long life, that I might have lived longer in sin.

I would also and desired that the Judgement of God had been easier than the Scripture said. Nevertheless, my conscience told me very well that my time was short and the Judgement of God insufferable. But again my desire and delight that I had in sinning stirred me to think that my life should be long and the Judgement of God bearable. And of such suggestions my conscience was subverted and turned upside down, and my will and reason followed lust and delectation. And therefore the devil is now lodged in my soul against my will, and my conscience understands and feels that the Judgement of God is right.

My hands are like long keys. And that is because the precepts and commandments were not pleasing to me; and therefore my hands are now to me a great burden, and lack any use. My neck is turned like wood which is placed against a sharp blade; that is because the words of God were not sweet to me to swallow and taste them in the charity and love of my heart; but they were too bitter, for they argued and criticized the delight and will of my heart; and therefore now a sharp blade stands at my throat.

My lips are cut off, for they were ready with vain, joking, and dishonest words of pride; but they failed and found it irksome to speak the words of God. My chin appears to be trembling, and my teeth grind and beat together; that is because I was wilfull in giving food to my body, so that I might seem fair and desirable, whole and strong to all the delights and pleasures of the body. And therefore now my chin trembles and quakes without comfort, and my teeth beat together; for all that they wasted was but unprofitable work as far as being fruit for the soul.

My nose is cut off; because amongst you it is done to them who trespass in such a case to their greater shaming, right so is the mark of my shame set upon me for ever. That my eyes hang down by sinews upon my cheeks is correct for, just as the eyes joyed in the fairness of my cheeks for ostentation and showing-off from pride, so now from much weeping they are put out and hang down to my cheeks with shame and confusion. And right so is my forehead hollow, and instead of it there is a great darkness. For about my forehead was set the veil and array of pride; and I would appear glorious, and be seen of fairness, and seem fair. And therefore is my forehead now dark and foul, deformed and misshapen. That my brain boils up and flows out like lead and pitch, is well deserved. For as lead is soft and may be bent according to the will of him who uses it, so was my conscience, which lay in my brain, bowed to the will of my heart, although I understood well the things that I should have done.

And the Passion also of the Son of God was in no way fastened in my heart, but it flowed out like a thing that I knew well and took no heed of. And furthermore, of that holy blood which flowed out of the members of the Son of God, I took no more heed than of pitch, and fled, as if they were pitch, from the words of charity and of the love of God, lest they should convert me or trouble me from the delights of the body. Nevertheless, sometimes I heard the words of God to the shame of man; but as quickly as they entered, so quickly went they out of my heart again. And therefore now my brain flows out like burning pitch, with extremely hot boiling. My ears are stopped with hard stones, for words of pride entered in them joyfully, and softly and sweetly they went down into the heart, for the charity of God was closed out of my heart. And because I did all that I could for pride and for the world, therefore now joyful words have been shut out from my ears.

But you may ask if I did any meritorious or good deeds. And I answer you I did as does a money changer, who clips and cuts the money; and then reassigns or takes it again to the lord to whom it belongs. So I fasted and made alms and such other good works; but I did them for fear of Hell, and to escape the adversities and disease of the body. But because the charity and the love of God was cut off from my deeds, therefore such deeds were not valuable to me for obtaining Heaven, although they were not without reward. You might also ask how I am within in my will, when so much foulness and distortion is without. I answer: My will is as the will of a manslayer or of him who would gladly slay his own mother. So I covet and desire the worst evil to God, my Creator, who has been to me the best and most sweet”.

Then the dead granddaughter, that is, the daughter's daughter of the same dead Beldame, spoke to her own mother who was still alive, saying: ”Hear, you scorpion, my mother, woe is me, because you have evilly deceived me. For you showed me your merry face, but you pricked me very grievously in my heart. Three counsels you gave me of your mouth, three things I learned of your works. And three ways you showed me in your process and going out. The first counsel was to love bodily in order to get carnal love and fleshly friendship. The second was to spend temporal goods over abundantly for praise from the world. The third was to have rest for the delectation and delight of the body.

These counsels were very harmful to me and a great hindrance. For I loved carnally, therefore I now have shame and spiritual envy. And because I spent temporal goods wastefully, therefore was I deprived of grace and the gifts of God in my life, and after my death I have obtained great confusion and shame. For I delighted in the quest and rest of the flesh in my life, therefore in the hour of my death began the unrest of my soul without comfort.

Three things also I learned of your works. The first was to do some good deeds, and nevertheless use them and not to leave that sin which delighted me: as a man should do who mixed honey with venom, and offered it to a Judge; and he, moved by that to anger, dropped it on him who offered it. So am I now expert in many fold anguish and tribulation.

The second is that I learned from you a marvelous manner of clothing myself; that was to conceal my eyes with a kerchief, to have sandals on my feet, gloves on my hands and the neck all naked in front. This kerchief concealing my eyes means the fairness of my body, which so obscured my spiritual eyes that I took no heed nor saw not the fairness of my soul. The sandals, which protect the feet underneath and not above, mean the holy faith of the Church, which I held faithfully, but there followed no fruitful works. For as sandals furthered my feet, right so my conscience, standing in the faith, promoted my soul. But because good works did not follow, therefore my soul was naked.

The gloves on the hands mean a vain hope I had; for I extended my works which are meant by the hands, into so great and large mercy of God, which is signified in the gloves, that, when I groped for the justice of God, I felt it not nor took any heed of it. Therefore I was overbold in sinning. But when death came, then the kerchief fell down from my eyes upon the earth, that is to say, upon my body. And then the soul saw and knew itself as naked, for few of my deeds were good, and my sins were many. And for shame I might not stand in the palace of the eternal king of bliss, because I was shamefully clothed. But then devils drove me into hard punishment, where I was scorned with shame and confusion.

The third thing, mother, that I learned of was to clothe the servant in the lord's clothes, and to set him in the lord's seat, and to praise him as a lord, and to minister to the lord the reliefs of the servant and all things that were despicable. This lord is charity and the love of God. The servant is a will to sin. Truly in my heart where ought to have reigned godly charity was set the servant, that is, delight and lust of sin, whom I clothed then when I turned my will to all temporal things that are made. And the reliefs and parings and the most abject things I gave to God, not out of charity, but out of fear. So therefore was my heart glad of fulfilling and delight of my own will, for the charity and love of God was excluded from me, and the good Lord cast out and the evil servant closed within. See, mother, these three things I learned from your doings.

Three ways you showed me also in your going out. The first was bright. But when I entered in it, I was blinded by its brightness. The second was compendious and slippery as ice, in which, when I went one step forward, I slid again backward a whole step. The third was very long, in which, when I went forth, there came after me a sudden rushing flood and bore me over a hill into a deep ditch.

In the first way is noted the going forth of my pride, which was too much; for the ostentation and showing which proceeded from my pride shone so much in my eyes that I did not think about the consequences of it, and therefore I was blind.

In the second way is noted that disobedience in this life is not long; for after death a man is compelled to obey. Nevertheless, to me it was long, for when I went one step forward in meekness of confession, I slid backward a step. Because I would that the sin confessed have been forgiven, but after making confession, I would not flee from the sin. And therefore I did not stand firmly in the step of obedience, but I slid again into sin, as does he who slides upon ice; because my will was cold and would not get up and flee from the things which delighted me. So therefore when I went a step forward, confessing my sins, I slid a step backward; because I would fall again to those sins and delectations that delighted me, of which I had made confession.

The third way was that I hoped for a thing which was impossible; that is to do more sin and not have lengthy pain; also to live longer, and the hour of death not be near. And when I went forth by this way, there came after me a hasty rushing flood; that is to say, death, which from one year to another caught me and turned my feet upside down with pain of illness.

What were these feet, but when sickness comes about, I might take little heed of the profit of the body and less to the health of the soul? Therefore I fell into a deep ditch, when my heart that was high in pride and hard in sin burst, and the soul fell down low into the ditch of pain for sin. And therefore this way was long; for after the life of the body was ended, soon there began a great pain. Woe, therefore, to me, my mother; for all those things that I learned from you with joy, now I wail about them with weeping and sorrow”.

Then spoke this same dead daughter to the spouse of Christ, Saint Bridget, who saw all these things, saying: ”Hear, you who see me. To you it seems that my head and my face as like thunder, thundering and lightning within and without; and my neck and my breast as it were put into a hard press, with long sharp pricks; my arms and my feet are as it were long serpents; and my womb is smitten with hard hammers; my thighs and my legs are as it were flowing water out of the gutters of a roof, and my feet are frozen together.

But yet there is one pain within that is more bitter to me than all these. Right as if there were any person of whom all the breaths of his living spirits were stopped and all the veins, filled with wind, pressed up to the heart, which for violence and strength of those winds should begin to burst; so am I disposed within very wretchedly for the wind of my pride, which was to me much cherished. Nevertheless, yet I am in the way of mercy, for in my most grievous sickness I was confessed in the best manner I could, for fear of pain. But when death came near, than came to my mind the consideration and vision of the Passion of my God, how that was much more grievous and more bitter than all that I was worthy to suffer for my sins and demerits. And with such consideration, I became tearful and wept and wailed that the charity and the love of God was so much to me and mine so little to him.

Then I beheld him with the eyes of my conscience and said: 'O Lord, I believe you, my God. O you Son of the Virgin, have mercy upon me for your bitter Passion; for now from henceforth would I amend my life, if I had time, very willingly'. And in that point of time was there lit and kindled in my heart a spark of charity, by which the Passion of Christ seemed more bitter to me than my own death. And so then burst my heart, and my soul come into the hands and power of devils to be presented to the Judgement of God.

Therefore it came into the hands of devils, because it was not worthy that the angels of fairness should come near the soul of so much foulness. But in the Judgement of God, when the devils cried and asked that my soul should be judged and damned to Hell, the Judge answered: 'I see', he said, 'a spark of charity in the heart which ought not to be quenched, but it must be in my sight. Therefore I judge the soul to Purgatory, until the time that it be so worthily purged and made clean that it deserve and have forgiveness'.

But now you might ask if I shall have part of all the goods and good deeds that were done for me. I answer you with a parable. Just as if you saw two balances hanging, and in that one were naturally bearing downward and in the other were some light thing going upward, the greater things and fair that were put in the empty balance, so much the rather should they lift up the other balance that is heavy and of great weight. It is so with me; for the deeper that I was in sin, the more grievously am I gone down into pain. And therefore what ever is done to the praise of God for me, it lifts me up from pain; and specially that prayer and good that is done by rightful men and the friends of God, and benefits that are done by well-gotten goods and deeds of charity. Such things, truly, they were that make me each day become closer to God”.

After this spoke the holy Mother of God to the spouse of Christ, Saint Bridget, and said: ”You marvel how I, who am Queen of Heaven, and you who live in the world, and that soul which is in Purgatory, and that other which is in Hell, speak together. This I shall tell you. I, truly, never go from Heaven, for I shall never be departed from the sight of God. Nor that soul which is in Hell shall not be separated from pain. Nor that soul which is in Purgatory, neither, until it is purged clean. Nor shall you come to us before the departure of your bodily life.

But your soul with your understanding, by virtue of the spirit of God, is lifted up to hear the words of God in Heaven: and you are allowed to know some pains in Hell and in Purgatory, for warning and amendment of evil livers and to the comfort and profit of them who are good. Nevertheless, know that your body and your soul are joined together on earth, but the Holy Spirit who is in Heaven gives you understanding to understand his will”.

EXPLANATION

After this, the third woman who was alive left all the world and entered into the religious life, and lived all her life after in great perfection and holiness.



Our Lord Jesus Christ teaches Saint Bride how active life and contemplative ought to be kept through the example of Mary and Martha; and first, of contemplative life.

Chapter 65

The Son of God says: ”Bride, there are two lives which are compared to Mary and Martha; which lives, if a man or a woman would follow he must first make clean confession of all his sins, being himself truly sorry for them, having the desire never to sin again. The first life, as the Lord bears witness, Mary chose; and it leads to the contemplation of heavenly things; and this is the best part and day's journey to everlasting health. Therefore every man and woman who desires to take and hold to the life of Mary, it is enough for him to have two things that are necessary to the body; that is, clothing without vanity or showing of pride, and food and drink in scarceness and not in superfluity.

He must also have charity without any evil delight, and reasonable fasting after the rules of holy Church. And in his fasting he must take heed that he not become ill from unreasonable abstinence, unless by such sickness his prayers or preaching or other good deeds thereby are lessened, by which he might profit both his neighbour and himself. He must also carefully examine himself, that by his fasting he is neither made dull nor hasty to the rigor of justice or slow to the works of pity, to punish those who are rebellious, and to make unfaithful men subject to the yoke of faith, It is necessary to have bodily strength as well as spiritual. Therefore anyone who is sick or feeble, who would rather fast to my praise than eat, he shall have as great reward for his good will as does he who fasts reasonably for charity. And in the same way he who eats out of holy obedience, willing rather to fast than to eat, shall have the same reward as he who fasts.

Second, Mary ought not to delight in the praise of the world nor of its prosperity; nor ought he to sorrow at its adversity, except in that he ought to delight when wicked men are made devout and that lovers of the world are made lovers of God, and when good men profit in goodness and, by labouring in the service of God, are made more devout. Of this also ought he who is Mary to sorrow; that sinners fall into worse sin, and that God is not loved by his creature, and that God's commandments are despised and not kept.

Third, Mary ought not to be idle any more than is Martha; but after he takes his necessary sleep, he ought to rise, and with inward attentiveness of heart thank God who of his charity and love made everything from nothing; and of that same charity, taking the body of man, he made all things again; showing by his Passion and death his love for man, more than you who might not be. Mary must also thank God for all those who are saved; and for all who are in Purgatory, and for them who are in the world, praying God humbly that he suffered them not to be tempted beyond their strength.

Mary must also be discreet in prayer, and orderly in the praising of God, for if he has the necessities of life without business, he ought to make longer prayers. And if he grows bored with praying, and temptations grow upon him, then he may labour with his hands at some honest and profitable work, either to his own profit if he have need, or else to the profit of others. And if he is weary and bored both in prayer and in labour, then he may have some honest occupation, or hear words of others' edification with all seriousness, and without dissolution and vanity, until the body and soul be made more able and quick to the service of God.

If he who is Mary be such that he has not bodily sustenance but of his own labour, then he must make his prayer shorter for such needful work; and that same labour shall be profiting and increasing of prayer. If Mary can not work, or may not, then be not too ashamed or despairing about begging, but rather joyful; for then he follows me, the Son of God; for I made myself poor that man should become rich. And if he who is Mary be subject to obedience, he should live in obedience to his prelate, and the crown of reward shall be double the more than he was at his own liberty.

Fourth, Mary ought not to be covetous, no more than was Martha. But he ought to be truly generous; for Martha gives temporal goods for God, so ought Mary to give spiritual goods. And therefore, if Mary has loved God entirely in his heart, he should be careful of that word that many have in their mouths, saying: 'It is nothing to me, if I may help my own soul, What do I care about the works of my neighbours?' Or this: 'I am good: why should I care about how other men live?'

O daughter, they who say and think such words, if they see their friend troubled or dishonestly treated, they should risk their deaths to deliver their friend from tribulation. So must Mary do; he ought to sorrow that his God is offended, and that his brother, or his neighbour, is hurt; or if any fall into sin, Mary ought to labour as much as he may that he be delivered - nevertheless, with discretion. And if for that Mary is persecuted, he must seek another more secure place. For I myself who am God have said so: 'Si vos persecuti fuerint in una civitate fugite in aliam'; that is, if they persecute you in one city, flee to another. And so did Paul, for it became necessary at one time; and therefore he was let down over the wall in a basket.

Therefore, that Mary be generous and merciful, five things are necessary to her: first, a house in which guests can sleep; second, clothes to cloth the naked; third, food to feed the hungry; fourth, fire to make the cold hot and warm; fifth, medicine for the sick.

The house of Mary is his heart, whose wicked guests are all the things that come to him and trouble his heart, such as anger, despair, sloth, greed, pride, and many others, which enter in by the five senses. Therefore all these vices, when they come, ought to lie as guests who sleep at rest. For as an innkeeper receives guests both good and bad with patience, so ought Mary to suffer all things for God by the virtue of patience, and not consent to sin nor delight in it, but remove it from his heart as much as he may little by little with the help of God's grace; and if he may not remove them and put them away, let him endure them patiently against his will, as guests knowing certainly that they will reap him more rewards, and in no ways to damnation.

Second, Mary ought to have clothes to clothe his guests, that is, humility, inward and outward, and compassion of heart for the disease of one's fellow Christian. And if Mary is despised by men, then he should think how I, God, was despised, taunted and suffered it patiently: how I was judged and spoke not; how I was scourged and crowned with thorns, and did not complain. Mary must also take heed that he show no tokens of wrath or impatience to them who taunt him or despise him; but he ought to bless them who persecute him, so that they who see it may bless God, whom Mary follows; and God himself shall return blessings for curses.

Mary also must beware that he neither backbite nor criticize those who burden him or trouble him. For it is damnable to backbite and to hear a backbiter and to criticize his neighbour impatiently; and therefore, that Mary may have the gift of meekness perfectly, he must study to admonish and to warn them of the perils for backbiting others, exhorting them with charity by speech and example to true humility. Also the cloth of Mary ought to be compassion; for if he sees his fellow Christian sin, he ought to have compassion on him, and to pray to God to have mercy on him. And if he sees his neighbour suffer wrong or harm or be taunted, he ought to be sorry for that, and to help him with his prayers and other help and actions. Yes, against the great men of the world; for true compassion seeks not what he wants for himself, but for his fellow Christian.

But if Mary is such who is not heard amongst princes and great men and at leaving his cell gains nothing, then he should pray to God carefully for those who are in pain; and God, beholder of the heart, shall for the charity of him who prays turn the hearts of men to peace which are diseased. And either he shall be delivered of his tribulation, or else God shall give him patience, so that his reward in heaven shall be doubled. Therefore such a cloth of humility or of compassion ought to be in Mary's heart. For there is nothing which draws God so into a soul as humility and compassion for his fellow Christian.

Third, Mary must have food and drink for guests. For grievous guests are lodged in Mary's heart, when the heart is ravished out of itself and desires to see delectable things in this world and to have temporal possessions; when his ear desires to hear his own praises; when the flesh seeks to delight in fleshly things; when the spirit pretends to be frail and excuses sin; when there is tardiness to do good and forgetfulness of things that are to come; when good deeds are considered to be many and the evil thought to be few and forgotten.

Against such guests Mary has need of counsel, that he dissemble not nor fall asleep. Therefore Mary, heartened with faith, must rise firmly and answer thus to these guests: 'I will not have any temporal things, except those which are necessary to sustain the body. I will not spend the best hour or time, except to praise God. Nor will I take heed of fair or foul, nor what is profitable or unprofitable to the flesh, nor what is savory or unsavory to the taste, except only the pleasure of God and profitable to the soul; for I do not wish to live hour by hour, except to praise God'. Such a will is food to guests who may come, and such an answer quenches inordinate delights.

Fourth, Mary must have a fire to make her guests warm, and to give them light. This fire is the heat of the Holy Spirit; for it is impossible for any man to forsake his own will or the carnal affection of his friends or the love of riches, but by the working inspiration and heat of the Holy Spirit. Neither may Mary himself, be he never so perfect, begin nor continue any good life without sweetness and information of the same Holy Spirit. Therefore, that Mary illumines and lights the guests that come first, he must think thus: 'God made me for that skill that I should praise him, love him and dread him above all things; and he was born of a Virgin to teach the way to heaven, which I should follow with humility. And after, with his death, he opened heaven, that by desiring and advancing I should haste there'.

Mary must also examine all his works and thoughts and desires, and how he has offended God, and how patiently God suffered man, and how in many ways God calls man to him. For such thoughts and others like them are the guests of Mary, which are all in darkness; but if they are lightened with the fire of the Holy Spirit, which fire comes to the heart when Mary thinks it is reasonable to serve God, and when he would rather suffer all pain than wittingly provoke God to anger, by whose goodness his soul is made and bought again with his blessed blood. The heart also is lit by this good fire, when reason thinks and discerns by what intent each guest, that is, each thought, comes, when the heart examines if the thought goes to everlasting joy or to transitory joy; if it leave no thought undiscussed, none unpunished, none without dread.

Therefore, that this fire may be got, and kept when it is obtained, it is necessary for Mary to gather together dry wood, by which this fire is fed; that is, that he be concerned about the stirrings of the flesh, that the flesh begin not to be wanton; and that he put to all diligence, that the works of pity and devout prayer be enlarged and increased, in which the Holy Spirit delights. But above all it is to know and see that where fire is kindled in a close vessel and has no ash, the fire is soon quenched and the container becomes cold. And so is it with Mary; for if Mary desires to live only to praise God, then it is necessary for him that his mouth be opened and the fame of his charity to go out. Then is the mouth opened, when by speaking in fervent charity he gets spiritual sons for God.

But Mary must be very careful that he open the mouth of his preaching when they who are good may be made more fervent, and they who are wicked may be amended, where righteousness may be increased and evil habits removed. For my Apostle Paul would sometimes have spoken; but he was forbidden by my Spirit, and therefore at the right time he was still, and at the convenient time he spoke; and sometimes he used soft words, and sometimes sharp; and all his words and deeds were to the praise of God and to strengthen faith.

But if Mary may not preach, and has the desire and the knowledge how to preach, he must do so as a fox that goes about seeking many places with his feet; and when he finds the best and most suitable places, there he makes a den to rest in. So Mary must with words, examples, and prayers try the hearts of many; and when he finds hearts more able to receive the word of God, there must he stay and rest, admonishing and stirring whom he may. Mary must also work that a fitting show be given to his flame of fire: for the greater the flame is, the more people are illumined and enflamed by it. The flame has then a fitting show, where Mary neither dreads criticism nor shame, nor seeks his own praise, when he dreads neither contrarious things, nor delights in wealth and prosperity. And then it is more acceptable to God that Mary do his good deeds in the open rather than in private, to that extent that they who see them may praise and worship God.

Also, Mary ought to give out two flames, one in private, another openly: that is, to have double humility; the first in the heart, inwardly, the other outwardly. The first is that Mary thinks himself unworthy and unprofitable in all goodness, and that he prefers not nor exhalts himself in his own conceit above any person; and that he does not desire to be seen and praised, but that he flees from all pride and haughtiness, desiring God above all things and following his words. If Mary send out such a flame in his deeds, then shall his heart be lit with charity, and all contrary things that come to him shall be overcome and easily endured.

The second flame must be in the open; for if true humility is in the heart, it ought to appear in clothing and to be heard in the mouth and to be fulfilled in deeds. True humility is in the clothing when Mary chooses cloth of less price, from which he may gain warmth and profit, rather than cloth of more value, of which he might be proud and show off. For cloth which is cheap and is called by men vile and abject is truly fair to God because it provokes humility. But that cloth which is bought with great price and is called fair is foul to God; for it takes away the fairness of angels, which is humility. Nevertheless, if Mary is compelled by any reasonable cause to have better clothing than he would want, be not troubled therefore; for by that shall his reward be greater.

Also Mary ought to be meek in mouth, speaking humble words; fleeing from vain words and such as cause laughter; being careful of much speech; not using subtle nor pretty words; nor professing his own will or words before the comprehension and feeling of those who are better. And if Mary is praised for any good deed, he should not be exalted thereby with pride, but should answer thus: 'Laus sit deo qui dedit omnia', that is, praising God who gave all goodness. For what am I but dust before the face of the wind; or what good comes of me, earth without water? And if he is criticized, he should not be downcast but answer thus: 'It is appropriate; for I have so often offended in the sight of God and not done penance for which I should earn greater torment. Therefore pray for me that by enduring temporal reprimands, I may escape everlasting ones'.

If Mary is provoked by wrath to any misjudgment of his fellow Christian, he must be prudently careful of any indiscreet answer; for pride is often associated with wrath, and therefore it is wholesome advice that when wrath and pride come about, that he hold his lips tightly together until he can ask for help from God for endurance and patience; and until he may be advised what and how to answer; or until he may overcome himself. For then wrath is quenched in the heart and men may answer wisely to those who are unwise.

You know also that the devil is greatly envious of Mary; and therefore if he may not stop him by breaking God's commandments, then he stirs him to be easily moved with great wrath, or else to the dissoluteness of vain mirth, or else to dissolute and playful words. Therefore Mary must ask for help from God that all his words and deeds may be governed by God and addressed to God. Also Mary must have meekness in his actions, that he does the right not because of earthly praise; that he attempt nothing new, that he be not ashamed of being humble; that he flee singularity in his works, that he respect all; and that in all things he consider himself unworthy.

Also Mary ought rather to sit with the poor than with the rich; rather he should obey than be obeyed; rather to be silent than to speak; rather to be alone solitary than be constantly amongst the great of the world and among his worldly friends. Mary must hate his own will and think always on his death. Mary ought not to be idle, nor complain, nor be forgetful of the justice of God and of his own affections. Mary must be fervent in confession, careful concerning temptations, desiring to live for the right and for nothing else but the praise of God and that the health of souls be increased and enlarged.

Therefore, if Mary, who is thus disposed as I have now said, be chosen by Martha, and obeying, for the love of God takes the rule of many souls, there shall be given to him a double crown of reward, as I show you in a parable. There was a certain lord of great power who had a ship filled with precious merchandise, and said to his servants: 'Go to such a harbour, and you shall gain much for me, and glorious fruit. If the wind rises against you, work hard and do not become weary; for your reward shall be great'. Then the servants sailed away.

And the wind became strong, and tempests arose, and the ship was grievously battered. Because of this the ship's captain was exhausted and all despaired of their lives. And then they agreed to come to any harbour that the wind could blow them to, and not to the haven that the lord had assigned to them. When one of the servants who was more loyal than the others heard this, he wailed and out of fervent love and zeal that he had for his lord, he violently seized hold of the steering board of the ship and with great strength he brought the ship to the harbour the lord desired. Therefore this man who thus manfully brought the ship to the harbour is to be rewarded with more singular rewards than any other.

It is the same with a good priest who for love of God and salvation of souls takes charge of the steering, not paying heed to fame, for he shall be doubly rewarded: first, because he shall be partner of all the good deeds of those whom he has brought to the haven; second, because his joy and bliss shall be increased without end. And so shall it be against those who desire fame and responsibility; for they shall be partner to all the pains and sins of those that they have chosen to govern. Second, for their confusion shall be without end.

For the priests who desire fame are more like whores than priests. For they deceive souls with their evil words and examples; and they are unworthy to be called either Mary or Martha, unless they make amends with penance.

Fifth, Mary ought to give his guests medicine; that is, delight and comfort them with God's words. For to all things that ever happen to him, whether they be joyful or burdensome, he ought to say: 'I will this; whatever God wills, I will do; and to his will I am readily obedient; though I should go to Hell'. For such a will is medicine against evil things that occur to the heart, and this will is delight in tribulation and a good restraint in prosperity. But because Mary has many enemies he must therefore make his confession frequently. For as long as he remains in a state of sin and could have confessed and is negligent and takes no heed, then is he rather to be called an apostate before God than Mary”.

Of the deeds of the active life which are understood by Martha. ”You must know also that though the part of Mary is best, yet the part of Martha is not evil, but praiseworthy and very pleasing to God. Therefore I shall tell you how Martha ought to be governed. For he ought to have five good things as well as Mary. First, the right faith regarding God's Church. Second, to know the commandments of the Godhead and the counsels of the truth of the Gospel; and these he ought perfectly to keep in thought and deed. Third, he ought to keep his tongue from evil words that are against God and his neighbour, and his hand from all dishonest and unlawful actions, and his heart from too much greed and pleasure. He ought also to be content with the goods God has given him, and not to desire superfluous things.

Fourth, he ought to fulfill the deeds of mercy reasonably and modestly, that in doing those deeds he offends in no way. Fifth, he ought to love God above all things and more than himself. So did Martha, for he gave joyfully of himself, following my words and deeds; and after she gave all her goods for my love. And therefore she loathed temporal things, and sought heavenly things, and suffered heavenly things patiently, and took heed and care of others as of herself. And therefore she thought always on my charity and Passion; and she was glad in tribulation and loved all as a mother.

The same Martha also followed me every day, desiring nothing but to hear words of life. She had compassion on those who were grieving; she comforted the sick; she neither cursed nor said evil to any. But she did not imitate the pushiness of her neighbour and prayed for all. Therefore every man who desires charity actively ought to follow Martha in loving his neighbour, to bring him to heaven, but not in favoring and nourishing his vices and sins. He ought also to flee his own vanity, pride and doubleness. Also he ought not to use wrath or envy.

But mark well that Martha, praying for her brother Lazarus when he was dead, came first to me. But her brother was not yet raised until Mary came after, when she was called. And then for both sisters their brother was raised from the dead to life. So in spiritual life he who perfectly desires to be Mary must first be Martha, labouring physically to my praise. And he ought first to learn how to withstand the desires of the flesh and the temptation of the fiend and afterwards he may with deliberation ascend up the height of Mary. For he who is unproved and tempted, and he who has not overcome the lusts of his flesh, how may he continually heed and choose heavenly things?

Who is the dead brother of Mary and Martha, but an unperfect work? For often a good work is done with an indiscreet intent and with an ill advised heart, and therefore it is done dully and slowly. But for the working of good deeds to be acceptable to me, it must be raised and quickened by Martha and Mary; that is, when the neighbour is clearly loved for God and to God, and God alone is desired above all things. And then every good work of man is pleasing to God. Therefore I said in the Gospel that Mary chose the better part; for then the part of Martha is also good, when he grieves for the sins of his fellow Christians; and then is the part of Martha better, when he labours that men may continue in the good life wisely and honestly, and that only for the love of God.

But the part of Mary is best when he beholds only heavenly things and the profit of souls. And the Lord enters into the house of Martha and Mary when the heart is fulfilled with good affections; and at peace away from the noise of worldly things; and thinking of God as always present; and not only contemplating and meditating on his love, but labouring in that day and night”.



How our Lady and Saint Peter kept a woman from falling into sin, by whose counsel she changed her life, and of special grace she fell ill, and so was purged and went to Heaven.

Chapter 93

The spouse of Christ, Saint Bride, saw spiritually a woman sitting in a rope whose one end a fair man held up, and a virgin of great beauty held up the other end.

Then our Lady appeared and said: ”This lady whom you know is wound up in much business of the flesh and the world, and it is miraculous that she has balanced herself so well that she has not fallen. For she has often desired to sin, but never had the place nor the time to do so. And that caused the prayer of the Apostle Peter to be made by my Son, whom this woman loved. Sometimes she had time and space, but not the will; and that was made by the love of me who am the Mother of God.

And therefore now because her time draws near, Saint Peter counseled her to take upon her some harshness in clothing and wearing, putting away soft garments. For he was the chief Apostle; and yet he endured nakedness, prison and hunger, although he was mighty in heaven and on earth. I also, Mother of God, who never passed an hour on earth without tribulation and discomfort of heart, counsel her that she not be ashamed to be meek and to obey the friends of God”.

After this soon Saint Peter the Apostle appeared and said to Saint Bride: ”You, now, spouse of our lord God, go and ask of this woman whom I have loved and preserved, if she will wholly be my daughter”.

When Saint Bride had asked, and she consenting, said, ”I will, with all my heart”, Saint Peter answered: ”I shall arrange for her as for my daughter, Peronell, and take her into my charge”. Then, as soon as this lady heard this, she changed her life. And not long after, she fell ill, which continued for the rest of her life, until she was purged and with very great devotion gave up her spirit. For, when she came to the end of her life, she saw Saint Peter arrayed like a bishop, and Saint Peter Martyr in the habit of the Friars Preachers, for he was of that Order, both of whom she had loved entirely during her life.

And then she said openly: ”Who are these lords?” When the ladies and women who stood about her asked her what she saw, she answered: ”I see”, she said, ”marvelous things. For I see my lords, Peter the Apostle dressed pontifically and Peter the Martyr in the habit of the Preachers, whom I have always loved and always hoped for their help”. And then, crying: ”Blessed be God. See: I come”, she passed to our Lord.